all that he hath, and buyeth that field. 45 Again: the kingdom of heaven is like unto a merchantman, seeking goodly pearls ; 46 Who, when he had found one P pearl of great price, went and sold all that he had, and bought it. 47 Again: the kingdom of p Pr.3.14,15: 8.11. many. The man who has any discovery of Christ should be jealous, lest he lose Him; and for joy of finding in Him all riches, he should count all things but dross and dung for His sake (Phil. 3. 8). Whatever is a hindrance in the way of having Christ in His fulness, whether it be pleasure, covetousness, indolence or pride, it is to be cast away. And the joy of Christ is that, in the strength of which it is done. n Ph.3.7,8. o Is.55.1. Re.3.18. dent," but it is "revealed unto babes." "The secret of the Lord is with them that fear Him, and He will show them is covenant." For this discovery every exertion must be put forth, and no stone left unturned. The discovery of the treasure which there is in Christ, is the grand gospel motive to discard self-righteousness and deny the world.- -When a man hath found, he hideth. This is his jealousy lest it be lost. He would not have it exposed nor endangered, but se- 45, 46. A merchantman. This parcured. He covers it as it was. He able illustrates the way of salvation, lets it lie where God put it-only in a somewhat different light. The marks the spot, and so he hastens and former spoke of the treasure-this gives all diligence to make his calling speaks of the finder. It shows the sure. The Christian would not have man as a seeker, an inquirer, in the God's plan of grace altered, and he lowest sense, of seeking something would go to a sovereign God for his good-happiness, peace, righteoushope. For joy thereof, the find- ness, safety, salvation-and finding er parts with all he hath. The de- this one incomparable pearl. In this light at finding Christ, and the riches case you see the man. -T Seeking that are in Christ, make a man re- goodly pearls. These were hidden, nounce all things for Him. So Paul: also, in the shell fish. Men were em"I count all things but loss for the ployed by the pearl-merchant to dive excellency of the knowledge of Christ after them in the waters of the East. Jesus my Lord," &c. It is by no But when this pearl is found, so tranmeans a bargaining, but a joyful con- scendent in its excellence and value, straint. He finds the treasure, and this is seen to be the one thing needthen he buys the field-THE TRUTH AS ful-the good part-the all in all-and IT IS IN JESUS-and sells it not. This this discovery leads to a forsaking of parable represents, therefore, the way all things else for this. When we give in which we actually become par- Christ our hearts, we give up our hold takers of the gospel treasure. It on all rival and conflicting interests. is all in Christ, in whom are hid This is required of us. And as in all the treasures of wisdom and the former case, it is our tasting that knowledge. It is all of grace. Like the Lord is gracious, and finding the finding a prize, we know not what one pearl of great price, that makes it is, until we have found it. So every other pearl and possession fade there is no merit of ours in the and fail to attract us in comparison. work. That which is "set before us This new affection has an expulsive in the gospel," is already a hope, to power. We throw away the pebbles be laid hold of (Heb. 6. 18). So the of earth, for this inestimable pearl. parable represents it almost as though This is represented here, "not as an stumbled upon, or found unawares, arbitrary condition, but as a delightlest even the MERIT of seeking should ful constraint." have place; as it has in the minds of 48. Like unto a net. This par heaven is like unto a net that | ed 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. from among the just; 50 And shall cast them into the 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. 49 So shall it be at the end of 52 Then said he unto them, the world the angels shall Therefore every scribe which is come forth, and sever the wick-instructed unto the kingdom of q c.22.10. r c.25.32. able represents not only the present mixture of good and evil members in the church (as the parable of the tares), but further, the final separation. "As there was a Ham in the ark, and a Judas among the twelve, so there should be a Babylon even within the bosom of the spiritual Israel. Esau shall contend with Jacob even in the church's womb" (Gen. 25. 22.). Net. The word in the original-sagene— means a draw-net, from which (says Trench) our word seine or sean is a corruption. It is sometimes half a mile in length, with sinkers at the bottom, and corks at the top, so as to be stretched over a great extent of the waters, and to sweep all the fish, of all kinds, that are there. So Christ's kingdom, or church on earth, will be spread, by the preaching of the gospel, all over the world. The field is the world, but in the sea is the net, "a world within a world."- - When it was full-when the number of God's elect is made up, and His purposes for His church are fulfilled. They drew to shore. The time of final separation is not yet, but at the consummation, when all things will be closed up, and the last judgment will be held then it shall be.- -T Sat down. This represents the sitting in judgment. Christ's ministers are the "fishers of men." But the angels shall come forth to the office work of final separation, and Christ with them shall come to judgment. In the church, this work is very partially done. 8 ver.42. 49. At the end of the world, the angels shall sever or separate the wicked from among the just (See 2 Tim. 2. 20, 21).--T THE JUST are the justified-the true disciples. The wicked shall be separated from them, because there shall not enter into the heavenly church, any thing that defileth. They shall be cast out. "Thy people shall be all righteous." "Without are dogs." Not a fur 50. The furnace of fire. nace, but THE furnace. By this is meant that place of torment that is so definitely spoken of in scripture as the abode of lost spirits.- -T Wailing. Bitter, despairing lamentations. Definitely, in the Greek, the wailing, and the gnashing of teeth, which are deserved, and which belong there. The agony of the lost will spring from self-reproaches at having neglected the great salvation, and now finding, when too late, that there is no escape. They had not heeded the repeated warnings. These seven parables "have a certain unity, succeeding each other in natural order, and having a completeness in themselves." heaven is like unto a 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. t Pr.10.21; 15.7; 18.4. u Ca.7.13. law, and an expounder of it. These favoured disciples, who sat under all these teachings of Christ, were instructed scribes. The term means, literally, DISCIPLED-made fully acquainted with, or "instructed unto the kingdom, to show forth the praises of Him who called them." He now shows to what they are properly like, as to their position and obligation. They were to be teachers of others.--T An householder. The teachers of the church are to have stores of knowledge laid up, as those at the head of a house have provisions stored for their families. 54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? v Mar.6.1,&c. Lu.4.16,&c. verbial expression, taken from the ingathering of the year (Sol. Songs, 7. 13). Compare vs. 35. 53. These parables. These SEVEN spoken here in connexion, and containing a series of truths most important for them to know. (See Trench on the Parables.) Here it must be observed from the Harmony, that after finishing the parables near Capernaum, Jesus re-crossed the lake, and healed the demoniacs at Gadara, on the south-east coast, came back to Capernaum, attended Levi's (Matthew's) feast, raised Jairus' daughter, and then He appeared again at Nazareth, where He had been brought up." [ 61. JESUS AGAIN AT NAZARETH, AND AGAIN REJECTED.] Matt. 13. 54-58 54. His own country. That is Nazareth, where He dwelt, until He entered on His public work. Though He was born at Bethlehem, He lived at Nazareth, whither Joseph had returned from Egypt. Hence in fulfilment of prophecy, He was called a Nazarene. Mark says: "And when the sabbath-day was come, He began to teach in the synagogue." This He often did, as when He was before rejected at Nazareth. The syna - His treasure. His storehouse," closet, or treasury of provisions. From this he was to bring out the various supplies, suited to each individual want, and for every occasion; "giving to each a portion in due season," and "rightly dividing the word of truth"-just as a housekeeper brings forth the various stores for each day's meal, and for all. Every teacher and preacher should come before the people with rich stores of useful learning. Let no man despise thee." "The priest's lips should keep knowledge," that the law may be sought at his mouth. For about three years our Lord gave special instructions to His disciples. He gave here, also, a pattern of gospel teaching, tender and copious in the doctrines of the kingdom. Every wellinstructed, or discipled scribe, should thus bring out of his treasure things new and old. We must be able to teach others also. And those who have received of God's free spirit, and the joys of His salvation, should teach transgressors His ways. (Psalm 51.)¶ Things new and old, is a pro gogues of the Jews were the parish churches, where they worshipped in their various quarters, for ordinary occasions when they need not go up to Jerusalem. We read of the minister and of the rulers of the synagogue. According to the Jewish Talmud, wherever there were ten Batlanim, or men of leisure, who would be responsible for the synagogue ser 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? vice, there a synagogue might be erected. Here again the people brought up against His claims the fact of His low extraction, as known to them, His poor family origin, and His being a common man among them, whose brothers were well known. 55. The carpenter's son. Mark has it -the carpenter. It would seem clear that our Lord had regularly wrought at this trade, under His father Joseph, until He left Nazareth. Mary. Mark has it "the son of Mary." Though neither of the Evangelists speak of Joseph's death, yet it may be plainly inferred, that Christ was now called "the son of Mary" (see Mark 6. 3), because of her being A WIDOW. (See Luke 8. 19. John 2. 12, and 19. 25-27.) 56. Whence then? Here the people of Christ's own town testified that He had had no uncommon advantages. They knew His family well, and knew that they were common people. This was their witness that He could not have received His wisdom from man. The very condescension of our Lord prejudiced_the proud against Him. He stooped to save, and His very stooping offended them. They drew from it an argument against His claims. So many make Christ's true and proper humanity an argument to disprove His Divinity. But the scripture equally asserts both. And men beg the question altogether, when they assume this union of the two natures in one person to be incompatible and impossible with God. Behold the Infinite condescension of our Redeemer! The Creator of the Universe a carpenter! 57 And they were offended w 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. w Is.49.7; 53.3. Jno.6.42. This dignifies every honest employment of the mechanic, and makes day labour honourable in all. 57. Offended in Him. These things, in His case, were an offence or stumbling-block to them. They rejected Him on these grounds. They argued that He could not be any such person as He claimed, because He had grown up among them. They were envious, too, of such superior pretensions by one of their townsmen. Alas, they knew not the wondrous plan of God, in redemption.¶ A prophet. This proverb Christ here applies as suiting His own case. He was rejected on natural principles, that belong to the carnal heart. We read that even His brethren believed not on Him. 58. Mighty works-miracles. Mark says, "And He could there do no mighty work, save that He laid His hands upon a few sick folk and healed them." According to His plan of grace that required faith, their stubborn unbelief restrained the blessing. This was true, though faith is the gift of God. Obstinate opposers thus even keep back the miracles! Such prejudice, like that of the Gadarenes, besought Him rather to depart out of their coast. Christ would not thrust His benefits upon them unasked. These sick folk, likely, had such a sense of need, as He could properly minister to, and relieve. OBSERVE, (1.) Unbelief now, is equally sinful, and stands equally in the way of His wondrous works. (2.) "Only a spiritual eye can discern beauty in an humbled Saviour."Burkitt. (3.) We have seen the fulfilment of His word, and the infallible proofs of His gospel, as they had not. This is more than to have seen Him in the flesh, and so our guilt is greater. (4.) He will not visit Zion with the wonder-working power of the Spirit unless for these things He be inquired of by the house of Israel to do it for them. Open thy mouth wide and I will fill it." Hardened unbelief will seem to stay His gracious hand. We are not authorized to expect a blessing from God, if we have not faith in Christ as the Divine Redeemer. CHAPTER XIV. "While the twelve are absent preaching in the name of Christ, Herod causes John the Baptist to be beheaded in the castle of Macharus, at the southern extremity of Perea, near the Dead Sea. In consequence of the preaching of the apostles, Herod hears the fame of Jesus-is consciencestricken, and declares him to be John risen from the dead. The disciples of John come and tell Jesus, and the twelve also return with the same intelligence-upon which Jesus retires to the north-east coast of the Lake, not far from the northern Bethsaida, or Julias. All these events seem to have taken place near together. Matthew and Mark narrate the death of the Baptist in explanation of Herod's declaration. According to John 6. 4, the Passover was now at hand, viz., the third during our Lord's ministry. John therefore had lain in prison not ar from a year and six months, and as beheaded about three years after entering upon his public ministry."Robinson's Harmony. See ý 62. ch. 10. 63. HEROD HELD JESUS TO BE JOHN THE BAPTIST, WHOM HE HAD JUST BEFORE BEHEADED.—Galilee ?— Perea. 2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do 1 Or, are wrought by him. 1. This Herod was one of three sons of Herod the Great, and was surnamed Antipas. He ruled over Galilee and Perea; his father, at his death, shortly after Christ's birth, having left his kingdom in three different parts to the three Herods.- -T Tetrarch. Literally, the ruler of a fourth, is a title not confined to this meaning, but denotes also the ruler of any inferior part. He was called Herod the king also, as we find from vs. 9. He heard of the fame of Christ, who had now been engaged the better part of two years in His public ministry, and had twice traversed Galilee, where He had now set out again. But the preaching of the apostles had now made Christ more known, and Herod had in his own house some followers of Christ. (Luke 8.3, and Acts 13. 1.) Herod was a bad man, of loose character. He was at length banished by Caligula to Spain, and died in exile; and his tetrarchy was given by the same emperor to Herod Agrippa (see Acts 12.), who "was eaten up of worms.' 2. Herod found that Christ was a remarkable person, and heard that he was possessed of supernatural powers; and his conscience smote' him with this idea, that it was John the Baptist, whom he had beheaded, risen from the dead. A sense of guilt, mingled with superstitious fears, had awakened this impression in his mind.¶ His servants-or courtiers. "Matthew alone mentions, and without any apparent reason for such minuteness, that Herod addressed his remark to his servants. Luke, in the parallel passage, says he heard of all that was done by him. But by referring to Luke 8. 3, and Acts 13. 1, we find that Christ had followers from among the household of this prince, with whom Herod was likely to converse on a subject in which they were better in |