Matthew 13

Matthew 13:44-52

In this chapter we have, 1. The parable of the fewer, with its application, and the reason why Christ chose this method of teaching, ver. 1—23. 2. Of the teres, ver. 24—30. 3. Of the grace of mother-said, ver. 31, 32. 4. Of the leaven, ver. 33. 5. The parable of the teres explained, with a further reason for Christ’s using parables, ver. 34—43. 6. The parable of the last treasures, the point of great price, and of the not, ver. 44—50. 7. The application to his disciples, under the parable of the good householder, ver. 51, 52. 8. The contempt put upon Christ by his countrymen, ver. 53—58.

1. THE same day went Jesus out of the house, and sat by the sea-side. 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. 3. And he spoke many things unto them in parables, laying, Behold a lower went forth to him. 4. And when he sowed, some seeds fell by the way-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 deepness 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 choked them. 8. But other fell into good ground, and brought forth fruit, some an hundred-fold, some sixty-fold, some thirty-fold. 9. ‘Who hath ears to hear, let him hear. 10. And the disciples came, and said unto him, Why speaketh thou unto them in parables? 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. 12. For ‘whoever hath, to him shall be given, and he shall have more abundance: but whoever hath not, from him shall be taken away even that he hath. 13. Therefore speak I to them in parables: because they, seeing, see not: and hearing, they hear not, neither do they understand. 14. And in them is fulfilled the prophecy of Efraim, which saith, ‘By hearing ye shall hear, and shall not understand: and seeing ye shall see, and shall not perceive. 15. For this people’s heart is waxed grots, and ’their ears are dull of hearing, and their eyes they have closed; left 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. 16. But ‘blessed are your eyes, for they see; and your ears, 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: and to hear those things which ye hear, and have not heard them. 18. ‘Hear ye therefore the parable of the lower, 19. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart: this is he which received seed by the way-side. 20. But he that received the seed into stony places, the same is he that heareth the word, and ‘anon with joy received it: 21. Yet hath he not rose in himself, but ‘dureth for a while: for when tribulation or persecution arifeth because of the word, ‘by and by he is offended. 22. He also that received seed ‘among the thorns, is he that heareth the word: and the care of this world, and ’the deceitfulness of riches choke the word, and he becometh unrivalful. 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.

2. 1—23. With indefatigable diligence did the great prophet of his people labour to inculcate the doctrines of his gospel. The same day went Jesus out of the house, and sat by the sea-side, his auditory being too great for a house to contain them; and there, attending a ship for his palpit, whall the attentive multitude crowded the shore, he spoke many things unto them in parables, more, probably, than are here recorded; and he chose this method for realism given, v. 23, 35. Note, (1.) In preaching the gospel we are called to be in him in the same day of the day; no time nor place is unsuitable to speak a word for Christ and

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for immoral fouls. (2.) Where Christ is preached there should we with delight attend: his presence and blessing on the forefives are better than all the magnificence of Solomon’s temple without him.

1. The parable with which Christ opens his discourse is that of a flower, fowling his seed, with the various foils on which it fell, and the consequences thereof. By familiar and well-known objects Christ would thus convey more pleasingly his divine instructions, and teach them to spiritualise their daily labours, and to draw from them profitable meditation. The exploration of the parable Christ is pleased himself to give, and we cannot err when following an infallible metaphors. The food is the word of the kingdom, the gospel; the flower is the Lord Jesus, with all his divinely appointed ministers; and he also by his Spirit quickens the seed fown, that it may bring forth fruit in the hearts of his people. The field is the world in general, and the several sorts of ground here mentioned, on which the seed falls, represent the different tempers of those to whom the gospel is preached, and the effects thereby produced upon them; and we may observe but one sort in four brought forth any lasting fruit: for, though the same word of truth is preached to multitudes, it becomes an incorruptible seed but to a few. An awful warning to all to take heed how they hear: for many are called, but few chosen.

[1.] Some are like the way-side, where the seed, falling on the hard ground, not broken up, is exposed to the birds and devoured. This represents the case of those who are careless, negligent, and inattentive hearers, on whom the word of God makes no impression: they understand it not, being under the darkness of their fallen mind, and their hearts hardened. The wicked are, the devil, ever watchful to prevent all good from entering, no sooner observes such a one in the way of the gospel than he seeks to divert him from it, and catches away the word from his heart as it falls, distracting his attention by some objects around him, or suggesting some idle, vain, worldly, or trifling thoughts, so that the word of God is immediately effaced from the memory, and becomes utterly unprofitable.

[2.] Others are like the flony ground, on which whatever is sown springs up quickly, the earth being thallust; but, unable to bear the feuchting sun, for want of root, it withers away. Such are they who attend the ministry of the word, and, struck at full greatly with what they hear, give an immediate effort to its truth, and instantly commence protection; but the root of the matter is not in them; they are not brought to a sleep and humbling sense of the sinfulness of their nature; they do not see the utter impotence of their hearts to all good; they are not humbled to an universal renunciation of themselves; nor led to Christ alone for pardon, righteousness, grace, and glory: but, whilst some lively impression or sudden flash of joy furcends their hearing, they are ready to conclude the work is done, when it is not even yet begun; their hearts continue unhumbled and unholy; they are not partakers of the grace of God in truth, nor influenced by the divine principle of faith which worketh by love; they have never truly counted the soft, and therefore, when they are called to painful self-denial for Christ’s sake, to endure reproach, the loss of friends or fortunes, or the severe sufferings which unimposed pernication may inflict, then they shrink from the cross, dishonour their protection, comply with the world, are offended, and walk no more with Jesus. May we never be numbered among such apostates from the truth!

[3.] Another sort of hearers are compared to the seed fown among thorns. These go farther than the former: they take up and continue a fair profession, are attendants on the word and ordinances, and in appearance Christians altogether; but insensibly the cares of the world, a too great anxiety about a provision for themselves or families, an inordinate love of money, and too eager a pursuit after it, these, under many a specious cloak of prudent care and becoming industry, reduce the affections to gold from God, and insensibly, like the thorns, eat out the life and spirit of that godliness they once seemed possessed of; the heart grows cold, eternal things loose their importance, the vanities of time appear more significant; and though the profession of religion and the form of duties may still be carried on, it is mere hush; no substantial fruit of grace is produced: the word is choked, and the soul drowned in perdition and destruction. How many thus have fallen! May we be warned of the imminent danger, and fear for ourselves, left this evil world steal away our hearts from God.

[4.] Though others were untruthful, one sort of hearers are mentioned, who, like the good ground, repast the husbandman’s tolls. Their hearts by divine grace were opened to receive the food of the gospel, and, watered by the dews of heavenly influences, it grew, and brought forth fruit abundantly. They are deblessed not merely as hearing the word, but understanding it, the eyes of their mind being enlightened, and they receive the truth not only in the light but in the love of it: in their heart the seed takes root, and brings forth the genuine fruits of righteousness and true holiness: and this variously, according to the mention of the gift of Christ: for though the quality of the fruit be the same in all, wrought by that one and the self-same Spirit, yet in some these fruits are more eminent and abundant

than in others. May Jesus give us then the hearing ear and understanding heart, that our profiling may appear; and may we seek to abide and abound in every fruit of grace, which by Jesus Christ are to the praise and glory of God!

2. Christ receives the question addressed to him by his disciples, v. 10. why he spoke to the people by parables. In general such was the good pleasure of his will. With regard to those who were his disciples, he intended to stir up their enquiries after the explication of what they heard, and it was their peculiar mercy that to them it may prove to them the mysteries of the kingdom, he being ready to lend them into the knowledge of all truth; but to others it was not given. God is sovereign in the dispensations of his grace, and is pleased to withhold from some what he believes on others: and where none have any claim upon him, he may, no doubt, do what he will with his own, v. 11. Where he hath been pleased to give a spiritual understanding, and the influences of his Spirit, there he will continue to work, and perfect that which he begins, increasing his gifts of wisdom and grace: but where there is no spiritual knowledge of Christ, no experience of his grace, no desire to profit by his word, there he will take away the external gifts, the means of grace, or ministry of the gospel, which such persons before enjoyed, and leave them to the blindness they have chosen, v. 12. And this he assigns as the reason why he is taken to them in parables, without expounding them to the multitude, as he did to his own disciples. He designed to leave those who willfully had rejected the light of his miracles and doctrines to the hardness and impenitence of their own hearts. They did not chuse to see or understand, and therefore he decrees in just judgment that they shall not, v. 13. And herein the prophecy of Isaiah, ch. vi. v. 9, 10. was fulfilled. The Jews were now given up to that judicial blindness he had foretold. In the midst of the glorious light of the gospel, and in the face of the astonishing miracles wherewith Jesus as the Messiah had confirmed his mission, they ordinarily dropped their ears, and closed their eyes, as if they were afraid the force of conviction and the strong evidence of truth should overpower them, and nevertheless them to submit to the Saviour’s doctrine, and yield up their hearts and ways to his government: which they being resolved not to do, his Spirit will no longer share with them, and they are left to the ignorance and impenitence of their hearts, v. 14, 15. But towards those whom he had chosen for disciples, God had the most gracious designs: he had given them the seeing eyes and the hearing ear, and blessed them with the understanding their mysteries of his grace which were laid from other’s eyes, v. 16. yet, they enjoyed transcendent favours beyond all the prophets and righteous men which had gone before them; for, earnestly as they longed for the appearing of the Messiah, and to behold him incarnate, they saw his day but at a distance, and chiefly beheld the great things of his kingdom wrapped up in types and figures; which his present disciples beheld him face to face, saw his miracles, and from his own mouth more distinctly were informed of those truths which the others saw only through a gold darkly, v. 16. Now, (1.) Why God is pleased to give the knowledge of his truth to one, and withhold it from another, can only be resolved into the good pleasure of his own will. (2.) All our wisdom in divine things is the gift of God: till he opens the eyes of our minds, the wield of men are in gross darkness. (3.) Many enjoy the means of grace whose hearts only grow more hard and insensible under them. They hate the light, and therefore are justly abandoned to the darkness they have chosen. (4.) The greatest of all blessings is the knowledge of Jesus; for him to know is everlasting life. (5.) If we are distinguished by peculiar circumferences of the divine regard, the stronger obligation is laid upon us to be thankful, and to walk in the light as children of the light.

3. ¶ Another parable put he forth unto them, saying, The kingdom of heaven is likened unto ‘a man which sowed good feed in his field. 25. But while men sleep, his enemy came and sowed cares among the wheat, and went his way. 26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27. So the servants of the householder came and said unto him, Sir, Didn’t thou not sow good feed in thy field? from whence then hath it tares? 28. He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29. But he said, Nay, left white ye gather up the tares, ye rose up also the wheat with them. 30. Let both grow together until the harvest: and in the time of harvest I will lay to the reapers, Gather ye together fish the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 31. ¶ Another parable put he forth unto them, saying, ‘The kingdom of heaven is like to a grain of mustard-seed, which a man took and sowed in his field. 32. Which indeed is the leaf of all seeds: but when it is grown, it is the greatest among herbs, and ‘becometh a tree.’

tree : so that the birds of the air come and lodge in the branches thereof. 33. ¶ 4 Another parable spake he unto them, The kingdom of heaven is like unto leaven, which a woman took and 5 hid in three measures of meal, 6 till the whole was leavened. 34. All these things spake Jesus 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 prophet, saying, 7 I will open my mouth in parables, I will utter things 8 which have been kept secret from the foundation of the world. 36. Then Jesus sent the multitude away, and went into the house : and his disciples came unto him, saying, 9 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 kingdom : but the tares are 9 the children of the wicked one : 39. The enemy that sowed them is the devil : 40 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 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 things that offend, and them which do iniquity ; 42. And 43 Shall cast them into a furnace of fire : 44 there shall be wailing and gnashing of teeth. 45. 45 Then shall the righteous shine forth as the sun, in the kingdom of their Father. 46 Who hath ears to hear, let him hear.

46. 46—47. Our Lord further continues his discourse to the people in parables, chuling in this manner to wrap up the doctrines he inculcated, according to the prophecy, (Pf. lxviii. 2.) and whilst he thus opened a door for enquiry to his disciples, to whom he afterwards explained the meaning of the figures he used, and informed them of the secrets of wisdom couched under these parables, he left the multitude, who showed no solicitude to be informed of their meaning, to their ignorance, v. 34, 35. 46 Three parables are here delivered, one of which is afterwards particularly explained by our Lord in private to his disciples, who desired to be informed of its design, v. 36. We have,

47. The parable of the tares, which is the representation of the visible church in particular, as the former related to the world in general.

(1.) The tower of the good seed is the Son of man, who by himself, and the ministers he hath appointed, sows the seed of eternal life in the hearts of his people, and causes it to take root, and bring forth fruit : all that is good in man entirely proceeds from him.

(2.) The field is the world, through which the gospel is spread, and particularly the visible church, where the word is preached, and Christ’s servants, under him the great husbandson, continually labour to break up the fallow ground, and cast in the living field.

(3.) The good seed are the children of the kingdom ; those who by faith embrace the doctrines of the gospel, and in all holy constellation and godliness adorn it.

(4.) The tares are the children of the wicked one ; all hypocrites and careless professors, who, though they have a name to live in the visible church, are really dead in trespasses and furs ; under the influence of the devil, resembling him in their spirit and tempers, and a trouble and vexation to the children of God among whom they associate.

(5.) The enemy that sowed them is the devil ; that spirit of wickedness, whose unwearied labours are employed to corrupt and destroy the souls of men, and who watches day and night to take advantage against the church of Christ : and whilst we are off our guard, or lurled by outward prosperity into a state of security, he insinuates his pernicious errors in doctrine and practice, seducing unstande souls : and for a while the mischief is not discovered, so articul are his wiles ; like the villain who sowed tares, and slipped away unnoticed under the covers of the night. But though at first the secret wickedness, which lurked under the cloak of plausible profession, is not perceived, in a little while the difference between the wheat and tares becomes very visible. The exercise of grace in the one appears evident in the spirituality of their reapers, the simplicity of their hearts, and the purity of their manners ; whilst observation and experience discovers the unfaithfulness of the tares, and a day of trial shews their real character. With grief and surprise the faithful ministers and servants of Jesus behold the errors and immoralities among the professors of godliness, and carry their sorrowful enquiries to their Lord, v. 27. for they who have a seal for him, cannot but be affected with every thing in his church which reflects dishonour upon his holy religion, v. 27. He informs them whence these tares sprung. He marked his enemy in all his ways, but for his own more abundant glory permitted his malicious attempts, v. 28. He does not reflect upon his servants, as if negligence were to be charged on them ;

nor will he grant their request, of immediately eradicating these pernicious inmates. There would be danger, if it was left to us, left our undistinguishing eye might class among the hypocrites some who were sincere ; or, too rigid or hasty in our judgments, should count those tares, whom the Lord knew to be the true seed ; for his all-being eye alone can discern the true characters of men. They are therefore permitted to grow together ; the day of separation will come, when the distinction between tares and wheat will be evident. And from hence we should learn, (1.) That as long as Christ has a church, the devil will shall be seeking to disturb the peace, or corrupt the purity of the professing members of it, notwithstanding the care of the most vigilant paffors, and the administration of the strictest discipline. (2.) We should be very cautious of pronouncing rash and hasty censures on the characters of others : God only knoweth the heart ; and it is better that many criminals should escape, than one righteous person be condemned.

(6.) The harvest is the end of the world ; the reapers are the angels ; they shall go forth, and make the awful separation. All that offend and do iniquity, whose pernicious doctrines, or immoral conduct, have been a scandal to the religion they professed, shall be gathered out, and, like tares, bound in bundles for the burning. The distinction between the righteous and the wicked shall then be too evident to admit of a mishand, and the separation between them shall be perfect and everlasting. For,

(7.) They shall cast them, the tares, into a furnace of fire ; they fire prepared for the devil and his angels, the place of trumpet appointed for all the ungodly, where they shall burn, and none shall quench them ; their pangs intolerable and eternal, under the wrath of God, which is for ever wrath to come ; where every expression of acutest anguish and black despair shall prove how fearful a thing it is to fall into the hands of the living God. Lord, gather not my soul with these sinners !

(8.) The wheat shall be gathered into God’s barn. The righteous being proved and found faithful, shall be collected in one glorious company, and shine forth as the sun, arrayed in robes of spotless purity, and clothed with honour and immortality ; admitted into their Father’s kingdom, and sitting down on the throne of their Lord, to reign with him for ever-and ever. The prospect of such a glorious flare before us should deeply engage our attention ; he therefore that hath ears to hear, let him hear.

2. The parable of the grain of muster-d-seed, which from one of the smallest seeds, grows, in the eastern countries, into the greatest of herbs ; so that, like a spreading tree, the birds find shelter in its branches. And such is,

(1.) The work of God in a redeemed soul. The beginnings are often small, and scarce perceptible ; but, watered with divine influences, the seed of eternal life springs up, and amidst all the stormy bluffs of temptation, corruption, persecution, affliction, to which it is exposed, increaseth with the increase of God.

(2.) Such also was the Messiah’s kingdom at the first. Christ and his disciples seemed little, mean, and despicable ; but their word took deep root ; abundant converts were made ; the gospel spread on every side, and filled the face of the world with fruit : and, like the enlarging circle in the water, the church of Christ shall go on increasing, till the kingdoms of the world become the kingdom of the Lord, and all the fowls of the air, both Jews and Gentiles, be converted, and flock together into it. Hailen, O Lord, this happy day !

3. The parable of the leaven. As a little of this diffuses itself gradually through the whole mass of meal with which it is mingled ; so doth the gospel word, when quickened by divine grace, powerfully diffuse its energy through all the faculties of the soul, and over all the members of the body ; sanctifying the whole, communicating throughout a sweet favour of Christ, and working a blessed and universal change into his image and likeness ; and spreading far and wide among all nations, the word of truth shall continue its mighty operation, till all nations shall be brought to the obedience of the faith. Note, (1.) Divine grace works often imperceptibly, but irresistibly. (2.) Where the leaven of truth is hid in the heart, there its influence will infallibly appear ; there will be a sweet favour of Christ in all we speak or do.

4. ¶ Again, the kingdom of heaven is like unto 5 creature hid in a field : the which when a man hath found, he hideth, and for joy thereof goeth and 6 selseth ; all that he hath, and 7 buyeth that field. 45. ¶ Again, the kingdom of heaven is like unto a merchant-man, seeking goodly pearls : 46. Who when he had found 8 one pearl of great price, he 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 tea, and 9 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 ‘fever the wicked from among the just. 50. And ‘shall call them into the furnace of fire, there shall be wailing and gnashing of teeth. 51. Jesus saith unto them, Have ye understood all these things? They say unto him, Yes, Lord. 52. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man that is an houshoider, which bringeth forth out of his treasures’ things new and old.

Four other parables conclude our blessed Lord’s discourse.

1. The treasures hid in the field, which is Christ himself, and the great and precious promises that are in him. The field is the scripture, wherein He is revealed to us, in whom are hid all the treasures of wisdom and knowledge, and from whom the most inestimable riches to a sinner, of pardon, peace, righteousness, and grace, are to be derived. These are not from us: though we have the scriptures before us, we cannot look farther than the surface of them, till God imparts the spiritual understanding, and enables us to dig deep in the precious mine. When we have found the treasures, we must hold it in our hearts, and nothing can equal the joy with which a poor sinner discovers the riches of the grace revealed in Jesus Christ: for the sake of this we shall be ready to part with all besides, and count an interest in his love and favour the most invaluable treasure.

2. The parables of the pearl of great priest is much of the same import with the foregoing. The merchant is the convinced sinner, seeking after Christ and his salvation, the pearl of great priest, an object indeed deserving our most eager parlour. Shall merchants compare sea and land for one poor jewel; and shall we not be more assiduous in securing an interest in Jesus, and the possession of all the jewels of grace and glory? He finds it, as all who truly seek the Saviour assuredly will; and then with cheerfulness saith all to become possessor of it; content to quit the world, with all its riches, honours, pleasures; his sins, with all their allurements; yea, and to part with his own righteousness too, that he may be found in Christ, a gartaker of his redemption; and that, strip of all beside, Christ may be to him all and in all.

3. The parables of the net cast into the sea, with the explication annexed. The net is the gospel preached to every creature; the ministers of Christ are the fishermen, who cast it into the sea, the world: by it a multitude of souls are inclosed, and brought into the visible church. When it is said, in the latter days, and all, both Jews and Gentiles, are gathered into it, then cometh the end, when the net shall be drawn to shore, in the great day of final separation, and the contents of it be examined. The good fish, the just, who in Christ Jesus are justified from all things, and found faithful, shall be gathered into the vessels of glory prepared for their reception; whilst the angels, the ministers employed in this service, shall separate the bed, the waded, from among them, and cast them away as vile and reprobate into the everlasting burnings. Nate, (1.) Many who have had a place in the gospel church, will at the last day be rejected by the great head of the church, as hypocrites and unfaithful. (2.) They who live in wickedness, have nothing to expect but an eternity of woe. (3.) The consideration of the dreadful end of those who perish, should awaken our greater solicitude to make our calling and election sure.

4. The parables of the houshoider aptly finishes, as the practical improvement of the whole. Our Lord, v. 51. had interrogated them on their proficiency, whether they had understood the meaning of the parables he had uttered; and as they had replied in the affirmative, he directs them to the proper side of the knowledge which they possessed. They were to be evangelical firstes, to preach the everlasting gospel, as the scribes in their days expounded the law: and herein they were to resemble an houshoider, who having made a liberal provision for the family under his care, brings forth out of his storehouse things new and old, as each is best suited to their wants. The family under our care is the church of Christ, that particular part of it to which we are ordained to minister. Our treasure is the word of truth, and Christ especially therein revealed, with an experimental knowledge of him in all his offices, of the riches of his salvation, and the obligations to love and serve him thence arising. These we must be before the people, drawn from the sacred storehouses of the Old and New Testament; inculcating some ancient truths; adding to old experiences, new observations; and providing thus a supply of spiritual food, suited to every state, condition, and circumstance of the people whom we serve. And this wisdom, this ability to minister, no attainment of science, no researches of philosophy, no force of genius can be shown: it is the gift of the great Master of the family, the Lord Jesus; and they who would savingly teach others the doctrines of the kingdom, must be themselves first taught of him.

VOL. II.

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, he taught them in their synagogue, informeth that they were astonished, and said, ‘Whence hath this man this wisdom, and these mighty works? 55. ‘Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Jokes, and Simon, and Judas? 56. And his sisters, are they not all with us? ‘Whence there hath this man all these things? 57. And they were offended in him. But Jesus said unto them, 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.

Matthew 13:53-58

When Jesus had finished this discourse, he returned to his own city Nazareth, where he had before been so contumeliously treated, and where he again met the like contempt.

1. Though they could not help being astonished at the wisdom and authority with which he spoke in their synagogue, and the mighty works he performed, yet their questions show the prejudices they entertained against him. They knew his parentage and education: he had not been brought up under their admired doctors; and his father was of no higher rank than a carpenter: his mother Mary, a woman of no account; and his brethren and sisters mean, low, and illiterate people: and at this they stumbled, despised his person, and flighted his ministry.

2. Christ gently rebukes their unreasonable prejudices, and punishes them for their low thoughts of him. They acted according to vulgar propositions, which lead us to pay little reverence and respect to those with whom we have been familiar; and if they rise to superior excellence, and above their former station, they are envied. Therefore, since they despised and rejected him, refused to believe his doctrine, and submit to the evidence of his miracles, he did not many mighty works there; not for want of power, but in just judgment; leaving them to their unbelief and hardness of heart. Nate, (1.) Prejudices entertained against ministers is a great obstruction to our profiting by their labours. (2.) We owe it to our unbelief, that we see and experience no more of the mighty works of Jesus.