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The parables of]

S. MATTHEW.

44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:

46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.

[the hidden treasure.

47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.

49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,

50 And shall cast them into the

EXPOSITION-Chap. XIII. Continued.

their indulgent Master would have retained. More frequently this has been effected by religious zealots, who knew not "what spirit they were of." Even some of our Lord's apostles, before they became inspired from above, would have called down fire from heaven to destroy those who assorted not with them; 80, many, pretending to be their successors, kindled fires upon earth, to burn those whom they considered heretics. In other cases, where their zeal was more guarded, they pursued them with pains and penalties to the grave. He only who can search the heart, is qualified to punish errors of the mind: and he will do it only when his justice shall demand it. We owe no indulgence to error; but we owe personal toleration, or rather liberty of conscience, to every human being.

Before we proceed, however, we must notice two short parables, which intervene between this parable of the tares and our Lord's explication of it. 1. "The kingdom of heaven is like unto a grain of mustardseed," which, though one of the smallest seeds then known, being sowed in the earth, produced a tree, on which the birds of the air found a lodgment. This was evidently designed to intimate, that though Christ's kingdom was at that time very inconsiderable, it should eventually spread, till it became like the tree in Nebuchadnezzar's dream, so large "that the fowls of the heaven should dwell in the boughs thereof." (Dan. iv. 12.) A prediction which, in great measure, we have happily seen fulfilled.

2. The other parable here alluded to, is designed to show the manner in which the spirit of Christianity operates secretly and unobserved, spreading from one individual to another, and from family to family, till a whole village, town, or country is imbued with it; or, speaking figuratively, leavened thereby.

All these things Jesus spake in parables to the multitudes, and thus was fulfilled the expression of the Psalmist Asaph (Ps.

Ixxviii. 2.) “I will open my mouth in parables; I will utter things kept secret from the foundation of the world;" that is, never before revealed. But though these things were clothed in parables to the promiscuous multitude, our Lord privately explained them to the meanest and poorest of his disciples, to whom grace was also given to understand the mysteries of his heavenly kingdom. It is well known, that the Greek philosophers had a secret and a popular doctrine, the former of which was taught only to their private disciples, from whom they often received large premiums; but the instructions of Jesus were all gratuitous, and his disciples were mostly from the lower classes: and though he spake in figures to the multitude, and explained those figures to his disciples, yet his doctrine was but one, and none who desired instruction were refused. Whereas there is reason to believe that many of the Philosophers, while they taught idolatry to world, taught atheism to their private pupils!

the

In the above abstract of the parable of the tares, we omitted to notice the concluding paragraph, which briefly places before our eyes the solemn consequences of the day of judgment, when the Son of man shall send forth his angels to gather out of his kingdom all scandals and offences, all hypocrites and unbelievers, and cast them in bundles into the furnace of perdition: "Then shall the righteous shine forth as the sun, in the kingdom of their Father!" The Lord hath, no doubt, wise and valuable ends, in permitting, during the present state, that mixture of the righteous and the wicked which is necessary to the fulfilment of his great designs; but that accomplished, their co-existence will be tolerated no longer. The one shall be consigned to their long-threatened punishment; and the other exalted to glory. "They that be wise, shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars, for ever and ever." (Dan. xii. 3.)

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furnace of fire: there shall be wailing and gnashing of teeth.

51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto à man that is an householder, which bringeth forth out of his treasure things new and old.

53 And it came to pass, that when Jesus had finished these parables, he departed thence.

54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were

[well instructed.

astonished, and said, Whence hath this man this wisdom, and these mighty works?

55 Is not this the carpenter's son? Is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?

56 And his sisters, are they not all with us? Whence then hath this man all these things?

57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

58 And he did not many mighty works there because of their unbelief. (D)

EXPOSITION.

(D) Ver. 44-58. The parables of the hidden treasure, the pearl of great price, and the fisher's net; with our Lord's return to Nazareth. By this variety of parables and metaphors, our Lord places the gospel of his kin kingdom in various and important points of view. Here it is a treasure hidden, and to be digged for: a treasure of such value that if a man were to part with his all for it, he would still be an infinite gainer. "Christian truth (says the late Mr. Ward, missionary in India-Christian truth) enriches the possessor, by implanting those preserving, dignified, and immortal principles, which are at once the marks of the person's high calling, of his holy nature, and of the glorious destiny which awaits him among the sons and heirs of God. But he who has found this treasure, is not only himself enriched; he enriches his children, his friends, his neighbours, the present age, and perhaps posterity. Yea, farther, the riches of Christ are said to he unsearchable; always in a state of expenditure, but for ever inexhaustible.

"We are ready to pity those who suffer losses for Christ, and we feel aright; but let us never suppose that any one loses by his attachment to the Saviour. Such persons not only enjoy heaven in common with their fellow Christians, but every item of loss and suffering will meet with its own special remuneration in heaven. God is not unfaithful, to forget the labours or sufferings of his people." (Ward's Reflections on the Word of God, p. 67.)

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The importance of divine truth is then placed in another point of light, in being compared to a goodly pearl that must be drawn up from the bottom of the sea; and when found, is of so great price," that it costs a merchant's all to purchase it; but all is little, for that which is infinite in value and duration. "Whatever stands in opposition to Christ (says Mr. Henry), or in competition with him, for our love and service, we must cheerfully quit it, though never so dear to us. A man may buy gold too dear, but not this pearl of great price.” A third simile, or parable, represents "the kingdom of heaven" in a different point of view. This comprehends all the professors of the gospel, and plainly tells us that all are not pearls nor jewels. The kingdom of heaven is like a fisher's net cast into the sea, and which embraces every kind of fish, good or bad, that comes within its limits. But when the net is drawn to shore, a discrimination takes place: the good are gathered into vessels, and the bad are cast away; a term especially applied to hypocrites and apostates. This is a very awful admonition to us all; for even St. Paul says, I keep my body under, lest, when I have preached to others, I myself should be a castaway." (1 Cor. ix. 27.) And this term, as it respects mankind, does not intend a mere rejection, but a terrible punishment: "Angels shall come forth, and shall sever the wicked from the just, and shall cast them into the furnace of fire:" of fire un

NOTES-Chap. XIII. Con.

Ver. 52. Things new and old. As the Orientals never change their fashions, they are remarkable for hoarding large stocks of raiment, as well as pro

visions.

Ver. 54. His own country-that is, Nazareth. Ver. 56. Whence hath this man-Camp. "Whence hath HB."

The death of]

CHAP. XIV.

S. MATTHEW.

AT that time Herod the tetrarch heard of the fame of Jesus,

2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.

3 For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife.

4 For John said unto him, It is not lawful for thee to have her.

5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet.

6 But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod.

[John the Baptist.

7 Whereupon he promised with an oath to give her whatsoever she would ask.

8 And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger.

9 And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her.

10 And he sent, and beheaded John in the prison.

11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother.

12 And his disciples came, and took up the body, and buried it, and went and told Jesus.

13 When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.

EXPOSITION-Chap. XIII. Continued.

quenchable, where shall be "wailing and gnashing of teeth."

When Jesus had thus represented to his disciples the great importance of his salvation, in these various interesting points of view, he inquired if they understood them; and being informed they did, he remarked, that a scribe well instructed, is like a householder who has treasures, both new and old, and brings them forth to his household, as occasion may require. These treasures may include both provisions and raiment. So these scribes of the New Testament were to bring forth old truths, and mysteries of ancient date; but dressed up, as it were, by a variety of images and illustrations, calculated to render them both interesting and intelligible, as our Lord

himself had here given them an example. Towards evening, when Jesus had finished these discourses, he crossed the lake, and returned to Nazareth, where his presence excited a temporary astonishment, but no permanent good effect. "Is not this the carpenter's son, and are not his mother and her family with us?.... Whence then hath this man all these things?" Hence, instead of enquiring into his doctrine, or the evidences of his mission, they were offended (or scandalized) at the meanness of his origin, and paid little or no attention to either his miracles or preaching; and here Jesus himself bare witness, that a prophet is not wholly without honour, save in his own country, and his own family.

NOTES.

CHAP. XIV. Ver.1. Herod the Tetrarch-(son of Herod the Great) was so called as being heir only to a fourth part of his father's dominions, namely, Galilee; wherein, however, he exercised kingly power.

Ver. 2. He is risen. Josephus represents Herod as a Sadducee, which sect denied the resurrection, &c. (See Doddr.) But "Conscience makes cowards of us all;" and infidels who deny a future state, will yet tremble at the sight of a supposed spectre.

Ibid. Do shew forth themselves in him-Marg. "Are wrought by him."

Ver.6. Before them-Gr. "In the midst of them." Ver. 7. Promised with an oath-Doddr.and Camp. "Sware unto her." So Mark vi. 23.

Ver. 8. Before instructed.-Camp. "Instigated." The facts appear to have been, that when the daughter of Herodias danced, her mother was not in the ball-room, but in an antichamber; when, therefore, Herod made his foolish vow, the girl ran to her mother, who told her what to ask, and she followed her

directions. - Give me here-Mark, "By and by;" Doddr. " Presently," which seems more exact.

Ver. 10. He sent and beheaded, &c. -This is no uncommon thing in Turkey and the East to this day. Some time since the Grand Signior having received the heads of some of his officers who had been decapitated by his orders, commanded that they should be exposed in large silver dishes (chargers) at the entrance of his porte. See Orient. Lit. No. 1195.

Ibid. She brought it to her mother.-Jerome relates that Herodias treated the Baptist's head with great disdain, and pierced it with a needle. So when the head of Cicero was brought to Fulvia (wife of Mark Anthony) she is said to have pierced it with a silver bodkin.

Ver. 13. Apart-Camp. "Privately;" so ver. 24. -On foot-Camp. "Byland;" he says that the Greek word means on foot, when opposed to horseback; and by land, when contrasted with by sea,

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CHAP. XIV.

me.

[miraculously fed.

18 He said, Bring them hither to

19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude:

20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets

full.

21 And they that had eaten were about five thousand men, beside women and children. (E)

EXPOSITION.

(E) Ver. 1-21. Herod's cruelty to John the Baptist. Our Lord feeds five thousand, &c.-The voice of conscience is the voice of God, and speaking with no less authority than his own thunder, can make even infidels and tyrants tremble. "O the terrors and tortures of a guilty heart! (says Bp. Hall.) Herod's conscience told him that he had offered an unjust and cruel violence to an innocent (person); and now he thinks that John's ghost haunts him. Revel, O Herod! and feast and frolic, and please thyself with dances, and triumphs, and pastimes: thy sin shall be as some fury, that shall invisibly follow thee, and scourge thy guilty heart with secret lashes, and begin thy hell within thee!" (Contemp. bk. iv. 4.)

....

The popularity of St. John the Baptist, whom all men esteemed a prophet, had indaced Herod to invite him to his court. John, however, was no courtier; instead of flattering Herod, as he probably expected, he reproved him for marrying his brother's wife, his brother being yet alive. This exasperated the tyrant, who threw him into prison, and in his rage would, as it appears, have killed him outright, had he not feared the people. While, however, he was imprisoned, Herod made a great feast to celebrate his birth day, and the daughter of Herodias, by her former husband, so pleased him by her dancing, that he vowed to give her whatever she might

require, even to the value of half his kingdom. Elated with such a promise (though great rewards for dancing were by no meaus uncommon), she, on leaving the room, ran to consult her mother, who bitterly hating the Baptist for his reproof of her adultery, counselled her daughter to ask the head of John the Baptist, in a charger, or large silver dish. Tyrant as he was, he was startled at the demand, and would fain have evaded it; partly from check of conscience, for he knew John to be a good and honest man; and partly from fear of an insurrection among the people: his oath, and still more his honour, were, however, pledged in presence of his court; and what is the life of a subject to an Eastern despot, who claims a right to all the lives and property in his kingdom? A military executioner was sent ; John was beheaded; his head was brought in a charger, as desired, and delivered to the delicate damsel, who carried it to her mother; she feasted her revenge thereon, considering it doubtless, as to her, worth more than half a kingdom.

Herod had been hitherto too much involved in business of state, and in the pleasures of his court, to pay any attention to the reports in circulation relative to the preaching and miracles of Jesus; but when Johu was dead, and reports began to circulate more widely, respecting the miracles which Jesus had lately wrought in Galilee (where he had for some time re

NOTES.

Ver. 15. When it was evening-Camp. "Towards evening." He adds, "The Jews reckoned two evenings, the one commencing about three in the afternoon (the time of the evening sacrifice), the other about six, or sun-set." See Note on Exod. xii. 6. The second evening is mentioned ver. 23, where the same critic renders, "It was late."

Ver. 19. He blessed-Query, What did he bless?

This is generally explained of the fishes; but Camp. (guided by the oriental idiom) inclines to explain it, "He blessed God," or asked a blessing. Compare Mark viii. 6.

Ver. 20. Twelve baskets full. From this it is clear that a creative power must have been exerted, as the food remaining was evidently more than be. fore they began to eat.

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22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.

23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.

24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.

25 And in the fourth watch of the night Jesus went unto them, walking on the sea.

26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.

27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.

[on the sea.

28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.

29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.

30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord,

save me.

31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?

32 And when they were come into the ship, the wind ceased.

33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

34 And when they were gone over, they came into the land of Gen

nesaret,

EXPOSITION-Chap. XIV. Continued.

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When evening came on, the disciples applied to their Master to dismiss the people (who seem to have shown no disposition to depart) to their respective homes, to buy Jesus, however, taking another course, commanded the people to sit down upon the grass (of which, according to St.

John, there was much in that place), and finding that the disciples had five loaves, and two fishes, he gave thanks, and miraculously multiplied them to such a degree, that they fed and satisfied five thousand men, beside women and children, and left twelve baskets of fragments over. "I know not (says Bp. Hall) whether more to wonder at the miraculous eating, or the miraculous leaving. Here were five thousand men,' and, in all likelihood, no fewer women and children. Perhaps some of these only looked on; nay, they did all eat' and were satisfied.' So many must needs make clean work; of so little, there could be left nothing. Yea, there were fragments' remaining. Perhaps some crumbs, or crusts. Nay, 'twelve baskets full;' more remaining than was first set down.... Here is a marvellous provision made; a marvellous bounty of that provision; a no less marvellous extent of that bounty. Those that depend upon God, shall not want a due purveyance in the very desert." (Cont. 5. bk. iv.)

food.

NOTES-Chap. XIV. Con.

Ver. 22. Jesus constrained his disciples.-John intimates that the people wanted to take Jesus by force, and make him a king (John vi. 15); one renson, therefore, for Jesus sending them away might be, to prevent their uniting with the multitude, and creating an alarm to the Roman government.

Ver. 24. The wind was contrary. By this they were driven farther from the shore than they designed, and in a different course. See John vi. 17,18. Ver. 26. Walking on the sea. This was thought so absurd, that the Egyptian hieroglyphic for an

impossibility was "two feet walking on the sea."

See Job ix. 8.

Ibid. It is a spirit - Gr. Phantasma, i. e. "an apparition." So Doddridge.

Ver. 30. Boisterous-Marg. "Strong." Ver.34. The land of Gennesaret (or Gennesareth) was a district of country which either included, or was united to, Capernaum.

Ver. 35. Had knowledge of him that is, found out who he was. Ver. 36, Hem-or "fringe." See Note on ch. ix. 20.

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