A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 13
CHAP. XIII.
The constitution of the visible Church, and the dispensation of Gods grace in it, unto the end of the world, and how the separation shal be at the day of judgement, is set down in divers parables, to vers. 53. and what smal respect our Lords countrey-men carried towards him.
Ver. 1. THe same day went Iesus out of the house, and sat by the seaside.
THe time is marked of this following sermon, and the place also, to teach us, that nothing could hinder Christ from spreading the doctrine of salvation, no opposition of foes, no misconstructions of friends were able to discourage him from his calling; for, That same day wherein he had a bitter conflict with the Pharisees, and interruption from his friends, That same day without wearying or fainting in labour, he goeth to the sea side to teach.
Ver. 2. And great multitudes were gathered together unto him, so that he went into a ship, and sat, and the whole multitude stood on the shore.
The gathering of great multitudes to hear Christ teach is marked, to shew us, That when Christs enemies do set themselves most to disgrace him, then can he, and doth he glorifie himself most: for when the Pharisees had set themselves, by bitter blasphemies, to scare the people from following Christ, so great a confluence of people is gathered unto him, that he must (for eschewing the croud, and prease of the people) Go into a ship.
Ver. 3. And he spake many things to them in parables, saying Behold, a lower went forth to sow.
4. And when he sowed, some seeds fel by the wayes side, and the fowls came and devoured them up.
5. Some fell upon stony places, where they had not much earth and forthwith they sprung up, because they had no deepnesse of earth:
6. And when the sun was up, they were scorched, and because they had not root, they withered away.
7. And some fell among thorns: and the thorns sprung up and thoaked them.
8. But others fell into good ground, and brought forth fruit, some an hundred fold, some sixty fold, some thirty fold.
The scope of this parable, is to shew That not all hearers of the word do profit thereby, but some only: and this is set down under comparison of sowing seed in divers grounds, to verse 9. Then is it enquired after, while may he the meaning of it, and exponed, to verse …4. From this phrabolick similitude, learn, 1. That Christ in his care which he hath of the Church, is like a diligent husband-man labouring; The people are like to the field or ground; and the word preached is like to seed sown. 2. Albeit the word as seed be one, yet the ground is of sundry sorts, the hearers … of divers kindes; some comparable to stony ground; some to thorny ground; some to high-way ground; some to good ground. 3. The Lord maketh triall of all, and doth not spare to cast seed on all sort of ground. 4. In most hearers, through their own default, the seed of Gods word bringeth not forth fruit.
Ver. 9. Who hath ears to hear, let him hear.
The parable being proponed, our Lord careth for no more but that so many onelyonly as should have grace to understand it, shall make use of it. Doct. 1. Of outward hearers of the Lords Word, some are destitute of the inward ear of understanding, destitute of belief; other some have an open ear to understand and beleeve; for this is imported, by, He that hath an ear to hear, let him hear. 2. It is Christs intention, that his own to whom he giveth understanding and faith, should profit by hearing; and when these do beleeve, he rests satisfied: therfore saith he, let him that hath an ear, hear; whatsoever may become of the rest. 3. This Doctrine being proponed to a people in common, without application to any particular person, serveth much to waken and stir up the hearers to study, and to understand, and to make use of what is spoken; as appeareth in the Disciples question, which followeth: for this saying, Let him that hath an ear, hear, importeth as much, as, God will not regard the loss of such, as do not regard to understand his word, & to make use of what they hear,
Ver. 10. And the Disciples came and said unto him, Why speakest thou unto them in Parables?
The Disciples ask the meaning of the parables, and a reason of this manner of Christs teaching. Doct. 1. It is a duty of love to be soliciters for the common multitude: therfore the disciples do regrate their case, saying, Why speakest thou unto them in parables? that is, in a way which they wil not understand. 2. Our questions about the manner of the Lords dealing with people, & manner of speaking unto them, should be proponed unto the Lord himself, and satisfaction sought from him; for, Why speakest thou to them in parables? say they: the question otherwise proponed by way of quarrelling, is dangerous.
Ver. 11. He answered and said unto them, Because it is given unto you to know the Mysteries of the Kingdom of Heaven, but to them it is not given.
Our Lord doth answer them in a very satisfactory way: teaching that the matters of the Kingdom of Heaven are mysteries, which none can understand till it be given them from God, and that there are some to whom God mindeth not to give understanding of his mysteries, they being reprobate; therfore, To them it is not given, saith he. 2. There are others, to wit, his elect ones, to whom he wil give the unde…standing of the mysteries of Heaven; for he saith, To you it is given. 3. The cause of putting difference betwixt one and another, in the matters of the Kingdom of Heaven, it is in the will of God the giver; for so doth Christ reckon, saying, To them it is not given, to you it is given.
Ver. 12. For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away, even that he hath.
Our Lord doth clear, and confirme his Answer, by shewing the course kept by God in the dispensation of grace, wherein having and not having, is to be understood of saving grace. Doct. 1. Such as find grace in God's eyes through Christ, have indeed a gift or possession worthy to be called a gift; for so he describeth the Elect, Whosoever hath. 2. Such as are Reprobates, or are not elected, and do not find grace in the Lord's eyes, whatsoever they have of others gifts, it is nothing in effect, but a seeming to have; for such are described, Whosoever hath not. 3. Whosoever hath gotten the Fountain-gift of saving grace, or of God's love in Christ, he shall have all other gifts, which tend to perfect salvation; for it is said, Whosoever hath, to him shal be given, & that in abundance. 4. Whosoever hath not this gift of grace, & favour in God's eyes, shall want and be deprived also of all other gifts tending to salvation, or at least, of the right use of them; for even that which they seemed to have of common gifts & means of salvation, shall be taken from them, so as they shall not reap eternall life thereby.
Ver. 13. Therefore speak I to them in Parables: because they seeing, see not, and hearing, they hear not, neither do they understand.
From this ground, that this multitude was reprobate, our Lord giveth a reason of his speaking to them in parables. Doct. 1. Some do see with their natural eyes Gods Works and wonders, and do hear his Word also outwardly, who do not by the spiritual eye of Faith perceive or take up the Lord's glory shining therin; for, Some in seeing, see not, in hearing, hear not. 2. Concerning such as God hath reprobate, he will dispose so of the meanes of salvation toward them, as they shall profit nothing by them unto salvation; therefore saith he, I speak to them in parables.
Ver. 14. And in them is fulfilled the prophesie of Esaias, which saith, By hearing ye shal hear, and shal not understand; and seeing, ye shall see, and shall not perceive.
Left they should have thought this an hard saying, Christ sheweth, that Isaias threatned the like against the wicked in his time, and did prophesie of the righteous judgment of God, in this sort to come upon the reprobate in Christ's time: Hence learn, 1. That the prime reason of the with-holding of saving grace, from such as do perish, is in Gods decree of reprobation; for of the reprobate it may be said, Though the Lords works be outwardly, and in a common manner seen by them; and his Word do sound among them, and be outwardly, or in a common manner heard by them, yet this shall be without profit to them, or use making of by them; for, Such hearing, they hear and perceive not. 2. When Gods judgment pronounced in Scripture, hath taken hold of one fleece of wicked persons in one age, it goeth on to be executed upon others after them, of that same sort; for the words of Isaiah spoken to the people in his own time, are to be fulfilled even upon the wicked in Christs time, some hundred years after Isaiah's prophesie, and the same words are fulfilled in our time, and shall take hold of the wicked in time to come.
Ver. 15. For this peoples heart is waxed grosse, and their eares are dul of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
The Lord sheweth the righteousness of God, in execution of this decree of reprobation, by this, that there is in them a voluntary induration of heart, going before the juridial induration inflicted upon them: Hence learn, 1. That beside the natural seneslesnesse of things spiritual, and the natural ignorance, and unbelief of the Gospel, there is an affected & voluntary blindnesse of mind, and hardness of heart, which men draw on by custome of sinning; this is it he saith, Their eyes have they closed. 2. Where unto natural blindnesse and hardnesse of heart, men superadde a wilfull blindnesse and hardnesse of heart, it is justice with God to give them over to a judiciall blindnesse of mind, and hardnesse of heart, as the comparison of this place, with that of Isaiah, cha. 6. giveth ground; for here their voluntary blindness is set down, They have closed their eyes; & there the judicial blindnesse and hardness is set down, Shut their eyes, make their heart fat. 3. This plague is proper to the reprobat, who God wil not save, to whom God hath resolved to give no saving grace, Lest he should heal them. 4. whosoever get grace to turn fro their sins, to repent & to beleeve in Jesus Christ, are not given over to a reprobate sense, shal surely be saved; For while he saith, He wil not grant them grace to hear and understand; that is, to believe & repent, least they should be healed, he importeth, that if they did believe and repent, they behoved undoubtedly to be healed; the exercise of Faith and Repentance being infallibly marks of saving grace.
Ver. 16. B… blessed are your eyes, for they see; and your eares, for they hear.
17 For verily I say unto you, that many Prophets and righteous men have desired to see those things which ye see, and have not seen them, & to hear those things which ye hear, & have not heard them.
By shewing the reprobation of this People, Christ commendeth the estate of his Disciples. Doct. 1. Such as have received grace to perceive salvation offered in Jesus Christ, and to lay hold theron, are truly blessed; for, Blessed are your eyes, saith Christ, for they see. 2. The miserable condition of the reprobate, and such as are given over to misbelief, doth commend the blessed estate and condition of such as get grace to believe, being compared therwith; this is imported in, But blessed are your eyes. 3. The estate of the church after the manifestation of the Messiah in the flesh, is more blessed than the condition of the church before Christ, in respect of the grace of the Gospel, now more cleerly proponed without shadows and figures; and in this happiness, the Apostles who conversed with Christ bodily, justly have the first place: Many Prophets and righteous men have desired to see what you see, and have not seen them. 4. Such as get a saving sight of Christ, do earnestly desire to see more of him; for Prophets and righteous men who beleeved in Christ to come, ardently desired to see him in the flesh.
Ver. 18. Hear ye therefore the Parable of the Sower.
In the exposition of the Parable, learn, The Lord will teach his own the meaning of his Word, so as they may be edified therby; and what they do not understand at one time, he will cause them to understand at another: for, Hear ye, saith he to his disciples, the parable of the sower.
Ver. 19. When any one heareth the word of the Kingdome, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart: this is be which received seed by the way side.
From the exposition of the seed sown by the way side, learn, 1. That the Gospel is the word of the kingdome of Heaven, and other words in comparison are to smal effect; but this word sheweth the way, and giveth right unto the Kingdome, giveth earnest, and a beginning of the Kingdome of Heaven; therefore it is called, The word of the kingdome. 2. Satan is busie waiting on where the word is preached, to marr the hearing, or understanding, and believing of it; for, When one heareth, that wicked one cometh. 3. Where men understand not the Gospel preached, and are not made sensible by the preaching of it, of their own sinfulnesse, and danger on the one hand: and of the grace of God offered in Christ to relieve them, on the other hand, the word is lost unto them; for, The wicked one catcheth away that which was sown.
Ver. 20. But he that receiveth the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it.
21. Yet hath he no root in himselfe, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended.
From the exposition of the seed sown in stony ground, learn, 1. That some hear the word, and receive it with joy readily, upon temporall grounds, and naturall motives: for excellent truths, and offers of remission of sinnes, and eternal life, may affect a naturall man in a natural way, Such is he that receiveth the …rd in stony places. 2. Where sound faith is not mixed with the word received, there the word is not ingrast; for, He hath no root in himself. 3. Where the word is not received, so as the root of true faith and Gods grace is in the man, his seeming faith will not endure, whatsoever lustre it may have; for, He endureth but a while. 4. When a man receiveth the Gospel for some motive of a temporary good, the fear of some temporary evill (such as is threatened in persecution) will be able to drive him from his professed Faith; for, When persecution cometh, by and by he is offended, and so a ffliction is a touch-stone wherby to try the sincerity of professours.
Vers. 22. He also that receiveth seed among the thornes, is he that heareth the word: and the care of this world, and the deceitfulnesse of riches choak the word, and he becometh unfruitfull.
From the exposition of the seed sown in thorny ground, learn, 1. That however the word seem to be received, if it do not bring forth fruits of amendment of life, if it beget not Faith working by Love, it is like seed choaked with thorns, and the word is lost in such an heart. 2. Whatsoever things pertaining to this life, do go so near a mans heart, as they take up the room, time, travell, and affection, which heavenly things should have, they are but thornes which choak the seed of God's Word. 3. When the care of getting, or keeping, or governing of riches, under fair pretences of a lawfull calling, of caring for our family, and not neglecting the benefits of God, do steal away the heart, and do waste a mans time and strength, which should be bestowed upon heavenly things, then all these pretences are but the deceitfulnesse of riches. 4. If a man's works do not proceed from the vertue of God's word, whatsoever be his works from other principles, they are nothing in God's account; for, If the Word be choaked, the man becometh unfruitfull.
Ver. 23. But he that received seed into the good ground, is he that heareth the Word, and understandeth it, which also beareth fruit, and bringeth forth some an hundred fold, some sixty, some thirty.
From the exposition of the good ground, learn, 1. That onelyonly such are worthy receivers of the Word, who believe and obey it in their conversation; for, These only are like good ground, receiving the good seed, and rendring the fruits of good seed. 2. Every true believer is fruitfull, albeit every one doth not bring forth fruit in a like measure, but some more, some lesse; Some an hundred, some sixty, and some thirty fold.
Ver. 24.
Another Parable put he forth unto them, saying, The Kingdome of Heaven is likened unto a man which sowed good seed in his field.
25 But while men slept, his enemie came, and sowed …ares among the wheat, and went his way.
26 But when the blade was sprung up, and brough… forth fruit, then appeared the tares also.
27 So the servants of the Housholder came and said unto him, Sir, didst not thou sow good seed in thy field? From whence then hath it tares?
28 He said unto them, An enemie hath done this. The Servant said unto him, Wilt thou then that we go and gather them up.
29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.
30 Let both grow together until the Harvest: and in the time of Harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barns.
Another Parable serving to teach, That the visible church full not want a mixture of wicked persons, joyned with the Godly, unto the worlds end: and that we must not dream of a possibility, to make a perfect separation of good and bad, in the church. The chief doctrines to be observed herein are, 1, That the externall visible church is worthy to be called, and counted the Kingdome of Heaven, even in regard of the externall constitution of it in this world, notwithstanding of the mixture of wicked hypocrites in it; because therein Christ rules as King, and hath his Subjects, all professing him to be King of Saints, but especially in respect of his own elect therein, who honour him in Spirit, in whom he doth begin eternal life, and draweth it on unto perfection.
2. The visible church is like a corn field, wherein are sown good seeds and noysome weeds, sound converts, begotten of God, and wicked hypocrites, who are the children of Satan; for the enemy sowes tares among the wheat.
3. There is no more possibility for men to eschew the incoming of Hypocrites into the church, than for any husband-man's servant to hinder an enemy to cast in the seed of weeds in their Master's field, in the night when men do sleep.
4. It is a matter of grief and offence, to see in the church of God so many unprofitable and noysom weeds, so many wicked hypocrites and naughty persons; this the servants coming to regrate the matter, doth import.
5. The rash zeal of servants, before they consult the Lord their Master, is ready with the hazard of the church, and true members thereof, to have such a constitution of the visible church, as they should suffer none to be a member, who are not inwardly regenerate, but have all others of whose inward Regeneration they are not assured, plucked from among professours: this is imported in, Wilt thou that we go and gather them up?
6. The Lord, albeit he hath given order to censure the scandalous Offenders, yet he dischargeth his servants to prosse toward such a separation, as to have all the weeds and wicked in heart to be cast out, least while they gather out the gracelesse tares, they should root out also the gracious wheat with them, for it is not possible for any man to discern the renewed from the unrenewed so clearly, but he may be mistaken; this Christ meaneth by, he said, Nay, lest ye root up the wheat with them.
7. The Lord accounteth it lesse hazard to suffer many hypocrites to be in the visible Church, then to hold out, or cast out of it any one of the weakest of the Elect and converted children; for so he reckoneth here, that it is much safer to suffer many weeds to grow in Gods field, then to hazard one grain of good wheat, by seeking to root out the weed; Nay, saith he, gather not out the tares, lest ye root up the wheat with them.
8. This mixture in the visible Church, Christ the Lord is minded to permit, and commands to be permitted, till the day of judgement; and then, but not till then, shall a full separation of the Godly and the wicked, of the elect, and the reprobate he made; In the time of harvest, I wil say, Gather the wheat, &c.
9. At last, the separation shall be such; as all the wicked shall be cast into hell fire, and the Godly placed in heaven: Th… tares shall be burnt, and the wheat gathered into the barn.
Ver. 31. Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man …ook and sowed in his field.
32. Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree: so that the birds of the aire come and lodge in the branches thereof.
Another parable, The scope wherof is to shew, that the visible Church, in regard of the power of the Gospel in it, and of the true grate of God, in the true members thereof, how small soever it may seem in the beginning, yet shall grow up wonderfully, this is set forth under the similitude of mustard-seed, which for examples cause, in the parable, after the nature of a parable, is presupposed to be the least of all seeds; and again, is presupposed to grow up to such height, that it should become the tallest of all trees: which parabolicall supposition being made, then shall it be fit to resemble the work of God, by the grace of the Gospel, which how small soever the beginnings of it be, yet shall it be the most glorious of all Gods works, ere all be done. Hence learn, That the work of the Gospel, and planting of Gods Church, how smal beginning: soever it seem to have, yet shal by the blessing of God have wonderful increase. The day of smal things is not to be despised▪ by this, as the disciples were encouraged to spread the Gospel, so should all the Lords servant… be encouraged to be diligent to sow the seed of grace, by holding forth the doctrine of the Gospel, according to their calling.
Verse 33. Another parable spake he unto them, The Kingdome of Heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
Another parable tending to this same purpose, namely, to shew that the work of Gods grace by the Gospel in the visible Church, how small appearance soever it hath, wil notwithstanding spread and prevail, according to the measure appointed of God. The doctrine is this, As good leaven, after a competent time, will leaven all the lump, to the leavening whereof it is appointed; so will the work of Gods grace in his Church by the Gospel powerfully affect, and prevail unto the conversion of all these for whom God shall send it, and therefore we should not judge of Gods works in his Church by outward appearance; this serveth then, and should serve now, to make men faithful in teaching the truth, and to wait for a while till God shall work, and give his blessing to the hearers in his own time.
Verse. 34. All these things spake Iesus unto the multitude in parables, and without a parable spake he not unto them.
35. That it might be fulfilled which was spoken by the Pra…bet, saying, I will open my mouth in parables, I will utter things which have been kept secret from the foundation of the world.
Here is rendered another reason, why Christ did speak to the people in parables, to wit, that he might fulfill what the Prophet as the type foretold, that Christ should do, and how Christ should by speaking in parables stir up his hearers to search what was meaned by this sort of speaking, as the Psalmist stirred up his Hearers to attend the more, to what he was to deliver in parables, Psalm 78 2.. To the intent that such as would understand, might learn; and others who would not search for light, might be justly left in blindness. Doct. 1. Both the matter and manner of Christs doctrine is worthy to be maintained and vindicated from all misconstructions, for Heat we have the evangelist for a precedent. 2. Preachers should teach nothing for matter nor manner, but what they have a precedent, for in the Scripture, for even Christ did so.
Ver. 36. Then Iesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
37. He answered and said unto them, He that soweth the good seed, is the Son of man.
38. The field is the world: the good seed are the children of the Kingdome: but the tares are the children of the wicked one.
39. The enemy that sowed them is the Divell: the harvest is the end of the world: and the reapers are the Angels.
40. As therefore the tares are gathered and burnt in the fire; so shal it be in the end of this world.
41. The son of man shall send forth his Angels, and they shal gather out of his kingdom all things that offend, and them which do iniquity.
42. And shal cast them into a furnace of fire: there shal be wailing and gnashing of teeth.
43. Then shall the righteous shine forth as the sun, in the kingdome of their Father. Who hath ears to hear, let him hear.
Here the speaking in parables taketh good effect in his own Disciples; they are made sensible of their own dulnesse in understanding, and are moved to ask light of the Lord, and so they receive satisfaction; for the Lord declareth what the parts of the parable were in their intent and signification. Hence learn, 1. That the visible Church, as it is not without reason called, The Kingdome of Heaven, as is shewne before; so also, not without reason, is it called here, the world; in regard it containeth all sorts of people in The world, and is spread throughout the world, and not limited to any one place: The field (to wit, the universall visible Church) where the seed is dayly sown, is called The world. 2. The Elect, and true Beleevers begotten by the Gospel, and true Subjects of Christs Kingdome, and heirs of Heaven, are the only proper children of the Kingdome, for, The good seed are the children of the Kingdom.
3. Such as have nothing in them, save outward profession, and do remain wicked and unrenewed men, are nothing else for their inward estate but children of Satan; for, The tares are the children of the wicked one.
4. Satan, as an enemy to the glory of God in his Church, doth what he can to have hypocrites, and wicked men mixed among the godly, as members of that same church, ver. 39. for, The enemie that sowed them, is the divel.
5. This mixture of good and bad, is to endure to the end of the world, that is, untill the day of judgement, wherein the Angels shall have work to separate the wicked from the godly; for, The harvest is the end of the world, and the reapers are the Angels.
6. In the end of the world, every man shall have the fruit of his labour, as his seed, that is, as his good or evil works have been; for, This is the full harvest, vers. 39.
7. Openly prophane persons, and secret Hypocrites, workers of iniquity, shall have no place among Gods people any more after the day of judgement, but their place shall be hell, the place of unexpressible torment; for, The tares shall be gathered and burnt in the fire.
8. Such as are justified by faith in Christ, and do study by his grace to live righteously, how base soever they may appear in this world, shall in the world to come be wonderfull glorious; for, They shall shine as the Sun in the kingdome of their Father.
9. It is sufficient for the main end of Christs doctrine, if such as have grace to understand, and believe, shall make use therof, for the rest he regardeth not; for he saith, They that have ears to hear, let them hear.
Ver. 44. Again, the Kingdome of heaven is like unto a treasure bid 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.
Another parable, teaching us, that the church, in regard of the precious doctrine of grace and salvation to be had by Christ in it, is a rich treasure, able to relieve and supply all wants and necessities, therefore called an hid Treasure, which the misbeleevers, how wise soever in the world, cannot perceive.
2. The beleever who findeth it, will make no reckoning of the worth of any ear…hly thing, in comparison of it, but will part with what soever is pleasant or profitable unto him in this life, rather then be deprived of this grace; for, He selleth all to buy it.
3. As he laboureth to have this treasure, so he hath a care to keep it, that neither by violence nor deceit it be taken from him; for, He hideth it, and selleth all to have the means of enjoying of it, and to have right to the field of the visible Church, where this treasure is to be found.
Ver 45. Again the kingdom of heaven is like unto a Merchant man seeking goodly pearls:
46. Who when he had found one pearl of great price, he went and sold all that he had, and bought it.
Another parable teaching us, 1. That the Church in respect of the true subjects thereof, that is, in respect of the Elect, and true Beleevers, is like Merchant-men occupied about the purchase of these things, which may truly enrich them, and make them happy. 2. That among all things which can be conceived to be fit to bring men unto happiness, there is only one means able to make blessed, one pearl of price, to wit, Christ Jesus; in whom are hid all the treasures of wisdom and grace, and that the wise man wil content himself with Christ, and what is to be found in him, and wil renounce all other things, which come in comparison with him.
Verse 47. Again, the Kingdome 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, but cast the bad away.
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 shal cast them into the furnace of fire: there shal be wailing and gnashing of teeth.
Another parable teaching us, 1. That the visible Church, in the way of gathering members, and manner of constitution thereof, is like a draught-net, taking in all who professe subjection to Christ in his ordinances; good and bad, true and false professors; for it gathereth of every kinde, to wit, whosoever professe faith in, and promise subjection to Christ.
2. That not before the day of judgment, but then precisely, separation shall be made of the just and wicked, and then shall the wicked be punished for ever, in whatsoever place or estimation they have been in this world. This parable and that of the tares, tend to one end, to strengthen us so much the more against the stumbling blocke of the unavoydable mixture of wicked hypocrites in the Church visible, that the godly shall not fare the worse, for the wickeds being among them in one field, in one draught-net; nor the wicked fare the better at the latter end, for their society with the godly, in the visible Church.
Ver. 51. Iesus saith unto them, Have ye understood all these things? They say unto him: Yea, Lord.
Christ taketh account of his Disciples whether they understood his speech. Doct. 1. Hearers of the Gospel should labour to understand what they hear; for, Have ye understood? saith Christ. 2. The Ministers by catechising should take account of their hearers; for so doth Christ, saying, Have ye understood? 3. People of what quality soever, should be willing to give account to their Teachers of their profiting in knowledg; for the Disciples do a…swer, Yea, Lord.
Ver. 52. Then said he unto them, Therefore every Scribe which is instructed unto the kingdome of heaven, is like unto a man that is an housholder, which bringeth forth out of his treasure things new and old.
Christ teacheth them still to be gathering more knowledge, and to make use of their hearing. Doct. 1. Every Minister should be furnished for his imployment; for, He is A Scribe unto the kingdom of heaven. 2. Ministers should be faithful st…wards, distributing unto the necessity of the people, out of the abundance of their furniture; for, They are Housholders, who should be provided with store, as it were of the last years growth, and of this years gathering also.
Ver. 53. And it came to passe that when Iesus had finished these parables, he departed thence.
54. And when he was come into his own Country: he taught them in their Synagogue, insomuch that they were astonished, and said, Whence hath this man this Wis…dome, and these mighty Works?
55. Is not this the Carpenters Son? Is not his Mother called Mary? and his Brethren Iames and Ioses, and Simon, and Iudas?
56. And his Sisters are they not all with us? whence then hath this Man all these things?
Christ departs from that place, and goeth into Ga…ilee, where he is not well received. Hence learn, 1. That when Christ hath perfected his Work, and not till then, will he remove from a place; for it is said, When he had finished, then he departed. 2. He neglected no bands of common duty, he visits Nazareth & Galilee, where he was brought up, & giveth them an offer of his grace; teaching us by his example, that the greatest evidence of kindness to our Friends or Acquaintence which can be given, is, according to our calling, to draw them unto God; for, He came unto his country, and taught them in their synagogues. 3. By the preaching of the Gospel (how clearly and convincingly soever it be preached) the reprobate and obstinate unbeliever will not profit, but at most wil only admire it, and let it go… he may be convinced by it, but wil not be converted. When he can object nothing against the doctrine, he wil without all reason except against the person of the Preacher, or his kindred, and his parentage, or his outward condition, or some such one thing or other to debar himself from believing and obeying the doctrin, even as these men did. They were astonished, and said, Whence hath this man this wisdom? &c.
Ver. 57. And they were offended in him. But Iesus said unto them, A Prophet is not without honour, save in his own country, and in his own house.
Christ his extraordinary wisdom should have made them take up his excellency, but it turneth contrary. Doct. 1. These very things which are inducements unto belief, will prove stumbling blocks unto the wicked, to hinder them from belief, as here is seen. 2. Ministers despised by their carnal friends, must comfort themselves with the ordinary lot of Godly teachers, who of all sorts of men are lest esteemed amongst their own friends & acquaintance; graceless nature having more enmity against Preachers and instruments of grace, then against any other sort of men; for so did Christ comfort himself: saying, A Prophet is not without honour, save in his own Country.
Ver. 58. And he did not many mighty works there, because of their unbelief.
The despising of Christ turneth to the disadvantage of the despiser. Doct. 1. Despising of the Ministers prejugeth men of the blessing of the Ministry, and misbelief is punished by the Lords hiding his power from the misbeliever; fortherfore Christ did not many mighty works among them, because of unbelief: for as unto the Believer God manifesteth himself, so from the misbeliever God doth hide himself.