ing of teeth. This parable will appear peculiarly proper, if we consider that it was spoken to fishermen who had been called from their employments, with a promise that they should catch men, Mat. iv. 19. It differs from the parable of the tares in its extent, representing the gathering of wicked men in general into the visible church along with the good, by means of the preaching of the gospel, together with the final judgment and state of the wicked; whereas the parable of the tares represents the introduction and punishment of hypocrites in particular. When Jesus had finished these parables, he asked his disciples if they understood them, and upon their answering in the affirmative, he told them that every teacher of the Jewish religion, who was converted to Christianity and made a preacher of the gospel, might, by reason of the variety of his knowledge, and his ability to teach, be compared to a prudent master of a family, who nourishes it with the fruits both of the present and preceding years, as need requires. Matt. xiii. 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 a man that is an householder, which bringeth forth out of his treasure things new and old. By this similitude our Lord shewed his disciples the use they were to make of the knowledge they had acquired, whether from the old revelation that had been made to them by the prophets, or from the new revelation of which Jesus was the author and dispenser. As the wise master of a family who posseses plenty of all sorts of provisions, brings them forth as the occasions of his family require, just so every able minister of the gospel, out of the stores of his knowledge, must bring forth instructions suitable to the necessities of his hearers. LVII. Jesus goes to Nazareth. Matt. xiii. 53,-58. Soon after this, Jesus went to Nazareth, accompanied by his mother and brethren, who had come to Capernaum to bring him home. Matt. xiii. 53. And it came to pass that when Jesus had finished these parables, he departed thence, Mark vi. 1. And his disciples follow him. His mother and brethren first accosted him while he was reasoning against the calumny of the Pharisees, Matt. xii. 46. But not being able to prevail with him to leave Capernaum at that time, they renewed their suit while he preached the parabolical sermon at the sea of Galilee, (Luke viii. 19. see the note at the end of § 53.) and obtained their request. For he went home to Peter's house in Capernaum, where he commonly abode. And after explaining the parable of the tares with the others, to his disciples in private, he set out on his journey to Nazareth. Matt, xiii. 54. And when he was come into his own country: 1 country: The evangelists call Nazareth our Lord's own country, because it was the town in which he had been brought up, and to distinguish it from Capernaum where he ordinarily resided. During his stay in Nazareth he preached in the synagogue, espe cially on the Sabbath-day, and performed some miracles. But though his sermons contained, great treasures of spiritual knowledge, and were delivered with the most captivating eloquence, the Nazarenes were not disposed by them to believe on him. They were wonderfully struck indeed with what they heard and saw, knowing that he was meanly descended, and had not the advantage of a liberal education. But these circumstances which heightened their wonder so much, prevented the effect which his doctrines and miracles ought to have had upon them. Fancying that when Messiah came, no man should know from whence he was, they could not acknowledge as Messiah one of their own townsmen, whose father, and mother, and brethren, and sis ters they were so well acquainted with. Besides, the meanness of these his relations, and of their occupations, scandalized them. Wherefore, when they talked among themselves after hearing him preach, at the same time that they gave his knowledge, elo: quence and miracles their due praise, they could not forbear ex pressing their contempt of him on account of the meanness of his family. Matt. xiii. 54. And when he was come into his own country, (Mark, when the sabbath day was come) he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom and these mighty works? (Mark, many hearing him were astonished, saying, From whence hath this man these things, and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Is not this the carpenter the son of Mary?) 55. Is not this the carpenter's son? Is not his mother called Mary? and his bre thren 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. Being unable to overcome their old prejudices against him, on account of his family and relations, they were ashamed to acknowledge him for Messiah, and angry, with him for assuming that title. See John i. 41. § 18. iv. 25. § 22. Nay, so great was their wrath against him, that they expressed it in his hearing. But Jesus said unto them, A prophet is not without honour, save in his own country, (Mark, and aming his own kin,) and in his own house. This expression is proverbial, signifying, that those who possess extraordinary endowments, are no where in less request than among their relations and acquaintance. The reason is, superior merit never, fails to be envied, and envy commonly turns the knowledge it has of persons some way or other to their disadvantage. therefore finding his townsmen the same stubborn, incorrigible, Jesus wicked people as ever, he did not perform many miracles among them. 58. And he did not many mighty works there, (Mark, He could there do no mighty works) because of their unbelief. Mark vi. 5. Save that he laid his hands upon a few sick folk, and healed them. Probably their unbelief hindered them from bringing their sick to him, not to mention that it rendered his miracles altogether improper; because, had he performed ever so many, their prejudices would certainly have prevented any good effect they might otherwise have had. Mark. vi. 6. And he marvelled because of their unbelief: he wondered at their perverseness in rejecting him upon such unreasonable grounds as the meanness of his parentage *. Having made this second trial with a view to see whether the Nazarenes would endure his ministry, and to shew to the world, that his not residing with them was owing to their stubbornness and wickedness, he left them. And he went round about the villages teaching: he visited the towns in the neighbourhood, where he expected to find a more favourable reception. Thus the unbelief of the Nazarenes obstructed Christ's miracles, deprived them of his preaching, and banished him away a second time from their town, (see § 24.) In which example, the evil and punishment of misimproving spiritual advantages, is clearly set forth before all who hear the gospel. *The Jews in general seem to have mistaken their own prophecies, when they expected that the Messiah would exalt their nation to the highest pitch of wealth and power, for this was an end unworthy of so grand an interposition of Providence. When the eternal Son of God came down from heaven, he had something infinitely more noble in view; namely, that by suffering and dying he might destroy him who hath the power of death, that by innumerable benefits he might overcome his enemies, that by the bands of truth he might restrain the rebellious motions of mens wills, that by the sword of the Spirit he might slay the monsters of their lusts, and that by giving them the spiritual armour he might put them in a condition to fight for the incorruptible inheritance, and exalt them to the joyful possession of the riches and honours of immortality. Wherefore, as these characters of the Messiah were in a great measure unknown to the Jews, he who possessed them was not the object of their expectation. And though he laid claim to their submission by the most stupendous miracles, instead of convincing them, these miracles made him who performed them obnoxious to the hottest resentment of that proud, covetous, sensual people. It seems they could not bear to see one so low in life as Jesus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious, triumphant, secular Messiah, & LVIII. The twelve apostles are sent out in the country of Naza reth. See § 40. Mark vi. 7,-13. Luke ix. 1,--6. WHILE Jesus preached among the villages in the neighbourhood of Nazareth, he sent his twelve apostles through the several cities of Galilee, to proclaim that God was about to establish the kingdom of Messiah, wherein he would be worshipped in spirit and in truth; and instead of all external rites and ceremoVOL. II. M nies, [Sect. 59. nies, would accept nothing but faith, repentance, and sincere obedience. Moreover, to confirm their doctrine, he gave them power to work miracles of healing, which also would procure them acceptance. Luke ix. 1. Then he called his twelve disciples toge ther, (Mark, and began to send them forth by two and two) and gave them power and authority over all devils, and to cure diseases. 2. And he sent them to preach the kingdom of God, and to heal the sick. As Mark says he sent them forth by two and two, we may suppose Matthew had an eye to that circumstance in the catalogue which he hath given of the apostles. For, ch. x. 2,-4. he hath joined them together in pairs, very probably just as they were sent out now by their Master. Jesus ordered his apostles to go by two and two, that they might encourage each other in their work. We have the history of the apostles election and commission, Mat. x. 2. § 40. But they were not actually sent out till now, that Jesus intended forthwith to enlarge the scene of his ministry. On this occasion our Lord renewed the apostles powers, and repeated the principal things contained in the instructions formerly given them, § 40. Luke ix. 3. And he said unto them, Take nothing for your journey, neither staves, (Mark, save a staff only, see on Matth. x. 10. § 40.) nor scrip, neither bread, neither money; neither have two coats a-piece. Mark vi. 9. But be shod with sandals, and not put on two coats. 10. And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them: verily I say unto you, it shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. See on Matth. xi. 24. § 42. So they went away, and published the glad tidings of the approach of Messiah's kingdom, and exhorted men, from that consideration, to forsake their sins, and reform their lives. 12. And they went out and preached that men should repent. 13. And they cast out many devils, and anointed with oil many that were sick, and healed them. It is not said how long they were out on this their first expedition. Probably they spent a considerable time in it, for Luke says, ix. 6. And they departed, and went through the towns, preaching the gospel and healing every where. § LIX. John Baptist is put to death by Herod the Tetrarch in the city of Tiberias. Matt. xiv. 1,-11. Mark vi. 14,-28. Luke ix. 7,-9. THE twelve apostles preaching in the towns of Galilee, and confirming their doctrine by many mighty miracles, raised the attention and expectation of all men more than ever. For the inhabitants of Galilee could not but regard Jesus now with uncom mon mon admiration, as he was evidently superior to all prophets in this respect, that besides working miracles himself, he could impart the power to whomsoever he pleased, a thing never heard of in the world before. It seems this last-mentioned circumstance aggrandized our Lord so much, that his fame reached the court of Herod Antipas, tetrarch of Galilee, and occasioned many speculations there. Luke ix. 7. Now (Matt, at that time) He red the tetrarch (Mark, king Herod) heard of all that was done by him: (Mark, for his name was spread abroad) he heard of the miracles performed by Jesus, and how that he had sent forth his twelve disciples with the power of miracles; and he was perplexed, because that in the course of the conversation concerning his miracles + it was said of some of the courtiers who had never heard of Jesus before, that John was risen from the dead: 8. And of some, that Elias had appeared: and of others, that one of the eld prophets was risen again. Herod's perplexity on this occasion arose from his hearing it affirmed, that John was risen. For he had put that good man to death, and no doubt dreaded the effects of his resentment. 9. And Herod said, John have I beheaded; but who is this of whom I hear such things? And he desired to see him, probably that he might have an opportunity of being reconciled to him. For though at first Herod affected not to believe that John was risen, yet the perplexity he was in when Ver. 7. Now Herod, &c.] From the subsequent part of the history, wherein it is observed, that after the Baptist's disciples had buried their master, they came and told Jesus; and that he, on hearing the news, retired with the apostles to the desert of Bethsaida, it is probable that the conversation at the court of Galilee concerning Jesus, happened but a few days after the Baptist's death. This suggests a reason for the inconsistency of the tetrarch's discourses, and his perplexity on hearing of the fame of Jesus. The murder of the Baptist was recent. The stings of conscience which that crime occasioned to Herod were bitter, and the rather that he had done it in an unguarded hour, contrary to the dictates of his own mind. In the confusion of his thoughts he followed the multitude, though a Sadducee, in fancying that John was risen from the dead; he dreaded punishment for his crime, and he desired to see him, in expectation of accomplishing a reconciliation. + Ibid. It avas said of some that John suas risen from the dead.] It may seem strange, that any person should have ascribed Christ's miracles to John risen from the dead, who, during his life time, performed no miracles, John v. 41. Perhaps they imagined the power of working miracles was conferred on the Baptist, to prove both his resurrection and his innocence, to clothe him with greater authority than formerly, and to render his person inviolable for the future. Ver. 8. And of some, that Elias, &c.] There is little difficulty in accounting for the opinion of those, who, upon Christ's appearing in this part of the country, began to take notice of his miracles, and being struck with them, imagined that he was Elias, or some of the prophets. For as they expected that Elias would actually descend from heaven, and usher in the Messiah, (Matth. xvi. 14.) and that one of the prophets was to be raised from the dead for the same end, they might fancy Elias was come, or that some of the old prophets appeared upon the stage anew. |