Explanation of the

parable of the tares, &t

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 d things that offend, and them which do iniquity;

42 And shall cast them into a furnace of fire: 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 hathears 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. c Ch. 18. 17. 2 Per. 2. 1, 2.-d Or, scandals, -e Ch. 3.12. Rev. 19. 20. & 21. 1. 10. -f Ch.8.12. V.50.

2. A vigilant enemy. While men sleep, he watches, ver. 25. 3. A hidden or secret enemy. After having sown his seed, he disappears, ver. 25. Did he appear as himself, few would receive solicitations to sin; but he is seldom discovered in evil thoughts, unholy desires, flattering discourses, bad books,

&c.

II. Why was evil permitted to enter into the world? 1. There are doubtless sufficient 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

in a field; the which when a man hath found, he hideth, 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 lone 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 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.

g Daniel 12. 3. Wiad. 3. 7. 1 Cor. 15. 42, 43, 59.-h Ver. 9.-i Phil. 3. 7, 8-k Isa. 55.1. Rev. 3. 19.-1 Prov. 2. 4. & 3. 14, 15. & 8.16, 19.-m Ch. 22. 10.

vine 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 ly, 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 claims. 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. Ob serve 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 sowing, 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, God 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 συντέλεια του αιώνος, 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.

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."

ven, the salvation provided by the Gospel is like a treasure -something of inestimable worth-hidden in a field; it is a rich mine, the veins of which run in all directions in the Sa cred Scriptures; therefore the field must be dug up, the re cords of salvation diligently and carefully turned over, and searched. Which, when a man hath found-when a sinner 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 world. 2. Search for it in the Scriptures, till we fully understand 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: "Jo seph 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.

The meaning of this parable is the same with the other; and both were spoken to impress more forcibly 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 treasures, 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 Σαγηνη, which the Latins translate verriculum, a sweep-net, Quod in aquam jacitur ad pisces comprehenden dos; imprimis, cujus usus est extrahendis iis à fundo. MARTINIUS. 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 profession 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 to them in the preaching of the Gospel.

tors' opinion:-and kept secret or concealed, will apply better to the subject of his discovery, till he made the purchase, than hideth, for which there could be no occasion, when the pot was already hidden, and the place known only to himself. Our Lord's meaning seems to be this: The kingdom of hea

By drawing to shore, may be represented the consumma

be made between those who served God, and those who served him not: for many shall doubtless be found who shall bear the name without the nature of Christ. By picking met the good, and throwing away the bad, ver. 48. is meant that 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.

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,

54d And when he was come into his own country, he taught Cab Ver. -c Cant. 7. 13.-J. Ch. 2. 23. Mark 6. 1. Luke 4. 16, 33Mark 6 3. Luke 3.23. John 6. 12.

fessors, casting the former into hell, and bringing the latter to heaven.

Instead of τα καλα, the good, the Cod. Bezæ, and five copies of the old antchieronimian, or Itala version, read τα καλλιστα, the best, the very beat:-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 re fers, 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.

50. Into the furnace of fire] See the note on chap. viii.

Ver. 12

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.

62. Every scribe] Minister of Christ-who is instructed bright of God: in the kingdom of heaven--in the mysteries of the Gospel of Christ; out of his treasury-his granary, or store house, things new and old-a Jewish phrase for great plenty, A 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 haman learning, (though of this he should acquire as much as he can :) but his knowledge consists in being well instructof 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 not like a miser, keep these things to himself to please his fancy: nor like a merchant, traffic with them, to enrich him self, but like a bountiful father or householder, distribute When with a liberal though judicious hand, for the comfort and support of the whole heavenly family.

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 same 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 poal, and the produce of the present year, may also refer to the old and new covenants a proper knowledge of the Old Testament Scriptures, and of the doctrines of Christ as contuned in the Neic. No man can properly understand the Old Testament but through the medium of the New, nor can the Near be so forcibly or successfally applied to the conscience of a sinner, as through the medium of the Old. The law is still a school-master to lead men to Christ-by it is the know

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 1 is not his mother called Mary? and this 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 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.

Chap. 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 thein 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, εσκανδαλίζοντο εν αυτω, making the meanness of his family the reason why they would not receive him as a prophet, though they were astonished at his wisdom, and at his mira. cles, 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 serrant, 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 country, 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.] Δυναμεις, 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 נפלאות אל niphlethel, the miraculous works of God, by δυναμιν κύρια.

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.

As parables occupy so distinguished a place in the Old and New Testaments, especially in the latter, and as the most important information relative to the nature of God, the economy of heaven, the state of separate spirits, the punishment of the wicked, the beatification of the godly, and the doctrines of sal

where it ends, the Gospel begins, as by the Gospel alone is suiration from sin. See the whole of the comment on the Pentateuch.

54 And when he was come into his own country) Probably Nazareth, where his parents lived, and where he had conti nued till his thirtieth year, though it appears he had a lodging in 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 has miracles until now. It is a melancholy truth, that those www should know Christ best, are often the most ignorant of himerif, the doctrines of his word, and the operations of his Spirit

56. Is not this the carpenter's son ?) Seven copies of the old Dala have, Is not this the son of JOSEPH the carpenter? But it is likely our Lord, during the thirty years of his abode at Nazareth, wrought at the same trade with Joseph: and per taps this is what is intended, Luke ii. 51. He went down with them, (his parents) to Nazareth, and was SUBJECT unto them. 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 araong their neighbours, except for their piety.

ter of the utmost importance, fully to understand their nature and their use.

The word parable we have from the Greek Παραβολη, which comes either from παρα, near, and βαλλω, I cast, or put, or παραβαλλειν, το compare, properly different things together, 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 משל mashal, from mashal govern or rule, either because the parabolic 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 go. rernment 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, espo 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,

fables, similitudes, &-c.

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, 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.

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 inind 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 sup posed 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 fathers, 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, 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 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.

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

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 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.

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 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 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 parable 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 mazim, or wise sentence, to direct and govern a man in civil or religious life. In this sense we have already seen the Hebrew wordmashal 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 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.

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 comparison 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, παραβολη, 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, 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 παραβολα, 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,

fables, similitudes, &c.

tended sacrifice of Isaac, and his rescue, Abrahain is said to have rescued him from the most imminent death, εν παραβολη, 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 superannuathon of Abrahain, but the imminent death to which he was exposed when Abraham drew his knife to slay his son, Gen. xxi 10. and was only prevented by the sudden and miraculous interposition of God; then it is probable, that the word here has the above incaning, which, I must own, I think likely; if so, the text may be read thus: "By faith Abraham, when he was tried, offered up Isaac of whom it was said, In Isaac shall thy seed be called; accounting that God was able to raise him up even from the dead, from whence he received him, εν παραβολη, he being in the most imminent danger of losing his life."

10. It signifies a very ancient and obscure prophecy, Psal. xlix 4. Iscill incline mine ear to a parable; I will open my dark saying upon the harp. Likewise in Psal. Ixxviii. I will open my mouth in a parable: I will utter dark sayings of old. Probably this kind of dark, ancient, enigmatical prophe cy, is what is spoken of, Prov. i. 6. To understand a pro verb (or parable) and the interpretation, the words of the wise and their dark sayings. Now a proverb, in the common acceptation of that word, is neither dark, nor requires any particular interpretation; it being a plain maxim, easy to be understood by the mass of the people, for whose instruction it is chiefly designed. But parable in this sense, evidently refers 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 evangeList 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 inquire for what purpose our blessed Lord used that mode of speech so frequently: as many have supposed from his own words, Matt xiii. 11-13, that he addressed the people in parables, merely that they might not understand. To you, said he, 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 salva tion 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

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, oυδε 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.

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 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 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 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.

prirodanther

4 For John said unto him, d It is not lawful for thee to have her.

e Mark 6. 17. Luke 3. 19, 90.-d Lev. 18. 18 6 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 nad a permanent resurrection in his guilty conscience.

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 whatsoever 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. 21.25. Luke 20.6.-b Gr. in the midst. Ch. 10. 83. & 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 judginent 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 forhids, 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 hituself.

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 preferred to them during the entertainment. See Herodotus in Calliope, and Esther v. 3.

The daughter-danced] This was Salome, mentioned before. 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 Raptist'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; anv 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 thein!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-hus band'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, όρκος, -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 stifled 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.

13 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 dwas 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 took the five loaves and the two fishes, and looking up to

d. Ch. 9.96. Mark 6.4-e Mark 6 36. 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 her self 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 espe cially 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 band 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 circumstances, the case is evidently hopeless.

The people followed him on foot) πεξη, 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) Εσπλαγχνίσθη, 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 sousl 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 o요 Christ be in it.

19. And he took the five loaves, &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, be fore any of the family was permitted to taste of it.

Looking up to heaven] To teach us to acknowledge GoDa the supreme Good, and fountain of all excellence.

He blessed) The word God should. I think, be rather-in