ing of teeth. This parable will appear peculiarly proper, if we confider that it was fpoken to fishermen who had been called from their employments, with a promise that they should catch men, Matt. 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 reprefents the introduction and punishment of hypocrites in particular

When Jefus had finished these parables, be afked his difciples 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 gofpel, 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 prefent and preceding years, as need requires. Matt. xiii. 51. Jefus faith unto them, Have ye understood all these things? they fay unto him, Yea, Lord. 52. Then faid he unto them, Therefore every scribe which is inftructed unto the kingdom of heaven, is like unto a man that is an boufebolder, which bringeth forth out of his treasure things new and old. By this fimilitude our Lord fhewed his difciples the ufe 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 Jefus was the author and difpenfer. As the wife master of a family who poffeffes plenty of all forts of provifions, brings them forth as the occafions of his family require, juft fo every able minifter of the gospel, out of the ftores of his knowledge, muft bring forth instructions fuitable to the neceffities of his hearers.

§ LVII. Jefus goes to Nazareth. Matt. xiii. 53,-58.

Mark vi. 1,-6.

Soon after this, Jefus 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 thefe parables, be departed thence. Mark vi. 1. And bis difciples follow him. His mother and brethren first accosted him while he was reafoning against the calumny of the Pharifees, Matt. xii. 46. But not being able to prevail with him to leave Capernaum at that time, they renewed their fuit while he preached the parabolical fermon at the fea of Galilee, (Luke viii. 19. fee the note at the end of § 53.) and obtained their request. For he went home to Peter's houfe in Capernaum, where he commonly abode. And after explaining the parable of the tares with the others, to his difciples in private, he fet out on his journey to Nazareth. Matt. xiii. 54. And when he was come into his own

Country:

country: The evangelifts call Nazareth our Lord's own country, because it was the town in which he had been brought up, and to diftinguish it from Capernaum where he ordinarily refided. During his stay in Nazareth he preached in the fynagogue, efpecially on the Sabbath day, and performed fome miracles. But though his fermons contained great treasures of spiritual knowledge, and were delivered with the most captivating eloquence, the Nazarenes were not difpofed by them to believe on him.. They were wonderfully ftruck indeed with what they heard and faw, knowing that he was meanly defcended, and had not the advantage of a liberal education. But thefe circumftances which heightened their wonder fo much, prevented the effect which his doctrines and miracles ought to have had upon them. Fancying that when Meffiah came, no man should know from whence he was, they could not acknowledge as Meffiah one of their own townfmen, whofe father, and mother, and brethren, and fifters they were fo well acquainted with. Befices, the meannefs of these his relations, and of their occupations, fcandalized them. Wherefore, when they talked among themselves after hearing him preach, at the fame time that they gave his knowledge, eloquence and miracles their due praise, they could not forbear expreffing their contempt of him on account of the meannefs of his family. Matt. xiii. 54. And when he was come into his own country, (Mark, when the fabbath day was come) he taught them in their fynagogue, infomuch that they were aftonished, and faid, Whence bath this man this wisdom and thefe mighty works? (Mark, many bearing him were astonished, faying, From whence hath this man these things, and what wisdom is this which is given unto him, that even fuch mighty works are wrought by his hands? Is not this the carpenter the fon of Mary?) 55. Is not this the carpenter's fon? Is not his mother called Mary? and his brethren Fames, and Joses, and Simon, and Judas? 56. And his fifters, are they not all with us? whence then hath this man all thefe 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 afhamed to acknowledge him for Meffiah, and angry with him for affuming that title. See Johni. 41. § 18. iv. 25. § 22. Nay fo great was their wrath against him, that they expreffed it in his hearing. But Jefus faid unto them, A prophet is not without bonour, fave in his own country, (Mark, and among his own kin,) and in his own boufe. This expreffion is proverbial, fignifying, that thofe who poffefs extraordinary endowments, are no where in lefs request than among their relations and acquaintance. The reafon is, fuperior merit never fails to be envied, and envy commonly turns the knowledge it has of perfons fome way or other to their difadvantage. Jefus therefore finding his townfmen the fame ftubborn, incorrigible,

313 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 be laid his hands upon a few fick folk, and bealed them. Probably their unbelief hindered them from bringing their fick 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 otherwife have had. Mark vi. 6. And be marvelled becaufe of their unbelief: he wondered at their perverseness in rejecting him upon fuch unreafonable grounds as the meanness of his parentage*. Having made this fecond trial with a view to fee whether the Nazarenes would endure his ministry, and to fhew to the world, that his not refiding with them was owing to their stubbornness and wickednefs, he left them. And be went round about the villages teaching: he vifited the towns in the neighbourhood, where he expected to find a more favourable reception. Thus the unbelief of the Nazarenes obftructed Christ's miracles, deprived them of his preaching, and banished him away a fecond time from their town, (fee § 24.) In which example, the evil and punishment of mifimproving fpiritual advantages, is clearly fet forth before all who hear the gofpel..

The Jews in general feem to have mistaken their own prophecies, when they expected that the Meah would exalt their nation to the highet pitch of wealth and power, for this was an end unworthy of fo grand an interpofition of Providence. When the eternal Son of God came down from heaven, he had fomething infinitely more noble in view; name15, that by fuffering and dying he might deftroy him who hath the power of death, that by innumerable benefits he might overcome his enemies, that by the bands of truth he might reftrain the rebellious motions of mens wills, that by the fword of the fpirit he might lay the monsters of their lufts, and that by giving them the fpiritual armour he might put them in a condition to fight for the incorruptible inheritance, and exalt them to the joyful poffeffion of the riches and honours of immortality. Wherefore, as these characters of the Meffiah were in a great measure un known to the Jews, he who poffeffed them was not the object of their expectation. And though he laid claim to their fubmiffion by the most ftupendous miracles, inftead of convincing them, thefe miracles made him who performed them obnoxious to the hotteft refentment of that proud, covetous, fenfual people. It seems they could not bear to fee one fo low in life as Jefus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious, triumphant, fecular Meffiah.

LVIII. The twelve apostles are fent out in the country of Nazareth. See § 40. Mark vi. 7,-13. Luke ix. 1,-6.

WHILE Jefus preached among the villages in the neighbourhood of Nazareth, he fent his twelve apostles through the feveral cities of Galilee, to proclaim that God was about to establish the kingdom of Meffiah, wherein he would be worshipped in fpirit and in truth; and instead of all external rites and ceremoVOL. II. nies,

M

nies, would accept nothing but faith, repentance, and fincere obedience. Moreover, to confirm their doctrine, he gave them power to work miracles of healing, which also would procure them ac ceptance. Luke ix. 1. Then he called his twelve difciples together, (Mark, and began to fend them forth by two and two) and gave them power and authority over all devils, and to cure difeafes. 2. And be fent them to preach the kingdom of God, and to heal the fick. As Mark fays he fent them forth by two and two, we may suppose Matthew had an eye to that circumftance in the catalogue which he hath given of the apoftles. For, ch. x. 2,-4he hath joined them together in pairs, very probably just as they were sent out now by their Master. Jefus ordered his apoftles to go by two and two, that they might encourage each other in their work. We have the hiftory of the apostles election and commiffion, Matt. x. 2. § 40. But they were not actually sent out till now, that Jefus intended forthwith to enlarge the scene of his miniftry. On this occafion our Lord renewed the apostles powers, and repeated the principal things contained in the inftructions formerly given them, § 40. Luke ix. 3. And be faid unto them, Take nothing for your journey, neither ftaves, (Mark, fave a staff only, fee on Matt. x. 10. § 40.) nor fcrip, neither bread, neither money; neither have two coats a-piece. Mark vi. 9. But be food with fandals, and not put on two coats. 10. And be faid unto them, In what place foever ye enter into an bouse, there abide till ye depart from that place. 11. And whosoever Shall not receive you, nor hear you, when ye depart thence, fhake off the duft under your feet for a teftimony against them: verily I fay unto you, it shall be more tolerable for Sodom and Gomorrba in the day of judgment, than for that city. See on Matt. xi. 24. § 42. So they went away, and published the glad tidings of the approach of Meffiah's kingdom, and exhorted men from that confideration, to forfake their fins, and reform their lives. 12. And they went out and preached that men should repent. 13 And they caft out many devils, and anointed with oil many that were fick, and healed them. It is not faid how long they were out on this their first expedition. Probably they spent a confiderable time in it, for Luke fays, ix. 6. And they departed, and went through the towns, preaching the gospel and healing every

where.

FLIX. John Baptift 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 apoftles 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

315 mon admiration, as he was evidently fuperior to all prophets in this refpect, that befides working miracles himself, he could impart the power to whomfoever he pleased, a thing never heard of in the world before. It feems this laft-mentioned circumftance, aggrandized our Lord fo much, that his fame reached the court of Herod Antipas, tetrarch of Galilee, and occafioned many speculations there. Luke ix. 7. * Now (Matt. at that time) Herod 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 Jefus, and how that he had fent forth. his twelve difciples with the power of miracles; and he was per-. plexed, because that in the course of the conversation concerning his miracles tit was faid of fome of the courtiers who had never heard of Jesus before, that John was rifen from the dead: 8. ‡ And of fome, that Elias bad appeared: and of others, that one of the old prophets was rifen again. Herod's perplexity on this occafion arofe from his hearing it affirmed, that John was rifen. For he had put that good man to death, and no doubt dreaded the effects of his refentment. 9. And Herod faid, John have I bebeaded; but who is this of whom I bear fuch things? And be defired to fee bim, probably that he might have an opportunity of being reconciled to him. For though at first Herod affected not to believe that John was rifen, yet the perplexity he was in when

* Ver. 7. Now Herod, &c] From the fubfequent part of the hiftory, wherein it is obferved, that after the Baptift's difciples had buried their malter, they came and told Jefus; and that he on hearing the news, retired with the apostles to the defert of Bethfaida, it is probable that the converfation at the court of Galilee concerning Jefus, happened but a few days after the Baptift's death. This fuggefts a reafon for the inconfifteney of the tetrarch's discourses, and his perplexity on hearing of the fame of Jefus. The murder of the Baptift was recent. The ftings of confcience which that crime occafioned 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 confufion of his thoughts he followed the multitude, though a Sadducee, in fancying that John was risen from the dead; he dread punishment for his crime, and he defired to fee him, in expectation of accompluhing a reconciliation.

Ibid. It was faid of fome that John was rifen from the dead.] It may fem ftrange, that any perfon thould have afcribed Chrift's miracles to John rifen from the dead, who, during his life-time, performed no miracles, John x 41. Perhaps they imagined the power of working miracles was conferred on the Baptift to prove both his refurrection and his innocence, to clothe him with greater authority than formerly, and to render his perfon inviolable for the future.

Ver. 8. And of fome, that Elias, &c.] There is little difficulty in accounting for the opinion of thofe, who, upon Chrift's appearing in this part of the country, began to take notice of his miracles, and being ftruck with them, imagined that he was Elias, or fome of the prophets. For as they expected that Elias would actually defcend from heaven, and ufher in the Meffiah, (Matth. xvi. 14.) and that one of the prophets was to be raised from the dead for the fame end, they might fancy Elias was come, or that Some of the old prophets appeared upon the stage anew.