Explanation of the

ST. MATTHEW. the kingdom; but the tares are the children of the wicked

one;

39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

42 And shall cast them into a furnace of fire: f there shall be wailing and gnashing of teeth.

43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

a Gen. 3. 13. Jn. 8. 44. Acts 13. 10. 1 Jn. 3. 8.-b Joel 3, 13. Rev. 14. 15.-e Ch. 18. 17. 2 Pet. 2. 1, 2.-d Or, scandale.-e Ch. 3.12. Rev. 19, 20. & 2, 10.—( Ch.8.12. V.50.

parable of the tares, &c.

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

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

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

Daniel 12. 3, Wisd. 3. 7. 1 Cor. 15. 42, 43, 58-h Ver. 9-i Phil. 3. 7, 8-k Isa. 55.1. Rev. 3. 18.-1 Prov. 2. 4. & 3. 14, 15. & 8.16, 19.—m Ch. 22. 10.

2. A vigilant enemy. While men sleep, he watches, ver. 25. ren,-the salvation provided by the Gospel-is like a treasure 3. A hidden or secret enemy. After having sown his seed, he-something of inestimable worth-hidden in a field; it is a disappears, ver. 25. Did he appear as himself, few would re- rich mine, the veins of which run in all directions in the Sa ceive solicitations to sin.; but he is seldom discovered in evil cred Scriptures; therefore the field must be dug up, the re thoughts, unholy desires, flattering discourses, bad books, cords of salvation diligently and carefully turned over, and &c. searched. Which, when a man hath found--when a sinner 1. is convinced that the promise of life eternal is to him; he kept secret-pondered the matter deeply in his heart; he exa mines the preciousness of the treasure, and counts the cost of purchase; for joy thereof-finding that this salvation is just what his needy soul requires, and what will make him prerenounces his sins, abandons his evil companions, and relinquishes all hope of salvation, through his own righteousness; and purchased that field-not merely bought the book for the sake of the salvation it described, but by the blood of the covenant, buys gold tried in the fire, white raiment, &c.; in a word, pardon and purity, which he receives from God for the sake of Jesus. We should consider the salvation of God, 1. As our only treasure, and value it above all the riches in the stand its worth and excellence. 3. Deeply ponder it in the secret of our souls. 4. Part with all we have in order to get it. 5. Place our whole joy and felicity in it; and, 6. Be always convinced that it must be bought, and that no price is accepted for it but the blood of the covenant; the sufferings and death of our only Lord and Saviour Jesus Christ. 45. A merchant man, seeking goodly pearls) A story very like this is found in the Talmudical Tract Shabbath: “Joseph who sanctified the Sabbath, had a very rich neighbour; the Chaldeans said, All the riches of this man shall come to Joseph, who sanctifies the Sabbath. To prevent this, the rich man went and sold all that he had, and bought a pearl, and went aboard of a ship: but the wind carried the pearl away, it fell into the sea, and was swallowed by a fish. This fish was caught, and the day before the Sabbath it was brought into the market, and they proclaimed, Who wishes to buy this fish? The people said, Carry it to Joseph, the sanctifier of the Sabbath, who is accustomed to buy things of great value. They carried it to him, and he bought it, and when he cut it up he found the pearl, and sold it for thirteen pounds weight of golden denarii!" From some tradition of this kind our Lord might have borrowed the simile in this parable.

II. Why was evil permitted to enter into the world? There are doubtless suficient reasons in the Divine Mind for its permission; which connected with his infinite essence, and extending to eternity, are not only unfathomable by us, but also, from their nature, incommunicable to men. 2. But it may be justly said, that hereby many attributes of the Di-sently and eternally happy, went and sold all that he hadvine Nature become manifest, which otherwise could not have been known; such as mercy, compassion, long-suffering, &c. All of which endear the Deity to men, and perfect the felicity of those who are saved.

III. But why does he suffer this mixture of the good and bad seed now? 1. Because of the necessary dependance of one part of the creation on the other. Were the wicked all rooted up, society must fail-the earth be nearly desolated-noxious things greatly multiplied-and the small remnant of the god-world. 2. Search for it in the Scriptures, till we fully underly, not being able to stand against the onsets of wild beasts, &c. must soon be extirpated, and then adieu to the economy of grace. 2. Did not the wicked exist, there would be no room for the exercise of many of the graces of the Spirit, on which our spiritual perfection greatly depends. 3. Nor could the grace of God be so manifest in supporting and saving the righteous; and consequently could not have that honour which now it justly claiins. 4. Were not this evil tolerated, how could the wicked be converted? the bastard wheat, by being transplanted to a better soil, may become good wheat; so sin ners may be engrafted in Christ, and become sons of God through faith in his name; for the long-suffering of God leads multitudes to repentance.

IV. Observe the end of the present state of things:

1. The wicked shall be punished, and the righteous rewarded. The wicked are termed bastard wheat-the children of the wicked one, ver. 38. the very seed of the serpent. Observe the place in which the wicked shall be punished,-a FURNACE. The instrument of this punishment, FIRE. This is an allusion to a punishment inflicted only on those supposed to be the very worst of criminals. See Dan. iii. 6. They were cast into a burning fiery furnace. The effect of it, DESPAIR; weeping, wailing, and gnashing of teeth, ver. 42. 2. Observe the character and state of the righteous. 1. They are the children of the kingdom, a seed of God's souring, ver. 38. 2. As to their persons, they shall be like the sun. 3. The place of their felicity shall be the kingdom of heaven: and, 4. The object of it, Gon in the relation of FATHER, ver. 33. This is a reference to Dan. xii. 2, 3.

Some learned men are of opinion, that the whole of this parable refers to the Jewish state and people: and that the words avvredela Tov atros, which are commonly translated the end of the world, should be rendered the end of the age, viz. the end of the Jewish polity. That the words have this meaning in other places, there can be no doubt; and this may be their primary meaning here: but there are other matters in the parable which agree far better with the consummation of all things, than with the end of the Jewish dispensation and polity. See on Mark iv. 29.

The meaning of this parable is the same with the other; and both were spoken to impress more fercibly this great truth on the souls of the people: eternal salvation from sin and its consequences, is the supreme good of man, should be sought after above all things, and prized beyond all that God has made. Those merchants who compass sea and land for temporal gain, condemn the slothfulness of the majority of those called Christians, who, though they confess that this salvation is the most certain, and the most excellent, of all trea sures, yet seek worldly possessions in preference to it! Alas for him who expects to find any thing more amiable than God, more worthy to fill his heart, and more capable of making him happy.

47. Is like unto a net] A drag-net. This is the proper meaning of Zaynon, which the Latins translate verriculum, a sweep-net, Quod in aquam jacitur ad pisces comprehenden< dos; imprimis, cujus usus est extrahendis iis à fundo. MAR TINIUS. Which is cast into the water to catch fish, and the particular use of which is to drag them up from the bottom. As this is dragged along it keeps gathering all in its way, both good and bad, small and great; and when it is brought to the shore, those which are proper for use are preserved, and those which are not, are either destroyed or thrown back into the

water.

By the net, may be understood the preaching of the Gospel of the kingdom, which keeps drawing men into the profes sion of Christianity, and into the fellowship of the visible church of Christ: by the sea, may be represented that abyss of sin, error, ignorance, and wickedness, in which men live. and out of which they are drawn by the truth and Spirit of God, who cordially close in with the offers of salvation made te them in the preaching of the Gospel.

44. The kingdom of heaven is like unto treasure hid in a field] θησαυρω κεκρυμμένω, to a hidden treasure. We are not to imagine that the treasure here mentioned, and to which the Gospel salvation is likened, means a pot or chest of money hidden in the field, but rather a gold or silver mine, which he who found out, could not get at, or work, without turning up the field, and for this purpose he bought it. Mr. Wakefield's observation is very just; "There is no sense in the purchase of a field for a pot of money, which he might have carried away with him very readily, and as honestly too, as by overreaching the owner by an unjust purchase." He hideth-i. e. he kept secret, told the discovery to no person, till he had bought the field. From this view of the subject, the translation of this verse, given above, will appear proper-a hidden treasure, when applied to a rich mine, is more proper than a treasure hid, which applies better to a pot By drawing to shore, may be represented the consumma of money deposited there, which I suppose was our translation of all things, see ver. 49, when a proper distinction sha.. tors' opinion:-and kept secret or concealed, will apply better be made between those who served God, and those who ser. to the subject of his discovery, till he made the purchase, than ved him not: for many shall doubtless be found who shall hideth, for which there could be no occasion, when the pot bear the name without the nature of Christ. By picking out was already hidden, and the place known only to himself. the good, and throwing away the bad, ver. 48, is meant that Our Lord's meaning seems to be this: The kingdom of hea separation which God shall make between false and true pro

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

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

2 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a 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

Instead of ra rada, the good, the Cod. Beze, and five copies of the old antehieronimian, or Itala version, read ra kaλiora, the beat, the very best :-every reader would naturally hope that this is not the true reading, or that it is not to be under stood literally, as it seems to intimate that only the very best shall at last be saved. It is probable that this parable also refers, in its primary meaning, to the Jewish state, and that when Christ should come to judge and destroy them by the Roman power, the genuine followers of Christ only should escape, and the rest be overwhelmed with the general destruction. See chap. xxiv. ver. 30, &c.

ver. 12.

50. Into the furnace of fire] See the note on chap. viii. 51. Have ye understood all these things?] Divine truths must not be lightly passed over.-Our Lord's question here, shows them to be matters of the utmost weight and importance; and that they should be considered again and again, till they be thoroughly understood.

52. Every scribe] Minister of Christ—who is instructed taught of God: in the kingdom of heaven--in the mysteries of the Gospel of Christ;-out of his treasury-his granary, or storehouse, things new and old--a Jewish phrase for great plenty. & small degree of knowledge is not sufficient for a preacher of the Gospel. The Sacred Writings should be his treasure, and he should properly understand them. His knowledge does not consist in being furnished with a great variety of human learning, (though of this he should acquire as much as he can:) but his knowledge consists in being rell instructod in the things concerning the kingdom of heaven, and the art of conducting men thither. Again, it is not enough for a man to have these advantages in possession: he must bring them forth, and distribute them abroad. A good pastor will ne like a miser, keep these things to himself to please his fancy: nor like a merchant, trathic with them, to enrich him lf but like a bountiful father or householder, distribute then with a liberal though judicious hand, for the comfort and support of the whole heavenly family.

by his countrymen.

them in their synagogue, insomuch that they were 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 h were offended in him. But Jesus said unto them, i 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.

fChap. 12. 46-g Mark 15. 40-h Chap. 11. 6. Mark 6. 3, 4.-i Luke 4. 24. Joha 4. 44.-k Mark 6, 5, 6.

It is possible that brethren and sisters may mean here near relations, as the words are used among the Hebrews in this latitude of meaning; but I confess it does not appear to me likely. Why should the children of another family be brought in here to share a reproach, which it is evident was designed for Joseph the carpenter, Mary his wife, Jesus their son, and their other children? Prejudice apart, would not any person of plain common sense suppose, from this account, that these were the children of Joseph and Mary, and the brothers and sisters of our Lord, according to the flesh. It seems odd that this should be doubted; but through an unaccountable prejudice, papists and Protestants are determined to maintain, as a doctrine, that on which the Scriptures are totally silent, viz. the perpetual virginity of the mother of our Lord. See ch. i. ver. 25.

57. And they were offended in him] They took offence at him, sakavdadičovro ev arro, making the meanness of his fa mily the reason why they would not receive him as a prophet, though they were astonished at his wisdom, and at his miracles, ver. 54. So their pride and their envy were the causes of their destruction.

A prophet is not without honour] This seems to have been a proverbial mode of speech, generally true, but not without some exceptions. The apparent meanness of our Lord was one pretence why they rejected him; and yet, God manifested in the flesh, humbling himself to the condition of a ser rant, and to the death of the cross, is the only foundation for the salvation of a lost world. Perhaps our Lord means, by prophet, in this place, himself alone; as if he had said, My ministry is more generally reputed, and my doctrine better received, in any other part of the land, than in my own coun try, among my own relatives; because, knowing the obscurity of my birth, they can scarcely suppose that I have these things from heaven.

58. And he did not many mighty works there, because of their unbelief.] Avvapers, miracles. So the word is used, ch. vii. 22. xi. 20. Acts xix. 11. 1 Cor. xii. 28. Gal. iii. 5. Heb. ii. 4. The Septuagint translates ↳ No niphleoth el, the miraculous works of God, by δυναμιν κύριο.

Unbelief and contempt drive Christ out of the heart, as they did out of his own country. Faith seems to put the almighty power of God into the hands of men; whereas unbelief ap pears to tie up even the hands of the Almighty. A man, ge nerally speaking, can do but little good among his relatives, because it is difficult for them to look with the eyes of faith upon one whom they have been accustomed to behold with the eyes of the flesh.—QUESNEL.

A DISSERTATION ON THE NATURE AND USE OF PARABOLICAL
WRITING.

A preacher whose mind is well stored with Divine truths, and who has a sound judgment, will suit his discourses to the circumstances and states of his hearers. He who preaches the case sermon to every congregation, gives the fullest proof that however well he may speak, he is not a scribe, who is instructed in the kingdom of heaven. Some have thought that old and new things here, which imply the produce of the pal, and the produce of the present year, may also refer to the old and new covenants-a proper knowledge of the Old Tratament Scriptures, and of the doctrines of Christ as con fined in the Neic. No man can properly understand the Old As parables occupy so distinguished a place in the Old and Testament but through the medium of the New, nor can the New Testaments, especially in the latter, and as the most im Nee be so forcibly or successfully applied to the conscience portant information relative to the nature of God, the economy of a sinner, as through the medium of the Old. The law is of heaven, the state of separate spirits, the punishment of the still a school-master to lead men to Christ-by it is the know-wicked, the beatification of the godly, and the doctrines of saledge of sin, and without it, there can be no conviction-vation, is conveyed to mankind in parables, it becomes a matwhere it ends, the Gospel begins, as by the Gospel alone is ter of the utmost importance, fully to understand their nature aration from sin. See the whole of the comment on the and their use. Pentateuch.

The word parable we have from the Greek Παραβολή, 34 And when he was come into his own country) Probably which comes either from rapa, near, and Baλ, I cast, or Nazareth, where his parents lived, and where he had conti-put, or rapaßale, to compare, properly different things to sued till his thirtieth year, though it appears he had a lodging a Peter's house, at Capernaum.

They were astonished] It appears hence, that our blessed Lord had lived in obscurity all the time above specified; for his Countrymen appear not to have heard his doctrines, nor seen miracles until now. It is a melancholy truth, that those Who should know Christ best, are often the most ignorant, of home, the doctrines of his word, and the operations of

his Spirit

55 not this the carpenter's son 1] Seven copies of the old Bala have, la not this the son of JOSEPH the carpenter? But it likely our Lord, during the thirty years of his abode at Nazareth, wrought at the same trade with Joseph: and pertaps this is what is intended, Luke ii. 51. He went down with them, (his parents) to Nazareth, and was SUBJECT unto Urm. An honest trade is no discredit to any man.-He who spends his time in idleness, is fit for any business in which the devil chooses to employ him.

Is not his mother--Mary, and his brethren, James, &c.] This Insulting question seems to intimate, that our Lord's family was a very obscure one; and that they were of small repute among their neighbours, except for their piety.

gether, so as to discover their relations and similarity; in order to which, the things to be compared are placed or put together, or near to each other, that by a close inspection of both, the relations and likenesses may be the more accurately ascertained.

Parable and proverb are called in Hebrew be masha', from mashal, to govern or rule, either because the pa rabolic and proverbial mode of instruction was of general use, and had a sort of universal precedency, which we know was the case among the Hebrews: or, because a parable or proverb was the chief or principal illustrative point in the discourse. Hence we may discover the proper meaning of a proverb-it is a word or saying, forming a maxim for the gorernment and regulation of a man's conduct in domestic, civil, religious, or political life.

Parable has been generally defined, "A comparison or si militude, in which one thing is compared with another, espe cially spiritual things with natural, by which means these spiritual things are better understood, and make a deeper impression on the attentive mind." This definition is pretty correct, especially in reference to the parables of our blessed Lord.-Or parable may be more generally defined, "A repre

Dissertation on parables,

ST. MATTHEW.

fables, similitudes, &c. sentation of any matter accommodated in the way of simili- | originally in Sanscrit, the oldest fables, probably, in the world, tude to the real subject, in order to delineate its different and the fables of Lockman, the Arabian Esop. In all these, parts with the greater force and perspicuity." This defini- human actions, speech, and intelligence, are transferred to tion is applicable to parables in their more general and ex- brute and irrational animals. tended sense.

The method of conveying instruction by parables or moral fictions, sometimes in the form of similitude, allegories, fubles, or apologues, was very coinmon, and in high esteem among all ancient nations: but the Asiatics used it most frequently, and brought it to a higher degree of perfection than any other people on the earth. The despotic and tyrannical nature of their government led them often to make use of this method. Reproof and censure, which it might not on many occasions be expedient or safe to deliver in explicit language, and which might exasperate, when too plainly spoken, rather than correct, could be conveyed with delicacy and success under the disguise of parable. Even to the present time, information concerning grievances, oppressive acts of government, &c. is conveyed to the despotic Asiatic rulers, under the guise of parable. An ancient instance of this we find in the reproof conveyed to the heart of David by the prophet Nathan, in the parable of the poor man's ewe lamb.

Persons thus addressed, not perceiving at first the relation under this artificial form, to be directed against themselves, lost sight of their selfishness and prejudices, and were frequently induced, by their unsuspecting replies, to acknowledge the justice of the reprehension, and to pronounce the condemnation of their conduct, from their own mouth; as in the case of David above referred to. This therefore was one important use of this mode of instruction.

Though fable, similitude, and parable, are nearly of the same nature, and have been indifferently applied to the same purposes; yet it may not be amiss to examine the meaning of each distinctly.

Though the former methods have been long, often, and successfully used to convey miscellaneous instruction; yet the parabolic method has beer chiefly employed to illustrate divine subjects, and to convey instruction to the heart on those matters which concern the salvation of the soul.

I

The most important truths are by our Lord conveyed both to the disciples and to the multitude in parables: not that they might not be discovered, but that they might be sought earnestly after. In this, our Lord, who was well acquainted with all the springs and secret movements of human nature, consulted a well known propensity of the mind, which leads a person always to esteem that most, which is, or appears to be, a discovery of his own. Christ speaks a parable, and in it gives a clue by which we may discover the will of God. He that loves his soul's prosperity, takes up the thread, and gui ded by it through all the labyrinth of error, he safely arrives at the fountain of truth. We must not, however, suppose that the word parable always conveys the same meaning: I have taken some pains on this subject, and if I mistake not, find the word has the ten following significations in Scripture: 1. It means a simple comparison (as I have already noted when defining the Greek word.) Which comparison is intended to show the relation between two dissimilar things; or, how one fact or circumstance may be fitly introduced to illustrate and explain another. Such is that comparison of our Lord, between the state of the Jewish nation, and that of the world in the days of Noah, mentioned Matt. xxiv. 32-38. 2. It signifies an obscure similitude, such as that mentioned Matt. xv. 13-15. where the whole system of Pharisaism, with all its secular and spiritual influence, is represented under the notion of a plantation not planted by God, and which was shortly to be rooted up.

3. A simple allegory, where one thing is represented by an other, the leading circumstances and principal design of that one, being produced to illustrate and explain the design and leading circumstances of the other. Such is our Lord's para ble concerning those invited to a marriage supper: of the sower-tares and wheat-grain of mustard-seed-leavenhidden treasure-precious pearl-drag-net, &c. contained in the preceding chapter. Matt. xiii.

4. A maxim, or wise sentence, to direct and govern a man in civil or religious life. In this sense we have already seen the Hebrew word mashal employed. In 1 Kings iv. 32. we are informed, that Solomon spoke 3000 of this kind of pa rables or proverbs; and in this sense the original word is frequently used.

5. It means a by-word, or proverb of reproach; such God threatened to make the disobedient Jewish people.-See 2 Chron. vii. 20. I will pluck them up by the roots out of my land-and this house I will cast out of my sight, and will make it a proverb and a by-word among all nations, where the original word for proverb is w mashal. Such we may conceive the following to be: As rebellious as Corah-as covetous as Judas-as wicked as the Jews-as bad as the devil. In all which parables or proverbs, respect should be paid to the similitude between the object of comparison, and the thing with which it is compared.-In this sense it is used Ps. xliv. 14. lxix. 11. Jerem. xxiv. 9.

SIMILITUDE implies a proper resemblance between two subjects, the one well known, the other not at all, or less known; the leading properties of the one serving clearly to illustrate those of the other. Five rules have been given by the ancients, for the regulation of similitudes. 1. The first is, that the similitude must be clearer than the subject it is brought to illustrate. 2. That it be not in general derived from common or well known things, which are in themselves uninteresting; as it is well known, the more novelty a thing possesses, the more it is calculated to excite the attention and impress the mind. 3. It should not be false in itself, as in this case the mind revolts not only against the thing itself, but against the conclusion drawn from it. On this rule I shall take the liberty of making the following observations: Several of the ancients illustrated and endeavoured to prove the truth and certainty of the resurrection, by the history of the phoenix, a bird supposed to be produced in Arabia, once in one hundred years; there never being more than one at a time. It is reported, that when this bird finds its end approaching, it builds itself a nest of the most fragrant spices and aromatic plants, which being set on fire by the rays of the sun, the bird is consumed in it; but from its ashes a worm or grub is formed, out of which another phoenix, in process of time, arises: others say that it dies in the nest, and a grub is formed out of the mar row of its bones. Both these relations are equally untrue. Herodotus, Dion Cassius, Tacitus, and Pliny, mention this fa. bulous animal; and I have met with this account seriously produced by Clemens Alexandrinus, and other Christian fåthers, to prove the resurrection of the body. Now it is well known no such bird ever did, or ever could exist; that the supposed fact is impossible, and that the conclusion drawn from it, is not only not solid and convincing, but absurd, be cause the premises are all false. The same objections would lie against a similitude which is dubious in its nature: because if it be brought to enforce conviction, and impress truth, this is impossible; as the conclusion must rest on the premises. If, then, the premises be dubious, the conclusion will be uncertain; and consequently, the hesitancy of the mind must necessarily continue. In like manner, the similitude must be useless if it be absurd; for as soon as the mind perceives this, 7. It means a simple proverb or adage, where neither comit becomes armed both against the similitude and the subject parison nor similitude was intended; such as that mentionit was intended to illustrate or prove. 4. A fourth rule of si-ed by our Lord, Luke iv. 23. "And he said, Ye will surely militude is, that the mind should gain real information, and say unto me this proverb, rny napaẞodny ravrny, this parable, useful knowledge from it. Let the similitude be ever so true, Physician, heal thyself." In this, neither comparison nor clear, and correct; yet if it convey no more information than likeness is intended. The same kind of a proverb is found, was before known, it is useless; and the time is lost which Luke vi. 39. "Can the blind lead the blind," &c. was employed in proposing it. 5. It should be calculated to make deep impressions on the mind, by leaving such images on the imagination as may become, in all cases to which they apply, motives of conduct. As many preachers and public speakers delight in the use of similitudes, I thought it necessary to make these observations on the subject, that we might be preserved from copying bad examples, or, that if we followed the custom at all, we might make it truly useful, by subjecting it to its proper rules.

6. As parables, proverbs, and useful maxims for the regula tion of life, and instruction in righteousness, had, before the Babylonish captivity, lost all their power and influence among the wicked Jews; so they were generally disregarded, and those who made use of them, became objects of reproach and contempt; hence, parable, at that time at least, was used to signify a frivolous, uninteresting discourse. In this sense alone, I suppose the word to be used, Ezek. xx. 49. "Then I said, Ah, Lord God! They say of me, Doth he not speak parabies ?" i. e. he delivers frivolous discourses, of no weight or importance.

8. It means a type, illustration, or representation. See Heb. ix. 9. where the first tabernacle is said to have been a figure, rapaßon, a parable, for the time then present; i. e. a thing which, from the peculiar use to which it was appropriated, shadowed forth or represented the human body of our Lord, and the Christian church which he should establish.

9. It means a daring exploit, an unusual and severe trial, or a case of imminent danger and jeopardy. In these senses, it is used by some of the best and most correct Greek writers. FABLE is very nearly allied to similitude and parable, and such as Polybius and Xenophon; and by the best Greek Lex has been applied exactly in the same way, to convey lessons of icographers, such as Hesychius and Suidas; with whom moral instruction by pleasing images and interesting dialogue. rapaßolos, signifies a daring, bold, rash person; and rapa But fable, in its nature, differs widely from the others. Every Boxa, things extremely dangerous. In this sense the verb is subject of inanimate creation may be employed by similitude evidently used, 2 Mac. xiv. 38. where it is said, that Razis, one and parable; but the grand subjects in fable are borrowed from of the Jewish elders, did "boldly jeopard (napaßeßλnuevos) his the animate and rational creation only. Of this sort, are the body and life with all vehemency, for the religion of the Jews." Heetopades, commonly called the Fables of Pilpay, written | I know no place in the Sacred Writings, in which it has this

fables, similitudes, &c.

phets and righteous men had desired to see and hear these things, but had not that privilege; to them it was not given; not because God designed to exclude them from salvation, but because He who knew all things, knew either that they were not proper persons; or, that that was not the proper time: for the choice of the PERSONS by whom, and the choice of the TIME in which it is most proper to reveal divine things, must ever rest with the all-wise God.

sense, unless it be in Heb. xi. 19. where, speaking of the intended sacrifice of Isaac, and his rescue, Abrahain is said to have rescued him from the most imminent death, v napaßoλn, which we translate, in a figure. Now, if we may suppose that the death here referred to, is not that metaphorical death im plied in the deadness of Sarah's womb, and the superannuanon of Abraham, but the imminent death to which he was exposed when Abraham drew his knife to slay his son, Gen. xx 10. and was only prevented by the sudden and miracu But it is not intimated that our Lord spoke to the Jews in ous interposition of God; then it is probable, that the word parables, that they might not understand: the very reverse, here has the above meaning, which, I must own, I think likely; I think, is plainly intended. It was to lead them by a familiar if so, the text may be read thus: "By faith Abraham, when he and appropriate mode of instruction, into the knowledge of was tried, offered up Isaac: of whom it was said, In Isaac God, and the interests of their souls. Ispeak to them, said he, shall thy seed be called; accounting that God was able to raise in parables, i. e. natural representations of spiritual truths: him up even from the dead, from whence he received him, that they might be allured to inquire, and to find out the spirit Ey rapun, he being in the most imminent danger of losing which was hidden under the letter. Because, said he, seeing his life " the miracles which I have wrought, they see not, i. e. the end 10. It signifies a very ancient and obscure prophecy, Psal. for which I have wrought them. And hearing my doctrines, xlix 4. I will incline mine ear to a parable; I will open my they hear not, so as to profit by what is spoken; neither do derk saying upon the harp. Likewise in Psal. Ixxviii. I will they understand, ovde ovviovoi, they do not lay their hearts open my mouth in a parable: I will utter dark sayings of to it, so as to consider it with that deep attention which such ad Probably this kind of dark, ancient, enigmatical prophe-momentous truths require. But that they might not continue cy, is what is spoken of, Prov. i. 6. To understand a pro- in their ignorance, and die in their sins, he adds parable to terb (or parable) and the interpretation, the words of the parable, to make the whole science of salvation as plain and as tise and their dark sayings. Now a proverb, in the com-intelligible as possible. Is not this obviously our Lord's meanmon acceptation of that word, is neither dark, nor requires ing? Who that is not most miserably warped and begloomed any particular interpretation; it being a plain maxim, easy by some Jewish exclusive system of salvation, can suppose to be understood by the mass of the people, for whose instruc- that the wise, the holy, the benevolent Christ, would employ tion it is chiefly designed. But parable in this sense, evidently his time in speaking enigmatically to the people, on purpose refers to the ancient prophecies, which were delivered con- that they might not understand what was spoken? Could the cerning Christ and the nature of his kingdom. And to this God of truth and sincerity act thus ? If he had designed that very subject, the words are applied and quoted by the evange- they should continue in darkness, he might have saved his st Matthew in the preceding chapter. (xii. 35.) time and labour, and not spoken at all, which would have as Having traced the word parable through its different mean- effectually answered the same purpose, viz. that of leaving ings in the Sacred Writings, it may be now necessary to in- them in destructive ignorance, as his speaking in such a way quire for what purpose our blessed Lord used that mode of as should render his meaning incomprehensible. speech so frequently: as many have supposed from his own words, Matt xiii. 11-13, that he addressed the people in pa-writing is not to conceal the truth, but to convey information rables, merely that they might not understand. To you, said be, addressing his disciples, it is given to know the mysteries of the kingdom of heaven, but to them it is not given: therefore I speak to them in parables, &c. Now, to do justice to this passage, we must observe, that by mysteries here, we are to understand not only things concerning the scheme of salvation which had not been as yet fully revealed; but also the prophetic declarations concerning the future state of the Christian church, as they are signified by the different parables mentioned in the succeeding parts of the chapter. It was not given to THEM to know the purport and design of these things; They," said our Lord, "are gross of heart ;" they are earthly and sensual, and do not improve the light they have received; so that when many of them might have been preachers of this truth to others, they are found destitute of salvation themselves, notwithstanding the means of it were all within their power: but, said he, "to you it is given:" because I have appointed you, not only to be the first preachers of the Gospel to sinners, but also the persons who shall transmit accounts of all these things to posterity. The knowledge of these mysteries, in the first instance, could be given only to a few; but when these faithfully wrote and published what they had heard and seen unto the world, then the science of salvation being fully revealed, was addressed to all. From ver. 17. of the same chapter we learn, that many pro

On the whole I conclude, that the grand object of parabolical to the hearts of the hearers, in the most concise, appropriate, impressive, and effectual manner.

In preaching on parables and similitudes, great care should be taken to discover their object and design; and those grand and leading circumstances, by which the author illustrates his subject. There are few, if any parables, whose every cir cumstance was designed to apply to the subject, in reference to which they were proposed. Maimonides, in his Morch Nevochim, gives an excellent rule on this head: "Fix it as a principle," says he, "to attach yourself to the grand object of the parable, without attempting to make a particular application of all the circumstances and terms which it compre. hends." This shows us that we should not attempt to find a spiritual meaning, or pointed reference in all the parts of the parable, to the subject, which it is intended to illustrate. And this maxim of Maimonides is the more to be regarded, because it comes from a person who is perfectly well acquainted with the subject; and who lived, if I might so term it, in the very country of parables, and was best qualified to decide on their use in the Sacred Writings, and the proper mode of interpretation. By not attending to this rule, many have disgraced both themselves and the Scriptures. The most dignified subjects in such hands, have been rendered contemptible by their injudicious modes of elucidation. See the notes at the beginning of this chapter.

CHAPTER XIV.

Herod having heard the fame of Christ, supposes him to be John the Baptist risen from the dead, 1, 2. A circumstantial account of the beheading of John the Baptist, 3-12. Five thousand men, besides women and children, fed with five loaves and two fishes, 13-21. The disciples take ship, and Jesus stays behind, and goes privately into a mountain to pray, 22, 23. A violent storm arises, by which the lives of the disciples are endangered, 24. In their extremity, Jesus appears to them walking upon the water, 25-27. Peter, at the command of his master, leaves the ship, and walks on the water to meet Christ, 28-31. They both enter the ship, and the storm ceases, 32, 33. They come into the land of Gennesaret, and be heals many diseased people, 34–36. [A. M. 4031. A. D. 27. An. Olymp. CCI. 3.]

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 bdo show forth themselves in him.

Mark 6. 14. Luke 9. 7.-b Or, are wrought by him. NOTES-Verse 1. Herod the tetrarch] This was Herod Antipas, the son of Herod the Great. See the notes on chap. it 1 where an account is given of the Herod family. The ward tetrarch, properly signifies a person who rules over the fourth part of a country; but it is taken in a more general sense by the Jewish writers, meaning sometimes a governor simply, or a king; see ver. 9. The estates of Herod the Great were not, at his death, divided into four tetrarchies, but only into three: one was given by the Emperor Augustus to Ar. chelaus: the second to Herod Antipas, the person in the text; and the third to Philip; all three, sons of Herod the Great. 2. This is John the Baptist] Orey anεkedayira, Whom 1 beiraded. These words are added here by the Codex Beza, and several others, by the Saxon, and five copies of the Itala. See the power of conscience! He is miserable, because he is guilty; being continually under the dominion of self-accusa Don, reproach, and remorse. No need for the Baptist now: conscience performs the office of ten thousand accusers! But

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, d It is not lawful for thee to have her.

e Mark 6. 17. Luke 3. 19, 20.-d Lev. 18. 18 & 20. 21. to complete the misery, a guilty conscience offers no relief from God-points out no salvation for sin.

He is risen from the dead] From this we may observe, 1. That the resurrection of the dead was a common opinion among the Jews; and, 2. That the materiality of the soul made no part of Herod's creed. Bad and profliga as he was, it was not deemed by him a thing impossible with God to raise the dead: and the spirit of the murdered Baptist aad a permanent resurrection in his guilty conscience.

3. For Herodias' sake.] This infamous woman was the daughter of Aristobulus and Berenice, and grand-daughter of Herod the Great. Her first marriage was with Herod Philip, her uncle, by whom she had Salome: some time af ter she left her husband, and lived publicly with Herod Antipas her brother-in-law, who had been before married to the daughter of Aretas, king of Arabia Petræ. As soon as Aretas understood that Herod had determined to put away his daughter, he prepared to make war on him: the two armies met,

ST. MATTHEW.

13. When Jesus heurd of it, he departed thence] Had the blessed Jesus continued in that place, it is probable the band of this impure female murderer would have been stretched 5. He feared the multitude] Miserable prince! who fears out against him also: he withdrew, therefore, not through more to offend his people, than to sin against his God, by shed-fear, but to teach his messengers rather to yield to the storm, ding innocent blood. When a man resists sin only by the help of human motives, he cannot long defend himself.