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IF THOU SEEKEST HER AS SILVER, AND SEARCHEST FOR HER AS FOR HID TREASURES; THEN SHALT

44

45

MATT. xiii. 44-.6.

Again, the kingdom of heaven is like unto-treasure

hid in a field; the-which when-a-man-hath-found, he-
hideth, and for joy thereof goeth and selleth all that he-
hath, and buyeth that field.

Again, the kingdom of heaven is like unto-a-merchant 46 man, seeking goodly pearls: who, when-he-had-found one pearl of-great-price, went and-sold all that he-had, and bought it.

SCRIPTURE ILLUSTRATIONS.

44. treasure-If thou seekest her as silver,' &c., Pr. ii. 4,5-(see the border)- We have this treasure in earthen vessels,' &c., 2 Co. iv. 7-see again, Rom. ix. 23- The LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure,' Ps. cxxxv. 4-see also Ex. xix. 5, Now therefore, if ye will obey, my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine.'

hid-Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding,' Is. xl. 27, .8, p. (97).

selleth all that he hath, &c.-3, 'I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. 4, Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life,' Is. xliii. 3, 4, p. (27)- Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich,' 2 Co. viii. 9-yea, he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works,' Tit. ii. 14-Ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's,' 1 Co. vi. 20 and the Redeemer hath said, 'Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple,' Lu. xiv. 33, § 67.

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and buyeth that field-see the purchase of the field in Anathoth, by Jeremiah, ch. xxxii. 1-25, p. (67), in the midst of most expressive predictions respect

ing the redemption of Israel, ch. xxx., p. (60), xxxi, p. (39), xxxii. 26-xxxiii., pp. (67), (73)—the redemption of the purchased possession, unto the praise of his glory,' Eph. i. 14. 45. seeking goodly pearls- Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding,' Pr. iv. 7, p. (42) Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me findeth life, and shall obtain favour of the LORD,' Pr. viii. 34, .5, p. (51) And the twelve gates were twelve pearls; every several gate was of one pearl,' Rev. xxi. 21- One thing have I desired of the LORD, that will I seek after,' &c.; Teach me thy way, O LORD,' Ps. xxvii. 4, 11.

46. one pearl of great price-see the inestimable value of heavenly wisdom, Job xxviii. 12-7, p. (101)No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies,' ver. 18- The fear of the Lord, that is wisdom,' ver. 28-' and the knowledge of the holy is understanding,' Pr. ix. 10see also iii. 14, .5; vifi. 10, .1, .9, p. (51)-It was at a great price that salvation was procured for us by Christ-18, 'ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19, but with the precious blood of Christ,' 1 Pe. i. 18, .9-and if we are not willing to part with all, yea, with life itself, for the sake of Christ, we cannot be his disciples, Lu. xiv. 26, § 67-must count the cost, 28-33, § ib.

went and sold all-The rich young man hesitated when this was required of him, Mt. xix. 21, .2, § 75Paul did not regret having made this exchange: But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord,' &c., Ph. iii. 7, 8.

NOTES.

44. The kingdom of heaven is like unto treasure hid in a field. Meaning such valuables as, in the insecure state of society in ancient times (from war and political trouble), men were accustomed to bury in the earth. See Greswell, Vol. II. p. 216. The Jewish law adjudged all treasure found on land to be the right of the then proprietor of the ground.

[Our Lord's meaning is by some supposed to be this: 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 sacred Scriptures; therefore, the field must be dug up; i.e., the records of salvation must be diligently and carefully searched. Which when a man hath found-when a sinner is convinced that the promise of life is to him, he keeps secret; i.e., ponders the matter deeply in his heart; he examines the preciousness of the treasure, and counts the costs of purchase; for joy thereof-finding that this salvation is just what his needy soul requires, and what will make him presently and eternally happy; went and sold all that he had renounces all his síns, abandons his evil companions, and relinquishes all hope of salvation, through his own righteousness; and pur

chased 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 rai-
ment, &c.; in a word, pardon and purity, which he
receives from God for the sake of Jesus Christ. No-
thing indeed can be given as the price of this salva-
tion, yet much must be given up for the sake of it.
This is implied by purchasing the field.]
45. A merchant-man. Such as those in the East,
who travel about buying or exchanging jewels, pearls,
or other valuables; a custom illustrated by the cita-
tions in Wets., which, with Mr. Greswell's matter,
well illustrate the natural history, locality, use, and
value of pearls in ancient times. They were, beyond
all others, costly. The most valuable pearls were
supposed to be those which came from the Red Sea,
or from India.-See ver. 46, infra.

46. One pearl of great price. The two largest pearls ever known, according to Pliny, were both in possession of Cleopatra, queen of Egypt, and worn by her as ornaments. Each of these was valued at 10,000,000 of sesterces, about 80,0001. One she dissolved, and drank off, at a supper which she gave to PRACTICAL REFLECTIONS.

[44 ver. The true treasure is now hid from the carnal eye, but it does not the less certainly exist, and it is not the less sure to all who are now willing to be made heirs of God and joint heirs with Christ.]

Jesus for our sakes became poor, that we through his poverty might be rich. For the joy that was set before him, He endured the cross, despising the shame.' He fully paid the redemption price, from henceforth expecting till all things be put under his feet.' Then

those who have been willing to forsake all for Him, shall with Him inherit all things.

[45, .6 ver. Christ loved the church, and gave himself for it;... that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing,' Eph. v. 25-7. Let her not withhold anything from Him who alone can make meet for that city, the twelve gates of which are twelve pearls; and every several gate is of one pearl.]

GIVE EAR, O LORD, UNTO MY PRAYER.-Psalm lxxxvi. 6.

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THOU UNDERSTAND THE FEAR OF THE LORD, AND FIND THE KNOWLEDGE OF GOD.-Proverbs ii. 4, 5.

HE THAT WORKETH DECEIT SHALL NOT DWELL WITHIN MY HOUSE: ETC.-Psalm ci. 7.

MATT. xiii. 47-52.

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 satdown, and-gathered the good into vessels, but cast the 49 bad away etw. So shall-it-be at the end of-the world alwvos: the angels shall-come-forth, and sever apoptoval 50 the wicked from among ex uerov the just, and shall-cast them into the furnace of fire: there shall-be wailing and gnashing of teeth.

51 Jesus saith unto-them, Have-ye-understood all these-
52 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
an-householder, which bringeth-forth out-of his treasure
things new and old. [Ver. 53, xxxiv. p. 264.]

(G. 19.) The relations of Jesus make a second attempt to see him: he returns the same answer as before.-[For ver. 18, see p. 259.]

19

LUKE viii. 19-21.

Then came to him his mother and his brethren, and could not come-at ovvTuXEL him 20 for the press. And it-was-told him by certain which-said, Thy mother and thy brethren 21 stand without, desiring to-see thee. And he answered and-said unto them, My mother and my brethren are these which hear the word of God, and do it. [Ver. 22,1xxxiv. p. 265.]

SCRIPTURE ILLUSTRATIONS.

47. like unto a net-I will make you fishers of men,' Mt. iv. 19 [Mk. i. 17], § 16, p. 108.

cast into the sea-The gospel has been chiefly preached in a north-westerly direction, and in maritime countries-see on Mt. xiii. 4, § 32, p. 243. gathered of every kind—so at the marriage supper, ch. xxii. 10, § 84, which see.

49. angels shall come forth-see ver. 41, p. 260. sever the wicked from among the just-the same truth is presented, ver. 30, p. 247-see on Mt. xxv. § 86.

50. wailing and gnashing of teeth see on ver. 42, p. 260.

51. Have ye understood-One of the very first lessons taught in the first of the parables is, that we must understand the word, if we would retain it, and be profited by it-see ver. 19, p. 254.

52. new and old- Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them,' Is. xlii. 9, p. (16)-this, what the gods of the heathen could not do, xli. 21-3, p. (41), is what the Spirit of truth was to do, Jno. xvi. 13, § 87.

NOTES.

M. Antony; the other was brought to Rome by Augustus, and was divided into two, which were attached as pendants to the ears of the statue of Venus in the Pantheon. Julius Cæsar presented Servilia, the mother of Brutus, with a pearl worth 6,000.000 sesterces, 48,000. Augustus dedicated at one time in the treasury of Jupiter Capitolinus, jewels and pearls to the value of 50,000,000 of sesterces, 400,000l.'-Greswell on the Parables, Vol. II. pp. 226, ..7.

47. A net. cayvg. Something like our draw.net, which, when sunk, and dragged to the shore, sweeps, as it were, the bottom, and was therefore called verriculum. It was, however, not like an ordinary drawnet, being far larger, and intended to take not part of the fish of a pool or stream, but the whole, of every kind, size, and quality. It was formed of cane, osiers, and in wattled work. 48. The bad. carpa. The refuse.' The truth here taught is, that though by the ministration of Christ's servants a visible mixed church only is formed, this will not remain its permanent character: in eternity the separation will be complete and final.

The

[This parable will appear peculiarly interesting and proper, if we consider that it was spoken to fishermen who had been called from their employments, with a promise that they should catch men, Mt. iv. 19, § 16.] [52. Therefore every scribe-new and old. force of the particle THEREFORE seems to be this; Since you understand these things; I therefore add, that it is your duty, as teachers, to be abundantly furnished with divine knowledge, and to improve it more and more, and that in order that ye may commu

nicate the same to others. The word Scribe is here transferred from the Jewish church and religion to the Christian. There are many such like instances in Scripture. See ADDENDA, § 25, p. 199, ‘Scribes.” Instructed unto the kingdom of heaven.-See Mk. iv. 11, p. 253.

His treasure, i. e., his storehouses.

Things new and old, i. e., new and old wines, fruits, and other provisions, some of this year, and some of the last, &c. So the Christian scribe, or teacher, must entertain his spiritual guests with great variety and abundance, from the Old Testament and from the New, &c.; both what he has long laid up, and what he has recently provided.

[Lu. viii. 19. His brethren. There has been some difference of opinion about the persons who were meant here; some supposing that they were children of Mary, his mother; others that they were the children of Mary, the wife of Cleophas, or Alphæus; his cousins, and called brethren according to the custom of the Jews. The natural and obvious meaning is, however, that they were the children of Mary, his mother-see also Mk. vi. 3, § 37. To this opinion, moreover, there can be no valid objection.-See § 37, p. 290, ADDENDA, Brethren of our Lord."]

21. My mother, &c. There was no want of affection or respect in Jesus towards his mother, as is proved by his whole life-see especially Lu. ii. 51, § 6, p. 42, and Jno. xix. 25-7, § 91. As being merely his earthly relatives they did not sustain towards him the nearest and most tender relation. PRACTICAL REFLECTIONS.

47-50 ver. Let not the wicked think they are in a safe state, merely because they are in the congregations of the righteous now: a final and awful separation is about to take place.

[51, .2 ver. It is the privilege of every 'scribe which is instructed unto the kingdom of heaven,' to bring forth out of his treasure things new and old."] 262]

52 ver. We cannot rightly occupy the word of God unless we make it our own.

Lu. viii. 19-21. If we would be near and dear unto Jesus,-more closely allied to him than any earthly relationship could make us, let us hear the word of God, and do it.'

YE THAT LOVE the lord, HATE EVIL: ETC.-Psalm xcvii. 10.

CHRISTIANS ARE GOD'S DIALS, RECEIVING THE BEAMS OF THE SUN OF RIGHTEOUSNESS,

HAPPY IS THE MAN THAT FINDETH WISDOM, AND THE MAN THAT DRAWETH OUT UNDERSTANDING.-Prov. iii. 13.

ADDENDA.

On our Lord'S SAYING TO HIS DISCIPLES,
MYSTERY OF THE KINGDOM OF GOD;
Allegory is at all times a difficult thing to be de-
ciphered, even when typical of the past or the pre-
sent; especially where every precaution is taken to
secure it from detection: but allegory, which is
symbolical of the future, we may take it for granted
will be infinitely more inscrutable, and without the
light of passing events, or some key to its meaning
furnished from without, to a finite intelligence like
that of man will be next to impossible to discover.
It seems an unavoidable conclusion, therefore, that
histories of this description, which are the vehicles
of latent prophecy, and put forth without any hint,
or vestige of a hint, to the discovery of their mean-
ing, must have been intended for that very effect
which they could not fail to produce: the effect of
not being understood, of producing difficulty, per-
plexity, and confusion in the apprehension of what
was denoted by them.

Besides which, could the nature of those prophecies themselves be more particularly examined at present, it would be found that they relate to topics of such a kind, and make disclosures of the course of futurity so peculiar, that the concealment of their meaning, at least for the time, was not more prudential than necessary. Neither would it have been expedient to state them plainly, if it had been practicable; nor would it have been practicable, if it had been expedient.

'But, fourthly, the strongest attestation to the design and tendency of the allegorical parables in particular ought to be considered as supplied by our Lord himself: who has asserted in plain terms that, when using parables of this description, he neither expected nor intended to be understood. In the account of the explanation of the parable of the sower, after the first day's teaching in parables was over, and Jesus with the twelve was returned into his private house, St. Mark tells us that he expressed himself as follows to them: "To you it is given to know the secret of the kingdom of God: but unto them, those that are without, they all are made [known] in parables; that seeing they may see, and not perceive; and hearing they may hear, and not comprehend," Mk. iv. 11, .2, [Lu. viii. 10,] p. 253.

Could we wish for language more intelligible to inform us of the final end proposed by any action, than the terms of this declaration, which notifies the final end proposed by the recent transaction of teaching in parables? Of what use or meaning is this allusion to the exercise of the common faculties of seeing or hearing, in their ordinary way, and upon their ordinary subject matter, yet without their ordinary effect, the perceiving of what has been seen, or the comprehension of what has been heard; if nothing had been proposed to the eye, which might indeed be seen, but could not be perceived, nor presented to the ear, which must be heard, but would not be understood? And what truth would there be in the declaration assigning the reasons of this anomaly, if nothing had been done expressly with a view to such an effect? if nothing had purposely been submitted to be seen, which could not be perceived, nor to be heard, which could not be under

stood?

'As, then, it is a well-known peculiarity of Grecian and Oriental philosophy, that the sages of the east and west had their esoteric, as well as their exoteric truths and doctrines; the latter of which they freely communicated to the world at large, but the former they confined to their intimate disciples and followers; so does it appear that our Lord had one species of parables designed for general use, and another designed for a more circumscribed and particular purpose. The former were his moral parabolic examples, the latter his allegorical prophetical histories: the former his exoteric, the latter his esoteric, instances of the same kind of teaching in general.

UNTO YOU IT IS GIVEN TO KNOW THE BUT,' ETC.-Mark iv. 11, .2, p. 253.* 'I do not mean to say that there was anything in common between the respective subject matter of these different kinds of parables; as there was probably much, between the exoteric and esoteric doctrines of ancient philosophy; for there can be nothing in common between doctrines as such, to which one sort of them was subservient, and facts as such, which were represented by the other. Nor do I mean to say that each was not, or might not have been, always used in public, without prejudice to its proper character and design even when most intended to be the vehicle of concealed or esoteric matter: but only that the meaning of the things conveyed by the one, to whomsoever and whensoever they were delivered, was withheld from the first, while that of the things taught by the other was never withheld at all. Our Lord applied and explained his moral parables publicly, and in the audihe never explained but in private, and then only to ence of any that might be present: his allegorical his disciples. Nor is there any proof that he explained all of them even to the disciples. St. Mark's declaration,t in which he sums up the particulars of preted to his disciples in private all that he had been the first day's teaching in parables, that Jesus intersaying to the multitude in public, must be restricted to the exposition of the parables which were then delivered; and this exposition, as far as we have the particulars of it on record, was granted more in compliance with their request than of his own accord, as what he would otherwise have done, or might always be expected to do, under the like circumstances, without solicitation: and such as it was, it communicated no more of the interpretation of the allegories in question, than was sufficient to give a general idea of their scope and meaning: as much, perhaps, as could then with propriety have been made known, or readily comprehended, but not enough for the gratification of curiosity, or a perfect understanding of particulars.'

'No sect of philosophy among the Greeks, perhaps, made so formal a distinction of their exoteric and esoteric doctrines as the Peripatetic, which began with Aristotle; though a similar distinction between what was to be promiscuously taught, and what was not, was certainly recognised by all the other sects.

Hence, Lucian, in his Vitarum Auctio, says to the purchaser of the Peripatetician, what he could not so well have said of any of the rest, μέμνησο, τὸν μὲν ἐσωτερικὸν, τὸν δὲ, ἐξωτερικὸν, καλεῖν: Opera. i. 566, cap. 26.

'Aulus Gellius has preserved, from the works of the philosopher Andronicus, the originals of two ander, and his master, on this subject; the former letters which passed between Aristotle's pupil, Alexcomplaining that he had just heard of his having published his esoteric or acroamatic doctrine to the him, on the score of knowledge, (a distinction which world, so that there was nothing now to distinguish he prized more than that of power or rank,) from the common herd: the latter answering that they were published and not published; for though they might be read by all, they could be understood only by his own disciples: Aul. Gell. xx. 5: cf. Plut. Alex. vii. Zonar. Ann. iv. 8: 184. D-185. A.

The exoterica of the Peripatetics, Aulus Gellius tells us, were such subjects as their rhetorica, sophistica, politica, and, perhaps, their ethica; the esoterica or acroatica, their physica and dialectica. On the former Aristotle discoursed in his morning walk about the Lyceum, to any who chose to attend him; on the latter in his evening one, and only to a select few, whose genius and capacities he had previously ascertained.

hearers, into the ȧxpoаuariol, and the anμarikol, The Pythagoreans made a similar distinction of imparting to the former their popular and exoteric

• Greswell on the Parables, Vol. I. pp. 47-52.

+ Ch. iv. 33, .4, § 32, p. 249.

BE NOT WISE IN THINE OWN EYES.-Prov. iii. 7.

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TRUST IN THE LORD WITH ALL THINE HEART; AND LEAN NOT UNTO THINE OWN UNDERSTANDING.-Prov. iii. 5.

NONE WILL SUSTAIN TROUBLE FOR JESUS, BUT SUCH AS REST IN JESUS.

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The Platonic, the Stoic, and even the Epicurean sects had all certain sacred and mysterious truths, which they did not care to communicate, except to such as had previously been proved to be worthy of confidence. On the same principle, observes Clement of Alexandria, the truths taught in the mysteries were purposely wrapped up in fables, whose real meaning was known only to the initiated. In Egypt, Persia, India, and Ethiopia, and wherever else there were peculiar schools of philosophy to be met with, their characteristic dogmas in physics, theology, or the like, were made known only with due caution and reserve, and to but few. The world at large, whatever they might appear to know of such doc

trines, from what they were openly taught, knew nothing of them in reality: Clem. Alex. ii. 679. Strom. v. 9.

'Christianity too had its drißours and iswrepied, as well as the schools of philosophy, so long as the ana gogical method of interpreting Scripture was the fashionable one in the church. And therefore it is, that Origen, rebuking the boast of Celsus, who had asked some questions of the advocates of the gospel, not because, said he, I want information; for I know all they can tell me: replies, he might just as well boast he was master of all the learning of Egypt, because he knew as much as met the eye of the common people, under the disguise of symbols, hieroglyphics, or the like: or that he was deeply read in the lore of Persian, Syrian, Indian mysteries, or those of any other nation, who, however much they might superficially reveal to the eyes of all observers, had a great deal more which they purposely kept secret from all but themselves: i. 330 Contra Cels. i. 12. Cf. Julian. Oratio vii.: and Cyrill. contra Julian. ix. 299 D-300 E.'

THE SHEEP'S CLOTHING WILL SOON BE STRIPPED FROM THE WOLF'S BACK.

SECTION 34.-(G. 20.)-ON THE EVENING OF THE SAME DAY JESUS GIVES COM-
MANDMENT TO CROSS THE LAKE. A CERTAIN SCRIBE, AND ANOTHER DISCIPLE,
FOLLOW JESUS.* JESUS CALMS A VIOLENT STORM OF WIND ON THE
Matt. xiii. 53; viii. 18-27. Mark iv. 35-41. Luke viii. 22-.5.-CAPERNAUM, AND THE
SEA OF GALILEE.

INTRODUCTION AND ANALYSIS.

Mt. xiii. 53. Mk. iv. 35. After the parables of the sower, &c., Sect. xxxii., xxxiii., Jesus departs thence the same day at even.

Mt. viii. 18-22. Mk. iv. 35. Having given commandment to depart to the other side, he warns a scribe, who proposed to become his follower; and another, who asked first to go and bury his father, he exhorts to follow him forthwith.

viii. 23. - iv. 36. Lu. viii. 22. Having gone into a ship with his disciples, he proposes passing over the lake-other little ships accompany him. - iv. 37. viii. 23. While they sail, Jesus falls asleep a great storm of wind occasions the waves to rise, and break over the ship,

viii. 24.

Mt. viii. 25.

LAKE.

so that it fills, and they seem ready to sink, or suffer shipwreck. Mk. iv. 38. Lu. viii. 24. The disciples awake Jesus, crying, 'Lord, save uz,' ' Master, master, we perish.' viii. 26. iv. 39, 40. viii. 24, .5. Jesus reproves his disciples for their fearfulness and want of faith, and rebukes the wind and the raging of the water.' - iv. 41. -viii. 25. The men are struck with fear and astonishment, at seeing even the wind and the sea obedient to the voice of Jesus; and say one to another, 'What manner of man is this !'

- viii. 27.

(G. 20,) No. 34. Jesus gives commandment to depart to the other side.—At Capernaum.

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Mt. viii. 18. unto the other side-over against | readiness to follow Jesus, when he was but ill preGalilee,' Lu. viii. 26, § 35, p. 269-Jesus had been re-pared to do so, Lu. xxii. 33, .4, § 87.

cently teaching by the sea-side,' Mk. iv. 1, § 32, p. 242. whithersoever thou goest-Go and cry in the ears 19. I will follow thee-Peter also expressed his of Jerusalem, saying, Thus saith the LORD; I reNOTES.

Mt. viii. 19. A certain scribe. Literally, is yan MATEUS, ONE Scribe;' true, this is an Hebraism, but it may be designed to shew that few of this class came

264]

to Christ for instruction or salvation.-See § 25, ADDENDA, p. 199, Scribes.'

Master. See on Mk. iv. 38, p. 266, NOTE. *See p. 268, ADDENDA, On the incidents in the way to the lake.'

A FOOL'S HEART IS IN HIS TONGUE.

CHRISTIANS AND THE WORLD ARE INTERMINGLED, BUT A TIME OF SEPARATION IS NEAR.

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after all the fatigue of the preceding day, Mk. iv. 38, p. 266-nor was he suffered to rest after reaching the opposite shore, Mt. viii. 34, § 35, p. 272-and when dying he had indeed nowhere to lay his head, Jno. xix. 38, § 92-Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich,' 2 Co. viii. 9.

SCRIPTURE ILLUSTRATIONS. member thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown,' &c., Jer. ii. 2-6, p. (7)-Israel followed the cloud: whether it was by day or by night that the cloud was taken up, they journeyed.... At the commandment of the LORD they rested in the tents, and at the commandment of the LORD they journeyed,' Nu. ix. 15-23, p. (56) They go from strength to strength, every one of them in Zion appeareth before God," Ps. 1xxxiv. 7-of the 144,000 standing with the Lamb on the mount Sion, having his Father's name written in their foreheads,' it is said, These are they which follow the Lamb whithersoever he goeth,' Rev. xiv. 1, 4-see how Paul followed, 2 Co. vi. 4-10-Let us go forth therefore unto him without the camp, bearing his reproach,' He. xiii. 13.

20. the birds of the air have nests- Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young,' Ps. lxxxiv. 3.

but the Son of man, &c. He is despised and rejected of men, Is. liii. 3-his authority questioned in his own house, Mt. xxi. 23, § 84-on the present occasion he was not allowed rest even in the vessel,

21. bury my father-'All the days that he separateth himself unto the LORD he shall come at no dead body. He shall not make himself unclean for his father,' &c., Nu. vi. 6, 7.

22. let the dead, &c.- Through the offence of one many be dead,' Rom. v. 15- We thus judge, that if one died for all, then were all dead,' 2 Co. v. 14'Dead in trespasses and sins,' Eph. ii. 1-Let the dead bury their dead: but go thou and preach the kingdom of God,' Lu. ix. 60, § 59.

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Mk. iv. 36. sent away the multitude-There had been great multitudes about him,' Mt. viii. 18, p. 264-so that even his mother and brethren 'could not come

at him for the press,' Lu. viii. 19, § 33, p. 262.

Lu. viii. 22. lake-Luke calls the sea of Galilee the lake of Gennesaret,' Lu. v. 1, § 20, p. 153.

NOTES.

Mt. viii. 20. Have nests. Karaokνwoes, not nests, (which would be voorial,) but simply places of shelter, roosts, such as those where birds settle and perch. Son of man. A Hebrew phrase, expressive of humiliation and debasement; and on that account applied emphatically to himself, by the meek and lowly Jesus. The words Son of man' are found in that celebrated prophecy, Da. vii. 13, which describes the universal dominion to which the Messiah, in quality of the Son of man, was to be raised. This name, therefore, when applied to our Lord, at the same time that it denotes his human nature, carries along with it an idea of the glorious kingdom over which, in his human nature, he is to preside.

[This title, now first assumed by Christ, occurs sixty-one times in the Gospels, used by Christ himself, never by any other person. See Jno. iii. 13, § 12, p. 85; v. 27, § 23, p. 178; vi. 62, § 43, p. 333. It occurs once in the Acts, vii. 56, (employed by the martyr Stephen ;) and occurs in the Revelation. From the corresponding term & rlos Tou sou, this title

belongs to Christ war' oxy; and both taken together decidedly prove that Christ, in some manner unknown to us, united in his person both the human nature and the Divine, was very man and very God; thus negativing the opposite tenets of Socinians and of Gnostics.]

[22. Let the dead bury their dead. Probably a proverbial sentence, turning on the double sense of vexpoús; which may mean not only the naturally, but the spiritually dead; i. e., insensible to the concerns of the soul or eternity, dead in trespasses and sins. A metaphor familiar to the Jews, and not unknown to the Greeks.]

The import is, Let the spiritually dead employ themselves in burying those who, in the common acceptation of the word, are dead.

Mk. iv. 36. ... with him. i. e., with Jesus' vessel. This being an example of the figure of speech, Metonymy, by which the vessel is put for the crew, or the crew for the vessel.

PRACTICAL REFLECTIONS.

Mt. viii. 18, .9. Let us not merely, with the multitudes, hear the teaching of Jesus, but be willing to 'follow the Lamb whithersoever he goeth.'

20 ver. When we resolve to be followers of Christ let us truly count the cost, and be willing to forsake all, in following Him, who when on earth had 'not where to lay his head.''

21, .2 ver. No worldly consideration should keep us from immediately and entirely yielding ourselves

unto the service of Christ.-That which is otherwise lawful, and even most dutiful, may become sinful when it interferes with the higher duty of following Jesus.-What is absolutely necessary will be done, for those who, according to the command of Christ, are engaged in following him.

Mk. iv. 36. It may be the duty of many to stay behind, and attend to the ordinary affairs of life, as well as of some immediately to wait upon Jesus,

STAND, STAND.-Nah. ii. 8.

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THE LORD IS GOOD, A STRONG HOLD IN THE DAY OF TROUBLE; AND HE KNOWETH THEM THAT TRUST IN HIM.-Nah. i. 7.

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