46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it--The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.
The Good and Bad Fish ([Mt 13:47-50]).
The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.
47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind--The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net ([Mr 1:16], ). The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.
48. Which, when it was full, they drew to shore--for the separation will not be made till the number of the elect is accomplished.
and sat down--expressing the deliberateness with which the judicial separation will at length be made.
and gathered the good into vessels, but cast the bad away--literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.
49. So shall it be at the end of the world, &c.--(See on [Mt 13:42]). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths--that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.
51. Jesus saith unto them--that is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone ([Mt 13:36], &c.).
Have ye understood all these things? They say unto him, Yea, Lord.
52. Then said he unto them, Therefore--or as we should say, "Well, then."
every scribe--or Christian teacher: here so called from that well-known class among the Jews. (See [Mt 23:34]).
which is instructed unto the kingdom of heaven--himself taught in the mysteries of the Gospel which he has to teach to others.
is like unto a man that is an householder which bringeth forth--"turneth" or "dealeth out."
out of his treasure--his store of divine truth.
things new and old--old truths in ever new forms, aspects, applications, and with ever new illustrations.
Mt 13:53-58. How Jesus Was Regarded by His Relatives. ( = Mr 6:1-6; Lu 4:16-30)
53. And it came to pass, that, when Jesus had finished these parables, he departed thence.
54. And when he was come into his own country--that is, Nazareth; as is plain from [Mr 6:1]. See on [Joh 4:43], where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on [Mt 4:13]; and for the reasons, see [Lu 4:16-30].
Whence hath this man this wisdom, and these mighty works?--"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on [Lu 4:16], &c.
55. Is not this the carpenter's son?--In Mark ([Mr 6:3]) the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father.
is not his mother called Mary?--"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity--for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission--for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial--in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."
And his 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? An exceedingly difficult question here arises--What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to ([Mt 12:46]; and its parallels, [Mr 3:31]; [Lu 8:19]; our present passage, and its parallels, [Mr 6:3]; [Joh 2:12]; , [5, 10]; [Ac 1:14]). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "James," is afterwards called "the Lord's brother" (see on [Ga 1:19]), but is perhaps not to be confounded with "James the son of Alphæus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "Joses" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" ([Ac 1:23]); and the third here named, "Simon," is not to be confounded with Simon the Kananite or Zealot (see on [Mt 10:4]). These three are nowhere else mentioned in the New Testament. The fourth and last-named, "Judas," can hardly be identical with the apostle of that name--though the brothers of both were of the name of "James"--nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.
58. And he did not many mighty works there, because of their unbelief--"save that He laid His hands on a few sick folk, and healed them" ([Mr 6:5]). See on [Lu 4:16-30].
Chapter 14
Mt 14:1-12. Herod Thinks Jesus a Resurrection of the Murdered Baptist--Account of His Imprisonment and Death. ( = Mr 6:14-29; Lu 9:7-9)
The time of this alarm of Herod Antipas appears to have been during the mission of the Twelve, and shortly after the Baptist--who had been in prison for probably more than a year--had been cruelly put to death.
Herod's Theory of the Works of Christ ([Mt 14:1], 2).
1. At that time Herod the tetrarch--Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus ([Mt 2:22]), who ruled as ethnarch over Galilee and Perea.
heard of the fame of Jesus--"for His name was spread abroad" ([Mr 6:14]).
2. And said unto his servants--his counsellors or court-ministers.
This is John the Baptist: he is risen from the dead, &c.--The murdered prophet haunted his guilty breast like a specter and seemed to him alive again and clothed with unearthly powers in the person of Jesus.
Account of the Baptist's Imprisonment and Death ([Mt 14:3-12]). For the exposition of this portion, see on [Mr 6:17-29].
Mt 14:12-21. Hearing of the Baptist's Death, Jesus Crosses the Lake with Twelve, and Miraculously Feeds Five Thousand. ( = Mr 6:30-44; Lu 9:10-17; Joh 6:1-14)
For the exposition of this section--one of the very few where all the four Evangelists run parallel--see on [Mr 6:30-44].
Mt 14:22-26. Jesus Crosses to the Western Side of the Lake Walking on the Sea--Incidents on Landing. ( = Mr 6:45; Joh 6:15-24)
For the exposition, see on [Joh 6:15-24].
28. And Peter answered him and said, Lord, if it is thou, bid me come to thee on the water--(Also see on [Mr 6:50].)
29. And he said, Come. And when Peter had come down out of the boat. he walked on the water, to go to Jesus--(Also see on [Mr 6:50].)
30. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me--(Also see on [Mr 6:50].)
31. And immediately Jesus stretched forth his hand, and caught him, and said to him, O thou of little faith, why didst thou doubt?--(Also see on [Mr 6:50].)
32. And when they had come into the boat, the wind ceased--(Also see on [Mr 6:50].)