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 parts with the greater force and perspicuity." This definition is applicable to parables in their more general and extended sense. The method of conveying instruction by parables or moral fictions, sometimes in the form of similitude, allegories, fables, 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 migilt 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, in formation concerning grievances, oppressive acts of govern. ment, &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 fre. quently induced, by their unsuspecting replies, to acknow. ledge 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 inode 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. and the fables of Lockman, the Arabian Esop. In all these, human actions, speech, and intelligence, are transferred to brute and irrational animals. Though the former methods have been long, often, and suc cessfully 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. The inost 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 guided 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: 1 have taken some pains on this subject, and if I mistake not, I 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 Pharisa isin, with all its secular and spiritual influence, is represented under the notion of a piantation not planted by God, and which was shortly to be rooted up. 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 phenix, 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 phenix, in process of time, arises: others say that it dies in the nest, and a grub is formed out of the marrow 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 fa. thers, 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, because 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 un certain; 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, it becomes armed both against the similitude and the subject it was intended to illustrate or prove. 4. A fourth rule of si militude is, that the mind should gain real information, and useful knowledge from it. Let the similitude be ever so true, clear, and correct; yet if it convey no more information than was before known, it is useless; and the time is lost which 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 | |παραβολη, a parable, for the time then present; i, e. a thing 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 de sigu 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 тан in civil or religious life. In this sense we have already seen the Hebrew wordמשל mashal employed. In 1 Kings iv. 32. we are informed, that Solomon spoke 3000 of this kind of parables 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 proverbis משל mashal. Such we may conceive the following to be: As rebellious as Corah-as co vetous 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. apply, motives of conduct. As many preachers and public speakers delight in the use of similitudes, I thought it ne. cessary 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. FABLE is very nearly allied to similitude and parable, and has been applied exactly in the same way, to convey lessons of moral instruction by pleasing images and interesting dialogue. But fable, in its nature, differs widely from the others. Every subject of inanimate creation may be employed by similitude and parable; but the grand subjects in fable are borrowed from the animate and rational creation only. Of this sort, are the Heetopades, commonly called the Fables of Pilpay, written 6. As parables, proverbs, and useful maxims for the regulation 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 parables?" i, e. he delivers frivolous discourses, of no weight or importance. 7. It means a simple proverb or adage, where neither com. parison nor similitude was intended; such as that mentioned by our Lord, Luke iv. 23. "And he said, Ye will surely say unto me this proverb, την παραβολην ταυτην, this parable, Physician, heal thyself." In this, neither comparison nor likeness is intended. The same kind of a proverb is found, Luke vi. 39. "Can the blind lead the blind," &c. 8. It means a type, illustration, or representation. See Heb. ix. 9. where the first tabernacle is said to have been a figure, 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, such as Polybius and Xenophon; and by the best Greek Lex icographers, such as Hesychius and Suidas; with whom παραβόλος, signifies a daring, bold, rash person; and παρα βόλα, things extremely dangerous. In this sense the verb is evidently used, 2 Mac. xiv. 38. where it is said, that Razis, one of the Jewish elders, did "boldly jeopard (παραβεβλημενος) his body and life with all vehemency, for the religion of the Jews." I know no place in the Sacred Writings, in which it has this Dissertation on parables, CHAPTER XIV. fables, similitudes, &c. unless it be in Heb ri 19. where, speaking of the in- | phets and righteous men had desired to see and hear these anned sacrifice of Isaac, and his rescue, Abraham is said to Be mecared him from the most imminent death, εν παραβολη, woch we translate, is a figure. Now, if we may suppose that teach bere referred to, is not that metaphorical death im led in the deadness of Sarah's womb, and the superannuabic of Abraham, but the imminent death to which he was exposed when Abraham drew his knife to slay his son, Gen. 20. and was only prevented by the sudden and miracusarposition of God; then it is probable, that the word here has the above meaning, which, I must own, I think likely; the text may be read thus: "By faith Abraham, when he wasted, offered up Isaac: of whom it was said, In Isaac sul thy seed be called; accounting that God was able to raise map even from the dead, from whence he received hiın, A be being in the most imminent danger of losing signifies a very ancient and obscure prophecy, Psal. 4. I vil incline mine ear to a parable; I will open my dark saying upon the harp. Likewise in Psal. Ixxviii. I will won my owth in a parable: I will utter dark sayings of Probably this kind of dark, ancient, enigmatical prophes what is spoken of, Prov. 1. 6. To understand a profor parable) and the interpretation; the words of the wwe and their dark sayings. Now a proverb, in the comacceptation of that word, is neither dark, nor requires aparticular interpretation; it being a plain maxim, easy in of understood by the mass of the people, for whose instrucais is chiefly designed. But parable in this sense, evidently rers to the ancient prophecies, which were delivered concerning Christ and the nature of his kingdom. And to this very subject, the words are applied and quoted by the evangeist Matthew in the preceding chapter. (xiii. 35.) Having traced the word parable through its different meanings in the Sacred Writings, it may be now necessary to inare for what purpose our blessed Lord used that mode of spech so frequently: as many have supposed from his own ws, Matt. xiii. 11-13, that he addressed the people in pambies, merely that they might not understand. To you, said addressing his disciples, ilis given to know the mysteries of the kingdom of heaven, but to them it is not given: there. fore I speak to them in parables, &c. Now, to do justice to this passage, we must observe, that by mysteries here, we are to mderstand not only things concerning the scheme of salvahon which had not been as yet fully revealed; but also the 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. But it is not intimated that our Lord spoke to the Jews in parables, that they might not understand: the very reverse, I think, is plainly intended. It was to lead them by a familiar and appropriate mode of instruction, into the knowledge of God, and the interests of their souls. I speak to them, said he, in parables, i. e. natural representations of spiritual truths that they might be allured to inquire, and to find out the spirit which was hidden under the letter. Because, said he, seeing the miracles which I have wrought, they see not, i. e. the end for which I have wrought them. And hearing my doctrines, they hear not, so as to profit by what is spoken; neither do they understand, ουδε συνιούσι, they do not lay their hearts to it, so as to consider it with that deep attention which such momentous truths require. But that they might not continue in their ignorance, and die in their sins, he adds parable to parable, to make the whole science of salvation as plain and as intelligible as possible. Is not this obviously our Lord's meaning? Who that is not most miserably warped and begloomed by some Jewish exclusive system of salvation, can suppose that the wise, the holy, the benevolent Christ, would employ his time in speaking enigmatically to the people, on purpose that they might not understand what was spoken? Could the God of truth and sincerity act thus? If he had designed that they should continue in darkness, he might have saved his time and labour, and not spoken at all, which would have as effectually answered the same purpose, viz. that of leaving them in destructive ignorance, as his speaking in such a way as should render his meaning incomprehensible. On the whole I conclude, that the grand object of parabolical writing is not to conceal the truth, but to convey information to the hearts of the hearers, in the most concise, appropriate, impressive, and effectual manner. prophetic declarations concerning the future state of the Chris to which they were proposed. Maimonides, in his Morch Lan 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 earthIr 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 Lenseives, notwithstanding the means of it were all within Leir power: but, said he, "to YOU it is given:" because I have sppointed you, not only to be the first preachers of the Gospel to sinners, but also the persons who shall transmit accrests of all these things to posterity. The knowledge of mysteries, in the first instance, could be given only to ae; but when these faithfully wrote and published what they had heard and seen unto the world, then the science of saration being fully revealed, was addressed to all. From ver. 17. of the same chin pter we learn, that many pro arises, 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 circumstance was designed to apply to the subject, in reference 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 comprehends." 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 interpreta. tion. 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 injudi. cious modes of elucidation. See the notes at the beginning of this chapter. CHAPTER XIV. Herod having heard the fam of Christ, supposes him to be John the Baptist risen from the dead, 1, 2. A circumstantial aunt of the beheading of John the Baptist, 3-12. Five thousand men, besides women and children, fed with five loaves and we ashes, 13-21. take ship, and Jesus stays behind, and goes privately into a mountain to pray, A violent storm by which the lives of the disciples are endangered, 24. In their extremity, Jesus appears rsen walking upon the water, 25-27. Peter, at the command of his master, leaves the ship, and walks on the water to eet Christ, 28-31. They both enter the ship, and the storm ceases, 32, 33. They come into the land of Gennesaret, and be reais many diseased pele, 34-36. (A. M. 4031. A. D. 27. An. Olymp. CCL 3.) A Tthat time Herod the t tetrarch heard of the fame of. 2 And said unto his servants, This is John the Baptist; put him in prison for Herodias' sake, his brother Philip's wife. rosen from the dead; and therefore mighty wants to print for ew forth themselves in him. Jesus, 3 For Herod had laid hold on John, and bound him, and Mark & 14. Luke 9.7-b Or, are wrought by him. NOTES Verse 1. Heroet the tetrarch] This was Herod Ampas, the son of Herod the Great. See the notes on chap. 1. where an account is given of the Herod family. The tetrarch, properly signifies a person who rules over the th part of a country; but it is taken in a more general Bernard by the Jewish writers, meaning sometimes a governor ply, or a king; see ver. 9. The estates of Herod the Great , at his death, divided into four tetrarchies, but only frs three one was given by the Emperor Augustus to Arcamisas: the second to Herod Antipas, the person in the text; the third to Philip; all three, sons of Herod the Great. 2 This is John the Baptist) Ον εγω απεκεφαγισα, Whom 1 1. These words are added here by the Codex Bezæ, and several others, by the Saxon, and five copies of the Itala. See the power of conscience! He is miserable, because he is being continually under the dominion of self-accusa reproach, and remorse. No need for the Baptist now: emacie race performs the office of ten thousand accusers! But her. e Mark 6. 17. Luke 3. 19, 20.-d Lev. 18. 16 & 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 after 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 pu put away his daugh, ter, he prepared to make war on him; the two armies met, 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 birth-day was kept, the daughter of Herodias danced before them, and pleased Herod. 7 Whereupon he promised with an oath to give her whatso cver 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. Ch. 21. 26. Luke 90. 6-b Gr. in the midst. Ch. 10. 23. & 12. 15. Mark 6 32. Luke 9. 10. John 6. 1, 2. and that of Herod was cut to pieces by the Arabians; and this, Josephus says, was supposed to be a judgment of God on him for the murder of John the Baptist. See the account in Josephus, Antiq. lib. xviii. c. 7. 4. For John said unto him, It is not lawful for thee to have her.] Here is an instance of zeal, fidelity, and courage, highly worthy of imitation. Plainness, mildness, and modesty, are qualifications necessary to be observed when we reprove the great. The best service a subject can render his prince is, to lay before him, in the plainest but most respectful manner, what the law of God requires of him, and what it forbids. How unutterable must the punishment of those be, who are chaplains to princes, or great men, and who either flatter them in their vices, or wink at their sins! 5. He feared the multitude] Miserable prince! who fears more to offend his people, than to sin against his God, by shed ding innocent blood. When a man resists sin only by the help of human motives, he cannot long defend himself. 6. Herod's birth-day] Either the day in which he was born, or the day on which he began to reign; for both were termed birth-days. See 1 Sam. xiii. 1. and Hos. vii. 5. The kings of Persia were accustomed to reject no petition that was prefer. red to them during the entertainment. See Herodotus in Calliope, and Esther v. 3. The daughter-danced] This was Salome, mentioned be. fore. Danced-by a literal rendering of the saltarit of the Vulgate in my own MS. of the English Bible, the whole of this business seems to be treated with sovereign contempt; for thus says the translator, Shee leped in the myddle. 8. Give me here John Baptist's head in a charger.] The word charger formerly signified a large dish, bowl, or drinking cup; the Saxon has dirce, a dish, Tindall, a platter; any thing is better than charger, which never conveyed much meaning, and now conveys none. The evangelist says, she was instructed before by her mother, to ask the Baptist's head? What a most infernal mother, to give such instructions to her child! and what a promising daughter to receive them!What a present for a young lady! the bloody head of the murdered forerunner of Jesus! and what a gratification for an adulterous wife, and incestuous mother! The disturber of her illicit pleasures, and the troubler of her brother-husband's conscience, is no more! Short, however, was their glorying! See on ver. 3. 9. The king was sorry] He knew John to be a righteous man, and at first did many things gladly, which John told him it was his duty to perform: Mark vi. 20. Nevertheless for the oath's sake] The OATH'ς, ορκώς, -he had probably sworn again and again-one sin begets many. And them which sat with him at meat) Who were probably such as himself, and would have considered it a breach of honour if he had not fulfilled his sworn promise: he therefore commanded it to be given! 11. His head was given to the damsel: and she brought it to her mother.) There is no person so revengeful as a las civious woman when reproved and blamed. A preacher of the Gospel has most to fear from this quarter: the first of this profession lost his life for the sake of truth and chastity; and others, especially those who have any thing to do with men in power, who are profligates, may learn what they are to expect in return for a faithful discharge of their duty. 12. His disciples came and took up the BODY) The HEAD was in the possession of Herodias, who, it is probable, took a diabolic pleasure in viewing that speechless mouth, which had often been the cause of planting thorns in her criminal bed; and in offering indignities to that tongue from which she could no longer dread a reproof. Her character justifies every bad conjecture that can well be formed on this head: and St. Jerome positively says, that when she got it, she drew out the tongue, and thrust it through with her bodkin. On the whole we may observe, That the diversions of the world, feasting and dancing, are but too commonly the occasions of sin. After so fatal an example as this, can we doubt whether balls are not snares for souls; destructive of chastity, modesty, and sometimes even of humanity itself; and a pernicious invention to excite the most criminal passions? How many on such occasions have sacrificed their chastity, and then, to hide their shame, have stified the feelings of the human being and the parent, and by direct or indirect means, have put a period to the inno fed in the desert. 131 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. 14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick. 15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. 16 But Jesus said unto them, They need not depart; give ye them to eat. 17 And they say unto him, We have here but five loaves and two fishes. 18 He said, Bring them hither to me. 19 And he commanded the multitude to sit down on the grass, and t ok the five loaves and the two fishes, and looking up to d Ch 9.36. Mark 6. 34.-e Mark 6. 35. Luke 9. 12. John 6. 5.-f John 6. 8, 9 2 Kings 4. 43. cent offspring of their criminal connexions! Unhappy mo ther, who exposes her daughter to the same shipwreck herself has suffered, and inakes her own child the instrument of her lust and revenge! Behold here, ye professedly religious parents, the fruits of what was doubtless called in those times, elegant breeding and accomplished dancing! Fix your eyes on that vicious mother, that prostituted daughter, and especially on that murdered ambassador of God, and then send your children to genteel boarding-schools, to learn the accomplishment of DANCING! where the fear of God makes no part of the education. 13. When Jesus heurd of it, he departed thence] Had the blessed Jesus continued in that place, it is probable the hand of this impure female murderer would have been stretched out against him also: he withdrew, therefore, not through fear, but to teach his messengers rather to yield to the storm, than expose themselves to destruction, where, from circum stances, the case is evidently hopeless. The people-followed him on foot) πελη, or, by land, which is a common acceptation of the word in the best Greek writers. See many examples in Kypke. 14. Jesus was moved with compassion] Eσπλαγχνισθη, he was moved with tender compassion, so I think the word should in general be translated: see the note on chap. ix. 36. As a verb, it does not appear to have been used by any but ecclesiastical writers. It always intimates, that motion of the bowels, accompanied with extreme tenderness and concern, which is felt at the sight of the miseries of another. 15. Send the multitude away, that they may go and buy] The disciples of Christ are solicitous for the people's temporal as well as spiritual welfare: and he is not worthy to be called a minister of Christ, who does not endeavour to promote both, to the uttermost of his power. The preaching of Christ must have been accompanied with uncommon power to these people's souls, to have induced them to leave their homes, to follow him from village to village, for they could never hear enough; and to neglect to make use of any means for the support of their lives, so that they might still have the privilege of hearing him. When a soul is either well replenished with the bread of life, or hungry after it, the necessities of the body are, for the time, little regarded. 16. They need not depart] He that seeks first the kingdom of heaven, is sure to have every temporal requisite. When a man ensures the first, God always takes care to throw the other into the bargain. He who has an interest in Jesus, has in him an inexhaustible treasure of spiritual and temporal good. Though the means by which man may help his fellows, have failed, we are not to suppose that the bounty of God is exhausted. When we are about to give up all hope of further supply, the gracious word of Christ still holds good-They need not depart; give ye them to eat. Give ye them to eat] Should we say, Lord, how shall thy poor feeble ministering servants feed so many hungry souls as attend thy word? Begin at the command of Jesus-make the attempt-divide what you have and the bread of God shall be multiplied in your hands, and all shall eat and be satisfied. 17. We have here but five loaves and two fishes.] When we are deeply conscious of our own necessities, we shall be led to depend on Jesus with a firmer faith. God often permits his servants to be brought low, that they may have repeated opportunities of proving the kindness and mercy of their gracious Lord and Master. 18. Bring them hither to me.] No creature of God should be considered as good or safe without the blessing of God in it. If thou have but even a handful of meal and a few herbs, bring them to Christ by prayer and faith, and he will make them a sufficiency for thy body, and a sacrament to thy soul. Let the minister of the Gospel attend also to this-let him bring all his gifts and graces to his Maker-let him ever know that his word can be of no use, unless the blessing of Christ be in it. 19. And he took the five loares, &c.] This was the act of the father of a family among the Jews-his business it was to take the bread into his hands, and render thanks to God, before any of the family was permitted to taste of it. Looking up to heaven) To teach us to acknowledge God as the supreme Good, and fountain of all excellence. He blessed] The word God should. I think, be rather 2 The disciples at sta CHAPTER XVI. Le blessed and brake, and gave the loaves to his And the disciples to the multitude. And they did all eat, and were filled; band they took up sents that remained twelve baskets full. And they that had eaten were about five thousand men, bisons women and children. An-1 straightway Jesus constrained his disciples to get mossp. fand to go before him unto the other side, while wat the muititudes away, when he had sent the multitudes away, he went up navaantain apart, to pray: 'and when the evening was tsce. De was there alone. de But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. And in the fourth watch of the night Jesus went unto walking on the sea. And when the disciples saw him walking on the sea, they wrytombird, saying. It is a spirit; and they cried out for fear. Be stroghtway Jesus spake unto them, saying, Be of good cheer; it is 1; be not afraid. 7.1. L.k. 917. Ch. 8. 18.-d Mk. 6. 46-0 John in a storm. 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, where fore 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 h thou art the Son of God. 341 And when they were gone over, they came into th land of Gennesaret. 35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; 36 And besought him that they might only touch the hem John 6. John 1. 49. & 6.69. 11. 27. Acts 8. 37. Rom. 1.4.-i Mark 6. 53.-k Mark 6.56. seru bers than the word them, because it does not appear that was the leaves which Christ blessed, but that God who betyded them and this indeed was the Jewish custom, Boss the food, but the God who gave it. However, there parture of his disciples, which he did not wish them to hear. Unto the other side] Towards Capernaum, ver. 34. Joha vi. 16, 17. or Bethsaida, see on Mark vi. 45. 23. He went up into a mountain apart, to pray] He whom God has employed in a work of mercy, had need to return, by prayer, as speedily, to his Maker, as he can, lest he should be tempted to value himself on account of that in which he has cers who believe the loaves are meant, and that he Nessed them in order to multiply them. The Jewish form of bessing, or what we term grace, before and after meat, was as follows: BEFORE MEAT-ברוך אתה אלהינו מלך העילס no merit for the good that is done upon earth, the Lord doth המתא הם כי הארלי Baru allah Elohin oo melec haôlam, hamate lechem min haarets: Biessed art thou, our God, king of the universe, who bringest bread out of the earth! AFTER A:ברוך אלהינו מלך העולם בורא פרי הגפ Baruc Elohinoo were baclans boré peri hagephen; Blessed be our God, the long of the sucerse, the creator of the fruit of the vine! ded brake) We read often in the Scripture of breaking bread never of cutting it: because the Jews made their bread broad and thin like cakes, and to divide such, being very brine there was no need of a knife. They did all eat, and were filled] Little or much is the ame in the hands of Jesus Christ. Here was an incontesta be a racle-Are thousand men, besides women and children, fel with fire cakes and two fishes! here must have been a manifest creation of substance the parts of the bread were het dilated to make them appear large, nor was there any dehamon in the eating-for they allate and were all filled. Here tan is one miracle of our Lord attested by at least five thou sand persoas! But did not this creation of bread prove the anicatted power of Jesus? Undoubtedly; and nothing less than ternal power and Godhead could have effected it. They look up-twelve baskets) It was customary for many of the Jews to carry a basket with them at all times: and Mr. Wakefirii's conjecture here is very reasonable:-"By the ver here particularized, it should seem, that each apostle lednia own bread basket." Some think that the Jews car Pes baskets in commemoration of their Egyptian bondage, when they were accustomed to carry the clay and stubble to mase the bricks, in a basket that was hung about their necks. Ta seems to be what Sidonius Apollinaris refers to in the 되ng words, Epist vii. 6. Ordinis res est, ut, (dum in arrica tersamur Egyplo) Pharao incedat cum diadeThe Israelita cam COPHIYO. These words of Alcimus Avitus, b. ver. 30, are to the same effect: humeTOS, Servitii longo plebem, Oppressos cophinis attritaque collo. appears that a basket about ze neck, and a bunch of hay, were the general characteristics of this long enslaved and oppred people, in the different counting where the op jearned. Jarenal also mentions the basket and the hay : Ca dedit sile locum, cophino fe noque relicto, Arcam Judaa tremens mere dicat in aurem. A psy Jewess whispers in your ear it alone. Some make this part of our Lord's conduct emblematic of the spirit and practice of prayer: and observe, that the proper dispositions and circumstances for praying well, are: 1. Retirement from the world. 2. Elevation of the heart to God. 3. Solitude. 4. The silence and quiet of the night. It is certain that in this also Christ has left us an example, that we should follow his steps. Retirement from the world is often a means of animating, supporting, and spiritualizing prayer. Other society should be shutout, when a soul comes to converse with God. 24. Tossed with waves] Grievously agitated. This is the proper meaning of the word βασανιζόμενον : but one MS. reads βαπτιζομενον, plunged under the waves, frequently covered with them: the waves often breaking over the vessel. 25. The fourth watch] Anciently the Jews divided the night into three watches, consisting of four hours each. The first watch is mentioned, Lam. ii. 19. the second, Judges vii. 19. and the third, Exod. xiv. 24. but a fourth watch is not mentioned in any part of the Old Testament. This division the Romans had introduced into Judea, as also the custom of dividing the day into twelve hours; see John xi. 9. The first watch began at six o'clock in the evening, and continued till nine; the second began at nine, and continued till twelve. The third began at twelve, and continued till three next morning, and the fourth began at three, and continued till siz was therefore between the hours of three and siz in the morn ing, that Jesus made this appearance to his disciples. Walking on the sea] Thus suspending the laws of gravitation, was a proper manifestation of unlimited power. Jesus godhead in this one miracle we may discover for Though at a distance from his disciples, he knew their distress. 2. He found them out on the lake, and probably in the midst of darkness. 3. He walked upon the water. Job, speaking of those things whereby the Omnipotence of God was demonstrated, says particularly, chap. ix. 8. He walketh upon this by his own power; therefore Jesus showed forth his the waves of the sea; intimating that this was impossible to any thing but Omnipotence. 26. It is a spirit] That the spirits of the dead might, and did appear, was a doctrine held by the greatest and holiest men that ever existed: and a doctrine which the cavillers, freethinkers, and bound-thinkers, of different ages, have never Sat. vi. 542. been able to disprove. 27. It is I; be not afraid.] Nothing but this voice of Christ could, in such circumstances, have given courage and com rods a basket, and old has her bed, the stros, and telling fortunes, gains her bread. Dryden. fort to his disciples: those who are grievously tossed with dif And again, Sat. iii. 13. sacri fontis nemus, et delubra locantur Inis, quosum, cophinus, Sænumque supeller. the once hallowed fountain, grove, and fane, Aet to Jews, a wretched wandering train, wealth is but a basket stuffed with hay. Gifford. Temple reason why the Jews carried baskets with them be this:-When they went into Gentile countries, arred their own provision with them, as they were afraid polluted, by partaking of the meat of heathens. obliged them probably to carry hay with them to sleep at is to this in all likelihood, that Juvenal alludes. are thousand were fed, twelve times as much, at least, as the whole multitude at first sat down to! See Jconstrained his disciples to get into a ship.] Ley were afraid to return into the jurisdiction of Ford, or, they were unwilling to embark without their Lord Protector; and would not enter their boat till Christ had wasanded them to embark. From this verse it appears that awesome advices to the multitudes after the de ficulties and temptations, require a similar manifestation of his power and goodness. When he proclaims himself in the soul, all sorrow, and fear, and sin, are at an end. 28. Bid me come unto thee on the water] A weak faith is always wishing for signs and miracles. To take Christ at his word, argues not only the perfection of faith, but also the highest exercise of sound reason; He is to be credited on his own word, because he is the TRUTH, and therefore can neither lie nor deceive. 29. Peter-walked on the water] However impossible the thing commanded by Christ may appear, it is certain he will give power faith; but we must take care never to put Christ's power to the proof for the gratification of a vain curiosity; or even for the strengthening of our faith, when the ordinary means for doing that are within our reach. to accomplish it, to those who receive his word by 30. When he saw the wind boisterous, he was afraid] It was by faith in the power of Christ he was upheld; when that faith failed, by which the laws of gravitation were suspended, no wonder that those laws returned to their wonted action, and that he began to sink. It was not the v.o Tradition concerning ST. MATTHEW. lence of the winds, nor the raging of the waves, which endangered his life; but his littleness of faith. 31. Jesus stretched forth his hand) Every moment we stand in need of Christ-while we stand, we are upheld by his power only; and when we are falling or have fallen, we can be saved only by his mercy. Let us always take care that we do not consider so much the danger to which we are exposed, as the power of Christ by which we are to be upheld; and then our mountain is likely to stand strong. 32. The wind ceased) Jesus is the Prince of Peace, and all is peace and calm where he condescends to enter and abide. 33. Thou art the son of God.] It is probable that these words were spoken either by the sailors or passengers, and not by the disciples. Critics have remarked, that when this phrase is used to denominate the MESSIAH, both the articles are used, ὁ υιος του Θεου, and that the words without the articles mean, in the common Jewish phrase, a divine person. It would have been a strange thing indeed, if the disciples, after all the miracles they had seen Jesus work-after their having left all to follow him, &c. were only now persuaded that he was the promised Messiah. That they had not as yet clear conceptions concerning his kingdom, is evident enough: but that they had any doubts concerning his being the promised Messiah, is far from being clear. 34. The land of Gennesaret] It was from this country washing of hands. that the sea or lake of Gennesaret had its name. In this dis 35. The men of that place had knowledge of him] i. e. they knew him again. They had already seen his miracles; and now they collect all the diseased people they can find, that he may have the same opportunity of showing forth his marvellous power, and they of being the instruments of relieving their friends and neighbours. They brought unto him all that were diseased] And Jesus received and healed every man and woman of them. And is Let a man not the soul, in the sight of God, of more value than the body 1 and will he withhold his healing power from the former, and grant it so freely to the latter? this cannot be. come himself to Jesus, and he shall be saved; and afterward let him recommend this Christ to the whole circle of his acquaintance, and they, if they come, shall also find mercy. 36. That they might only touch the hem of his garment] What mighty influence must the grace and spirit of Christ have in the soul, when even the border or hem of his garment produced such wonders in the bodies of those who touched it! Here is a man who has turned from sin to God through Christ, and the healing hand of Jesus is laid upon him. Then, no wonder that he knows and feels his sins forgiven, his soul purified, and his heart filled with the fulness of his Maker. Lord, increase our faith! and we shall see greater manifestations of thy power and glory! Amen. CHAPTER XV. The Pharisees accuse the disciples of eating with unwashed hands, 1, 2. Our Lord answers, and convicts them of gross hypocrisy, 3-9. Teaches the people and the disciples what it is that renders men unclean, 10-20. Heals the daughter of a Canaanitish woman, 21-28. Heals many diseased people on a mountain in Galilee, 29-31. With seven loaves, and a few little fishes, he feeds 4,000 men, besides women and children, 32-38. Having dismissed the multitudes he comes to the coast of Magdala, 39. (A. M. 4032. A. D. 28. An. Olymp. CĆI. 4.] THE NE came to Jesus scribes and Pharisees, which were of Jerusalem, saying, 2 Why do thy disciples transgress the tradition of the el- a Mk. 7. 1-b Mk. 7. 5.-c Col. 2. 8.-d Ex. 20.12. Lev. 19.3. Deu. 5. 16. Prov. 23. 22. Eph. 6.2. 4 For God commanded, saying, Honour thy father and mother: and He that curseth father or mother, let him die the death. 5 But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; 6 And honour not his father or his mother, he shall be free. e Exod. 21. 17. Lev. 20. 9. Deu. 27. 16. Prov. 30. 20. & 30. 17.- Mark 7. 11, 12, Prov. 20. 25. Ch. 23. 16, 19. NOTES.-Verse 1. The scribes and Pharisees of Jerusa and the Babylonish Talmud about the beginning of the sixth lem] Our Lord was now in Galilee, chap. xiv. 34. 2. Elders] Rulers and magistrates among the Jews. For they wash not their hands] What frivolous nonsense! These Pharisees had nothing which their malice could fasten on in the conduct or doctrine of our blessed Lord and his disciples, and therefore they must dispute about washing of hands! All sorts of Pharisees are troublesome people in reli. gious society; and the reason is, they take more pleasure in blaming others, than in amending themselves. The tradition of the elders) The word παραδοσις, tradition, has occupied a most distinguished place, both in the Jewish and Christian church. Man is ever fond of mending the work of his Maker; and hence he has been led to put his finishing hand even to Divine revelation! This supplementary matter has been called παραδοσις, from παραδίδομαι, to de. liver from hand to hand; to transmit and hence the Latin term tradition from trado, to deliver, especially from one to another-to hand down. Among the JewS, TRADITION Sig. nifies what is also called the oral law, which they distinguish from the written law; this last contains the Mosaic precepts as found in the Pentateuch; the former the traditions of the elders, i. e. traditions or doctrines, that had been successively handed down from Moses through every generation, but not committed to writing. The Jews feign that when God gave Moses the written law, he gave him also the oral law, which is the interpretation of the former. This law, Moses at first delivered to Aaron; then to his sons Eleazar and Ithamar-and after these to the seventy-two Elders, who were six of the most eminent men chosen out of each of the twelve tribes. These seventy-two, with Moses and Aaron, delivered it again to all the heads of the people; and afterward to the congregation at large. They say also that before Moses died, he delivered this oral law, or system of traditions, to JOSHUA, and Joshua to the ELDERS, which succeeded him -THEY to the Prophets, and the PROPHETS to each other, till it came to JEREMIAH, who delivered it to BARUCH his scribe, who repeated it to EZRA, who delivered it to the men of the great synagogue, the last of whom was SIMON the just. By Simon the just it was delivered to ANTIGONUS of Socho; by him to JOSE, the son of Jochanan; by him to Joss', the son of Joezer; by him to NATHAN the Arbelite, and Joshua the son of Perachiah, and by them to JUDAH the son of Tabbai, and Simeon the son of Shatah; and by them to SHEMALAH and ABTALION; and by them to HILLEL; and by Hillel to SIMEON his son, the same who took Christ in his arms when brought to the temple to be presented to the Lord: by SIMEON it was delivered to GAMALIEL his son, the preceptor of St. Paul, who delivered it to SIMEON his son, and he to Rab. JUDAH HAKHODESH, his son, who compiled and digested it into the book which is called the MISHNA; to explain which the two Talmuds, called the Jerusalem and Babylonish Talmuds, were compiled, which are also called the Gemara or complement, because by these the oral law, or Mishneh, is fully explained. The Jerusalem Talmud was completed about A. D. 300; 74 century. This Talmud was printed at Amsterdam in 12 vols. folio. These contain the whole of the traditions of the Elders, and have so explained, or rather frittered away the words of God, that our Lord might well say, ye have made the word of God of no effect by your traditions. In what estimation these are held by the Jews, the following examples will prove: "The words of the scribes are lovely beyond the words of the law: for the words of the law are weighty and light, but the words of the scribes are all weighty." Hierus Berac. fol. 3. "He that shall say, there are no Phylacteries, though he thus transgress the words of the law, he is not guilty; but he that shall say, There are five Totaphot, thus adding to the words of the scribes, he is guilty." "A prophet and an elder, to what are they likened? To a king sending two of his servants into a province; of one he writes thus: unless he show you my seal believe him not: for thus it is written of the prophet, He shall show thee a sign; but of the elders thus: According to the law which they shall teach thee, for I will confirm their words." - See Prideaux. Con. vol. 2. p. 465, and Lightfoot's Hor. Talmud. They wash not their hands] On washing of hands before and after meat, the Jews laid great stress-they considered eating with unwashed hands to be no ordinary crime; and, therefore, to induce men to do it, they feigned that an evil spirit, called Shihta שיבתwho sits on the hands by night, has a right to sit on the food of him who eats without washing his hands, and make it hurtful to him! They consider the person who undervalues this rite to be no better than a heathen, and consequently excommunicate him. See many examples of this doctrine in Schoettgen and Lightfoot. 3. Why do ye-transgress the commandment] Ye accuse my disciples of transgressing the traditions of the elders-1 accuse you of transgressing the commands of God, and that too in favour of your own tradition; thus preferring the inventions of men to the positive precepts of God. Pretenders to zeal often prefer superstitious usages to the Divine law, and human inventions to the positive duties of Christianity. 4. Honour thy father and mother] This word was taken in great latitude of meaning among the Jews: it not only meant respect and submission, but also to take care of a person, to nourish and support him, to enrich. See Num. xxii. 17. Judg. xiii. 17. 1 Tim. v. 17. And that this was the sense of the law, as it respected parents, see Deut. xxvii. 16. and see the note on Exod. xx. 12. 5. It is a gift( קרבןkorban, Mark vii. 11. an offering of ap proach; something consecrated to the service of God in the temple, by which a man had the privilege of approaching his Maker. This conduct was similar to the custom of certain persons who bequeath the inheritance of their children to churches or religions uses; either through terror of conscience, thus striving to purchase the kingdom of glory; or through the persuasions of interested hireling priests. It was in this way that, in the days of popish influence, the principal lands in the nation had fallen into the hands of the church. In these whe |