Hidden Treasures: Part 6

Church History: From The Parables Of The Hidden Treasures We Learn These Things:Matthew 13:44-52
1. Those who are to instruct others need to be well instructed themselves. If the priest's lips must keep knowledge, his head must first have knowledge.
2. The instruction of a gospel minister must be in the kingdom of heaven that is it about which his business lies. A man may be a great philosopher and politician, and yet if not instructed to the kingdom of heaven, he will make a bad minister.
He compares them to a good householder, who brings forth out of his treasure things new and old; fruits of last year's growth and this year's gathering, abundance and variety, for the entertainment of his friends, Song of Solomon 7:13.
Note:
1. What should a minister's furniture be, a treasure of things new and old. Those who have so many and various occasions, have need to stock themselves well in their gathering days with truths new and old, out of the Old Testament and out of the new; with ancient and modern improvements, that the man of God may be thoroughly furnished, 2Timothy 3:16, 17. Old experiences, and new observations, all have their use; and we must not be content with old discoveries, but must be adding new. Live and learn.

2. What use he should make of this furniture; he should bring forth: laying up is in order to laying out, for the benefit of others. You are to lay up, but not for yourselves. Many are full, but they have no vent (Job 32:19); have a talent, but they bury it; such are unprofitable servants; Christ himself received that he might give; so must we, and we shall have more. In bringing forth, things new and old do best together; old truths, but new methods and expressions, especially new affections.

Hidden Treasures; The good householder Part 5

Church History: The parable of the good householder is intended to bind all the rest.
1. The occasion of it was the good proficiency which the disciples had made in learning, and their profiting by this sermon in particular. He asked them, Have ye understood all these things? Intimating, that if they had not, he was ready to explain what they did not understand. It is the will of Christ, that all those who read and hear the word should understand it; for otherwise how should they do good by it? It is therefore good for us, when we have read or heard the word, to examine ourselves, or to be examined, whether we have understood it or not. It is no disparagement to the disciples of Christ to question. Christ invites us to seek to him for instruction, and ministers should proffer their service to those who have any good question to ask concerning what they have heard.
They answered him, Yea, Lord: and we have reason to believe they said true, because, when they did not understand, they asked for an explanation, Matthew 13:36. And the exposition of that parable was a key to the rest. The right understanding of one good sermon, will very much help us to understand another; for good truths mutually explain and illustrate one another; and knowledge is easy to him that understands.

2. The scope of the parable itself was to give his approbation and commendation of their proficiency. Christ is ready to encourage willing learners in his school, though they are but weak; and to say Well done, well said.
He commends them as scribes instructed unto the kingdom of heaven. They were now learning that they might teach, and the teachers among the Jews were the scribes. Ezra, who prepared his heart to teach in Israel, is called a ready scribe, Ezra 7:6, 10. Now a skilful, faithful minister of the gospel is a scribe too; but for distinction, he is called a scribe instructed unto the kingdom of heaven, well versed in the things of the gospel, and well able to teach those things.

Hidden Treasures:The net cast into the sea, Matthew 13:47-49. -Part 4

Church History: In the parable itself. We note:
1. The world is a vast sea, and the children of men are things creeping innumerable, both small and great, in that sea, Psalms
104:25. Men in their natural state are like the fishes of the sea that have no ruler over them, Habakkuk 1:14.

2. The preaching of the gospel is the casting of a net into this sea, to catch something out of it, for his glory who has the
sovereignty of the sea. Ministers are fishers of men, employed in casting and drawing this net; and then they speed, when at
Christ's word they let down the net; otherwise, they toil and catch nothing.

3. This net gathers of every kind, as large dragnets do. In the visible church there is a deal of trash and rubbish, dirt and
weeds and vermin, as well as fish.

4. There is a time coming when this net will be full, and drawn to the shore; a set time when the gospel shall have fulfilled
that for which it was sent, and we are sure it shall not return void, Isa 55:10-11. The net is now filling; sometimes it fills
faster than at other times, but still it fills, and will be drawn to shore, when the mystery of God shall be finished.

5. When the net is full and drawn to the shore, there shall be a separation between the good and bad that were gathered in it.
Hypocrites and true Christians shall then be parted; the good shall be gathered into vessels, as valuable, and therefore to be
carefully kept, but the bad shall be cast away, as vile and unprofitable; and miserable is the condition of those who are cast
away in that day. While the net is in the sea, it is not known what is in it, the fishermen themselves cannot distinguish; but
they carefully draw it, and all that is in it, to the shore, for the sake of the good that is in it. Such is God's care for the
visible church, and such should ministers' concern be for those under their charge, though they are mixed.

The first part of the parable is obvious and plain enough. In the explanation of the latter part of the parable, we see gathered in the visible church, some of every kind: but the latter part refers to that which is yet to come, and is therefore more particularly explained, Matthew 13:49-50. So shall it be at the end of the world; then, and not till then, will the dividing, discovering day be. We must not look for the net full of all good fish; the vessels will be so, but in the net they are mixed.
Two things will happen at that time:
1. The distinguishing of the wicked from the righteous. The angels of heaven shall come forth to do that which the angels of the churches could never do; they shall sever the wicked from among the just; and we need not ask how they will distinguish them when they have both their commission and their instructions from him that knows all men, and particularly knows them that are his, and them that are not, and we may be sure there shall be no mistake or blunder either way.

2. The doom of the wicked when they are thus severed. They shall be cast into the furnace, Note, Everlasting misery and sorrow will certainly be the portion of those who live among sanctified ones, but themselves die unsanctified. This is the same with what we had before, Matthew 13:42. Christ himself preached often of hell-torments, as the everlasting punishment of hypocrites; and it is good for us to be often reminded of this awakening, quickening truth.

Hidden Treasures - Part 3

Church History: That of the treasure hid in the field. Part 2
Previously he had compared the kingdom of heaven to small things. In this parable and the next he represents it as of great value in itself, and of great advantage to those who embrace it, and are willing to come up to its terms; it is likened to a treasure hid in the field. From this we learn:
1. Jesus Christ is the true Treasure; in him there is an abundance of all that which is rich and useful, and will be a portion for us: all fullness (Colossians 1:19; John 1:16): treasures of wisdom and knowledge (Colossians 2:3), of righteousness, grace, and peace; these are laid up for us in Christ; and, if we have an interest in him, it is all our own.
2. The gospel is the field in which this treasure is hid; it is hid in the word of the gospel, both the Old-Testament and the New-Testament gospel. In gospel ordinances it is hid as the milk in the breast, the marrow in the bone, the manna in the dew, the water in the well (Isaiah 12:3), the honey in the honey-comb. It is hid, not in a garden enclosed, or a spring shut up, but in a field, an open field; whoever will, let him come, and search the scriptures; let him dig in this field (Proverbs 2:4); and whatever royal mines we find, they are all our own, if we take the right course.

3. It is a great thing to discover the treasure hid in this field, and the unspeakable value of it; The reason why so many slight the gospel, and will not be at the expense, and run the hazard, of entertaining it, is because they look only upon the surface of the field, and judge by that, and so see no Excellency in the Christian institutes above those of the philosophers; nay, the richest mines are often in grounds that appear most barren; and therefore they will not so much as bid for the field, much less come up to the price. What is thy beloved more than another beloved? What is the Bible more than other good books? The gospel of Christ more than Plato's philosophy, or Confucius's morals: but those who have searched the scriptures, so as in them to find Christ and eternal life (John 5:39), have discovered such a treasure in this field as makes it infinitely more valuable.

4. Those that discern this treasure in the field, and value it correctly; This will never be easy until they have made it their own upon any terms. He that has found this treasure, hides it, which denotes a holy jealousy, lest we come short (Hebrews 4:1), looking diligently (Hebrews 12:15), lest Satan come between us and it. He rejoices in it, though as yet the bargain be not made; he is glad there is such a bargain to be had, and that he is in a fair way to have an interest in Christ; that the matter is in treaty: their hearts may rejoice, who are yet but seeking the Lord, Psalms105:3. He resolves to buy this field: those who embrace what the gospel offers, upon gospel terms, they buy this field; they make it their own, for the sake of the unseen treasure in it. It is Christ in the gospel that we are to have an eye toward; we need not go up to heaven, but Christ in the word is close to us. And so intent he is upon it, that he sells all to buy this field: those who would have saving benefit by Christ, must be willing to part with all that they may make it sure to themselves; must count everything but loss, that they may win Christ, and be found in him.

Hidden Treasures; Matthew 13:44-52 Part 2

Church History: That of the treasure hid in the field.
Previously he had compared the kingdom of heaven to small things. In this parable and the next he represents it as of great value in itself, and of great advantage to those who embrace it, and are willing to come up to its terms; it is likened to a treasure hid in the field. From this we learn:
1. Jesus Christ is the true Treasure; in him there is an abundance of all that which is rich and useful, and will be a portion for us: all fullness (Colossians 1:19; John 1:16): treasures of wisdom and knowledge (Colossians 2:3), of righteousness, grace, and peace; these are laid up for us in Christ; and, if we have an interest in him, it is all our own.
2. The gospel is the field in which this treasure is hid; it is hid in the word of the gospel, both the Old-Testament and the New-Testament gospel. In gospel ordinances it is hid as the milk in the breast, the marrow in the bone, the manna in the dew, the water in the well (Isaiah 12:3), the honey in the honey-comb. It is hid, not in a garden enclosed, or a spring shut up, but in a field, an open field; whoever will, let him come, and search the scriptures; let him dig in this field (Proverbs 2:4); and whatever royal mines we find, they are all our own, if we take the right course.

3. It is a great thing to discover the treasure hid in this field, and the unspeakable value of it; The reason why so many slight the gospel, and will not be at the expense, and run the hazard, of entertaining it, is because they look only upon the surface of the field, and judge by that, and so see no Excellency in the Christian institutes above those of the philosophers; nay, the richest mines are often in grounds that appear most barren; and therefore they will not so much as bid for the field, much less come up to the price. What is thy beloved more than another beloved? What is the Bible more than other good books? The gospel of Christ more than Plato's philosophy, or Confucius's morals: but those who have searched the scriptures, so as in them to find Christ and eternal life (John 5:39), have discovered such a treasure in this field as makes it infinitely more valuable.

4. Those that discern this treasure in the field, and value it correctly; This will never be easy until they have made it their own upon any terms. He that has found this treasure, hides it, which denotes a holy jealousy, lest we come short (Hebrews 4:1), looking diligently (Hebrews 12:15), lest Satan come between us and it. He rejoices in it, though as yet the bargain be not made; he is glad there is such a bargain to be had, and that he is in a fair way to have an interest in Christ; that the matter is in treaty: their hearts may rejoice, who are yet but seeking the Lord, Psalms105:3. He resolves to buy this field: those who embrace what the gospel offers, upon gospel terms, they buy this field; they make it their own, for the sake of the unseen treasure in it. It is Christ in the gospel that we are to have an eye toward; we need not go up to heaven, but Christ in the word is close to us. And so intent he is upon it, that he sells all to buy this field: those who would have saving benefit by Christ, must be willing to part with all that they may make it sure to themselves; must count everything but loss, that they may win Christ, and be found in him.

Hidden Treasures; Matthew 13:44-52 Part 1

Church History: Hidden Treasures; Matthew 13:44-52 Part 1
44The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. 45"Again, the kingdom of heaven is like a merchant looking for fine pearls. 46When he found one of great value, he went away and sold everything he had and bought it. 47"Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish. 48When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away. 49This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous 50 and throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 51"Have you understood all these things?" Jesus asked. "Yes," they replied. 52He said to them, "Therefore every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old." Hidden Treasures
We have four short parables in these verses.

Church History: Yeast (Leaven); Matthew 13:33
33He told them still another parable: "The kingdom of heaven is like yeast that a woman took and mixed into three measures of meal, until it worked all through the dough."
This means the same as in the last parable, perhaps, however, intending to denote more properly the secret and hidden nature of piety in the soul. The other parable declared the fact that the gospel would greatly spread, and that piety in the heart would greatly increase. This declares the way or mode in which it would be done. It is secret, silent, steady; pervading all the faculties of the soul, and all the kingdoms of the world, as leaven, or yeast, though hidden in the flour, and though deposited only in one place, works silently till all the mass is brought under its influence.
Three measures. These were small measures, but the particular amount is of no consequence to the story. Nor is anything to be drawn from the fact that three are mentioned. It is mentioned as a circumstance giving interest to the parable, but designed to convey no spiritual instruction. The measure mentioned here probably contained about a peck and a half.

Mustard Seed

Church History: Mustard Seed; Matthew 13:31,32
31He told them another parable: "The kingdom of heaven is like a mustard seed, which a man took and planted in his field. 32Though it is the smallest of all your seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds of the air come and perch in its branches."
The plant here described was very different from that which is known among us. It was several years before it bore fruit, and became properly a tree. Mustard, with us, is an annual plant; it is always small, and is properly an herb. The Hebrew writers speak of the mustard-tree as one on which they could climb, as on a fig-tree. Its size was much owing to the climate. All plants of that nature grow much larger in a warm climate, like that of Palestine, than in colder regions. The seeds of this tree were remarkably small, so that they, with the great size of the plant, were an apt illustration of the progress of the church, and of the nature of faith, Matthew 17:20.
Young converts often suppose they have much religion. It is not so. They are, indeed, in a new world. Their hearts glow with new affections. They have an elevation, an ecstasy of motion, which they may not have afterwards, like a blind man suddenly restored to sight, The sensation is new, and peculiarly vivid. Yet little is seen distinctly. His impressions are indeed more vivid and cheering than those of him who has long seen, and to whom objects are familiar. In a little time, too, the young convert will see more distinctly, will judge more intelligently, will love more strongly, though not with so much new emotion, and will be prepared to make more sacrifices for the cause of Christ.

Wheat and The Tares

Church History: Wheat and The Tares; Matthew 13:24-30, 36-43
24Jesus told them another parable: "The kingdom of heaven is like a man who sowed good seed in his field. 25But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. 26When the wheat sprouted and formed heads, then the weeds also appeared. 27"The owner's servants came to him and said, 'Sir, didn't you sow good seed in your field? Where then did the weeds come from?' 28" 'An enemy did this,' he replied. "The servants asked him, 'Do you want us to go and pull them up?' 29 " 'No,' he answered, 'because while you are pulling the weeds, you may root up the wheat with them. 30Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.' "

36Then he left the crowd and went into the house. His disciples came to him and said, "Explain to us the parable of the weeds in the field." 37He answered, "The one who sowed the good seed is the Son of Man. 38The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, 39and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels. 40"As the weeds are pulled up and burned in the fire, so it will be at the end of the age. 41The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. 42They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 43Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.

This parable represents the present and future state of the gospel church; Christ's care of it, the devil's enmity against it, the
mixture there is in it of good and bad in this world, and the separation between them in the other world. So prone is fallen man to sin, that if the enemy sows the tares, he may go his way, they will spring up, and do hurt; whereas, when good seed is sown, it must be tended, watered, and fenced. The servants complained to their master; Sir, did you not sow good seed in the field? No doubt he did; whatever is amiss in the church, we are sure it is not from Christ. Though gross transgressors, and such as openly oppose the gospel, ought to be separated from the society of the faithful, yet no human skill can make an exact separation. Those who oppose must not be cut off, but instructed, and that with meekness. And though good and bad are together in this world, yet at the judgment day they shall be parted; then the righteous and the wicked shall be plainly known; here sometimes it is hard to distinguish between them. Let us, knowing the terrors of the Lord, not do iniquity. At death, believers shall shine forth to themselves; at the judgment day they shall shine forth before all the world. They shall shine by reflection, with light borrowed from the Fountain of light. Their sanctification will be made perfect, and their justification published. Pray that we be found of that happy number.

Sower And The Soils

Church History: Sower And The Soils; Matthew 13:1-23
1That same day Jesus went out of the house and sat by the lake. 2Such large crowds gathered around him that he got into a boat and sat in it, while all the people stood on the shore. 3Then he told them many things in parables, saying: "A farmer went out to sow his seed. 4As he was scattering the seed, some fell along the path, and the birds came and ate it up. 5Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. 6But when the sun came up, the plants were scorched, and they withered because they had no root. 7Other seed fell among thorns, which grew up and choked the plants. 8Still other seed fell on good soil, where it produced a crop--a hundred, sixty or thirty times what was sown. 9He who has ears, let him hear."

10The disciples came to him and asked, "Why do you speak to the people in parables?"
11He replied, "The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. 12Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. 13This is why I speak to them in parables:

"Though seeing, they do not see;
though hearing, they do not hear or understand.

14In them is fulfilled the prophecy of Isaiah:

" 'You will be ever hearing but never understanding;
you will be ever seeing but never perceiving.
15For this people's heart has become calloused;
they hardly hear with their ears,
and they have closed their eyes.
Otherwise they might see with their eyes,
hear with their ears,
understand with their hearts and turn,
and I would heal them.'

16But blessed are your eyes because they see, and your ears because they hear. 17For I tell you the truth, many prophets and righteous men longed to see what you see but did not see it, and to hear what you hear but did not hear it. 18"Listen then to what the parable of the sower means: 19When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path. 20The one who received the seed that fell on rocky places is the man who hears the word and at once receives it with joy. 21But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away. 22The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life and the deceitfulness of wealth choke it, making it unfruitful. 23But the one who received the seed that fell on good soil is the man who hears the word and understands it. He produces a crop, yielding a hundred, sixty or thirty times what was sown."
Jesus entered into a boat that he might be the less pressed, and be the better heard by the people. By this he teaches us in the outward circumstances of worship not to covet that which is stately, but to make the best of the conveniences God in his providence allots to us. Christ taught in parables. Thereby the things of God were made more plain and easy to those willing to be taught, and at the same time more difficult and obscure to those who were willingly ignorant. The parable of the sower is plain. The seed sown is the word of God. The sower is our Lord Jesus Christ, by himself, or by his ministers. Preaching to a multitude is sowing the corn; we know not where it will light. Some sort of ground, though we take ever so much pains with it, brings forth no fruit to purpose, while the good soil brings forth plentifully. So it is with the hearts of men, whose different characters are here described by four sorts of ground. Careless, trifling hearers, are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it. Hypocrites, like the stony ground, often get the start of true Christians in the shows of profession. Many are glad to hear a good sermon, who do not profit by it. They are told of free salvation, of the believer's privileges, and the happiness of heaven; and, without any change of heart, without any abiding conviction of their own depravity, their need of a Savior, or the excellence of holiness, they soon profess an unwarranted assurance. But when some heavy trial threatens them, or some sinful advantage may be had, they give up or disguise their profession, or turn to some easier system. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that has much to do with them; they are entangling, vexing, scratching, and their end is to be burned, Hebrews 6:8. Worldly cares are great hindrances to our profiting by the word of God. The deceitfulness of riches does the mischief; they cannot be said to deceive us unless we put our trust in them, then they choke the good seed. What distinguished the good ground was fruitfulness. By this true Christians are distinguished from hypocrites. Christ does not say that this good ground has no stones in it, or no thorns; but none that could hinder its fruitfulness. All are not alike; we should aim at the highest, to bring forth most fruit. The sense of hearing cannot be better employed than in hearing God's word; and let us look to ourselves that we may know what sort of hearers we are.

Wise And Foolish Builders

Church History: Wise And Foolish Builders; Matthew 7:24, 25
24"Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. 25The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock.
Christ here speaks of two houses, the one built upon a rock, the other on the sand; these two houses were alike skillfully and strongly built to outward appearance; while the sun shone and the weather was fair, no one could discern that the house upon the sand was built as well, and might stand as long, as that on the rock; until the rain fell and the foundation failed.
Thus, where is the hypocrite with all his faith and fear, with all his show and appearance of grace, in a wet and windy day? His goodly outside is like the apples of Sodom, fair and alluring to the eye, being touched, instantly evaporate into dust and smoke. A hypocrite stands in grace no longer than till he falls into trouble; and accordingly Christ here concludes his excellent sermon with an elegant similitude.
The wise builder is not the frequent hearer, but the faithful doer of the word, or the obedient Christian; the house is heaven, and the hope of eternal life; the rock is Christ; the building upon the sand, is rested in the rare performance of outward duties: the rains, the winds, and the floods, are all kinds of afflicting evils, sufferings, and persecutions, that may befall us.
1. The obedient believer is the only wise man. He builds his hope of heaven upon a sure and abiding foundation.
2. Those whose salvation rests in the outward performances of holy duties, are foolish builders, their foundation is weak and sandy, and all their hopes of salvation vain and uncertain. An outward profession of Christianity, though set off by prophesying and doing miracles, will not avail any man towards his account on judgment day, without that real and faithful, that universal and impartial, obedience to the laws of Christ which the gospel requires.

The Light Of The World

Church History: The Light Of The World; Matthew 5:14, 15
14" You are the light of the world. A city on a hill cannot be hidden. 15Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.
As light dispels darkness and enables a man to see his way, so the Christian, by his teaching and example, removes ignorance and prejudice, and discloses the way of life. The church, reflecting the light of Christ, is of necessity a conspicuous body, so that neither its blemishes nor its beauty can be concealed. For air and for protection cities were frequently built upon hills. Jerusalem and Samaria were both hill cities. (TFG 234-235)8
Neither do men light a lamp, Jesus proceeded here to show them that the very reason why they were enlightened was, that others might also see the light, and be benefited by it. When men light a lamp, they do not conceal the light, but place it where it may be of use. So it is with religion. It is given that we may benefit others. It is not to be concealed, but suffered to show itself, and to shed light on a surrounding wicked world.2
The house consisted of a single room, so that the tiny light sufficed for all. It was not put under the bushel in order to put it out or to hide it. The bushel was an earthenware grain measure. "The stand" (tên luchnian), not "candlestick." It is "lamp-stand" in each of the twelve examples in the Bible. There was the one lamp-stand for the single room.

Christ’s Original Parables

Church History: The word Parable is derived from a Greek word, which signifies, to compare things together, to form a parallel or similitude of them with other things. What we call the Proverbs of Solomon, which are moral maxims and sentences, the Greeks call the Parables of Solomon. In like manner, when Job answers his friends, it is said he took up his "parable," Job 27:1; 29:1. In the New Testament the word parable denotes sometimes a true history, or an illustrative sketch from nature; sometimes a proverb or adage, Luke 4:23; a truth darkly or figuratively expressed, Matthew 15:15; a type, Hebrews 9:9; or a similitude, Matthew 24:32. The parabolic, enigmatical, figurative, and sententious way of speaking, was the language of the Eastern sages and learned men, Psalms 49:4; 78:2; and nothing was more insupportable than to hear a fool utter parables, Proverbs 26:7.
The prophets employed parables the more strongly to impress prince and people with their threatening or their promises. Nathan reproved David under the parable of a rich man who had taken away and killed the lamb of a poor man, 2Samuel 12:1-31. See also Judges 9:7-15; 2Kings 14:9-10. Our Savior frequently addressed the people in parables, thereby verifying the prophecy of Isaiah 6:9, that the people should see without knowing, and hears without understanding, in the midst of instructions. This result, however, only proved how deep rooted their hardness of heart and blindness of mind was; for in no other way could he have offered them instruction more invitingly, clearly, or forcibly, than by this beautiful and familiar mode. The Hebrew writers made great use of it; and not only the Jews, but the Arabs, Syrians, and all the nations of the east were and still are admirers of this form of discourse.
In the interpretation of a parable, its primary truth and main scope are chiefly to be considered. The minute particulars are less to be regarded than in a sustained allegory; and serious errors are caused by pressing every detail, and inventing for it some spiritual analogy.

The Healing Of Malchus

Church History: The Healing Of Malchus; Luke 22:50, 51; Matthew 26:51,52; Mark 14:47; John 18:10, 26
One of them which were with Jesus. John informs us that this was Peter. The other evangelists concealed the name, probably because they wrote while Peter was living, and it might have endangered Peter to have it known. And drew his sword. The apostles were not commonly armed. On this occasion they had provided two swords, Luke 22:38. In seasons of danger, when travelling through the country, they were under the necessity of providing means of defending themselves against the robbers that infested the country. This will account for their having any swords in their possession. These swords, Josephus informs us, the people were accustomed to carry under their garments, as they went up to Jerusalem. A servant of the High Priest's. His name, John informs us, was Malchus. Luke adds, that Jesus touched the ear, and healed it; thus showing his benevolence to his foes when they sought his life, and giving them proof that they were attacking Him that was sent from heaven.2
Nothing can be a greater affront or grief to the Lord Jesus, than to be betrayed by those who profess to be his followers, and say that they love him. Many instances there are, of Christ's being betrayed by those who, under the form of godliness, fight against the power of it. Jesus here gave an illustrious example of his own rule of doing good to those that hate us, as afterwards he did of praying for those that despitefully use us. Corrupt nature warps our conduct to extremes; we should seek for the Lord's direction before we act in difficult circumstances. Christ was willing to wait for his triumphs till his warfare was accomplished, and we must be so too. But the hour and the power of darkness were short, and such the triumphs of the wicked always will be.

The Sifting Of Peter; Luke 22:31, 32.

Church History: Jesus, foreseeing the danger of Peter, and knowing that he was about to deny him, took the opportunity to forewarn him and put him on his guard, and also to furnish him with a solace when he should be brought to repentance. Satan hath desired. Satan is the prince of evil. One of his works is to try the faith of believers--to place temptations and trials in their way, which they may be tested. So Satan desired to have Peter in his hands, that he might also try him. May sift you as wheat. Grain was agitated or shaken in a kind of fan or sieve. The grain remained in the fan, and the chaff and dust were thrown off. So Christ says that Satan desired to try Peter; to place trials and temptations before him; to agitate him; to see whether anything of faith would remain, or whether all would not be found to be chaff--mere natural ardor and false professions.2
But I made supplication for thee, that thy faith fail not. Jesus, having insight into what was going on in the spirit world, made supplication that Peter might be enabled to endure the trial.
And do thou, when once thou hast turned again, establish thy brethren. The language sadly intimates that Satan's test would leave him in need of repentance. As the one who perhaps exercised the strongest influence over the other ten apostles, Peter is exhorted to use his own bitter experience for their benefit and strengthening.

The Triumphal Entry Into Jerusalem

Church History: The Triumphal Entry Into Jerusalem And the Cleansing Of The Temple; Luke 19:28–46. John 12:12 – 19
And when he drew nigh, he saw the city and wept over it. The summit of Olivet is two hundred feet higher than the nearest part of the city of Jerusalem and a hundred feet higher than its farthest part, so that the Lord looked upon the whole of it as one looks upon an open book. As he looked upon it he realized the difference between what his coming might mean to it and what it did mean to it; between the love and gratitude which his coming should have incited and the hatred and violence which it did incite; between the forgiveness, blessing and peace which he desired to bring it and the judgment, wrath and destruction which were coming upon it. The vision of it all excited strong emotion, and the verb used does not indicate silent tears, but audible sobbing and lamentation.8
The great Ambassador from heaven is here making his public entry into Jerusalem, not to be respected there, but to be rejected; he knew what a nest of vipers he was throwing himself into, and yet we see two instances of his love to that place and his concern for it.

Jesus Anointed At Bethany; John 12:1 – 11

Church History: Six days before the Passover, Jesus arrived at Bethany, where Lazarus lived, whom Jesus had raised from the dead. 2Here a dinner was given in Jesus' honor. Martha served, while Lazarus was among those reclining at the table with him. 3Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus' feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. 4But one of his disciples, Judas Iscariot, who was later to betray him, objected, 5"Why wasn't this perfume sold and the money given to the poor? It was worth a year's wages." 6He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it. 7"Leave her alone," Jesus replied. "It was intended that she should save this perfume for the day of my burial. 8You will always have the poor among you, but you will not always have me." 9Meanwhile a large crowd of Jews found out that Jesus was there and came, not only because of him but also to see Lazarus, whom he had raised from the dead. 10So the chief priests made plans to kill Lazarus as well, 11for on account of him many of the Jews were going over to Jesus and putting their faith in him.
This is an account of our Savior’s entertainment at Bethany after he had raised Lazarus. A supper is made for him, at which Martha served, and Lazarus sat with him, but Mary anoints Christ with precious ointment. The action which this woman performed, she pours a box of precious ointment upon our Savior’s head, as he sat and ate, according the custom of the eastern countries at their feasts.
This action was resented and reflected upon by murmuring Judas, who valued this ointment at three hundred pence, and grudged the bestowing of it upon Christ. He accused this woman of needless wastefulness.
Lord! how doth a covetous heart think everything too good for thee? He that sees a pious action performed, and seeks to lessen or undervalue it, shows himself possessed with a spirit of envy. Judas, his invidious spirit makes him censure an action, which Christ highly approved.

The Plot To Kill Jesus; John 11:45 – 56

Church History: Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, put their faith in him. 46But some of them went to the Pharisees and told them what Jesus had done. 47Then the chief priests and the Pharisees called a meeting of the Sanhedrin. "What are we accomplishing?" they asked. "Here is this man performing many miraculous signs. 48If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our place and our nation." 49Then one of them, named Caiaphas, who was high priest that year, spoke up, "You know nothing at all! 50You do not realize that it is better for you that one man dies for the people than that the whole nation perish." 51He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, 52 and not only for that nation but also for the scattered children of God, to bring them together and make them one. 53So from that day on they plotted to take his life. 54Therefore Jesus no longer moved about publicly among the Jews. Instead he withdrew to a region near the desert, to a village called Ephraim, where he stayed with his disciples. 55When it was almost time for the Jewish Passover, many went up from the country to Jerusalem for their ceremonial cleansing before the Passover. 56They kept looking for Jesus, and as they stood in the temple area they asked one another, "What do you think? Isn't he coming to the Feast at all?" 57But the chief priests and Pharisees had given orders that if anyone found out where Jesus was, he should report it so that they might arrest him.
Many of the Jews, when they saw the things that Jesus did, believed on him, and well they might, for it was an incontestable proof of his divine mission. They had often heard of his miracles, and yet evaded the conviction of them, by calling in question the matter of fact; but now that they had seen for themselves their unbelief was conquered, and they yielded at last. But blessed are those who have not seen and yet have believed. The more we see of Christ the more cause we shall see to love him and confide in him. These were some of those Jews that came to Mary, to comfort her. When we are doing good offices to others we put ourselves in the way of receiving favors from God, and have opportunities of getting good when we are doing good.

The Death Of Lazarus; John 11:1 – 44

Church History: Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. 2This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair. 3So the sisters sent word to Jesus, "Lord, the one you love is sick." 4When he heard this, Jesus said, "This sickness will not end in death. No, it is for God's glory so that God's Son may be glorified through it." 5Jesus loved Martha and her sister and Lazarus. 6Yet when he heard that Lazarus was sick, he stayed where he was two more days. 7Then he said to his disciples, "Let us go back to Judea." 8"But Rabbi," they said, "a short while ago the Jews tried to stone you, and yet you are going back there?" 9Jesus answered, "Are there not twelve hours of daylight? A man who walks by day will not stumble, for he sees by this world's light. 10It is when he walks by night that he stumbles, for he has no light." 11After he had said this, he went on to tell them, "Our friend Lazarus has fallen asleep; but I am going there to wake him up." 12His disciples replied, "Lord, if he sleeps, he will get better." 13Jesus had been speaking of his death, but his disciples thought he meant natural sleep. 14So then he told them plainly, "Lazarus is dead, 15and for your sake I am glad I was not there, so that you may believe. But let us go to him."16Then Thomas (called Didymus) said to the rest of the disciples, "Let us also go, that we may die with him." 17On his arrival, Jesus found that Lazarus had already been in the tomb for four days. 18Bethany was less than two miles from Jerusalem, 19and many Jews had come to Martha and Mary to comfort them in the loss of their brother. 20When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home. 21"Lord," Martha said to Jesus, "if you had been here, my brother would not have died. 22But I know that even now God will give you whatever you ask." 23Jesus said to her, "Your brother will rise again." 24Martha answered, "I know he will rise again in the resurrection at the last day." 25Jesus said to her, "I am the resurrection and the life. He who believes in me will live, even though he dies; 26and whoever lives and believes in me will never die. Do you believe this?" 27"Yes, Lord," she told him, "I believe that you are the Christ, the Son of God, who was to come into the world." 28And after she had said this, she went back and called her sister Mary aside. "The Teacher is here," she said, "and is asking for you." 29When Mary heard this, she got up quickly and went to him. 30Now Jesus had not yet entered the village, but was still at the place where Martha had met him. 31When the Jews who had been with Mary in the house, comforting her, noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there. 32When Mary reached the place where Jesus was and saw him, she fell at his feet and said, "Lord, if you had been here, my brother would not have died." 33When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. 34"Where have you laid him?" he asked. "Come and see, Lord," they replied. 35Jesus wept. 36Then the Jews said, "See how he loved him!" 37But some of them said, "Could not he who opened the eyes of the blind man have kept this man from dying?" 38Jesus, once more deeply moved, came to the tomb. It was a cave with a stone laid across the entrance. 39"Take away the stone," he said. "But, Lord," said Martha, the sister of the dead man, "by this time there is a bad odor, for he has been there four days." 40Then Jesus said, "Did I not tell you that if you believed, you would see the glory of God?" 41So they took away the stone. Then Jesus looked up and said, "Father, I thank you that you have heard me. 42I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me." 43When he had said this, Jesus called in a loud voice, "Lazarus, come out!" 44The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face. Jesus said to them, "Take off the grave clothes and let him go."
The resurrection of Lazarus has been recorded only by John. Various reasons have been conjectured why the other evangelists did not mention so signal a miracle. The most probable is, that at the time they wrote Lazarus was still living. The miracle was well known, and yet to have recorded it might have exposed Lazarus to opposition and persecution from the Jews. See John 12:10-11. Besides, John wrote for Christians who were out of Palestine. The other gospels were written chiefly for those who were in Judea. There was the more need, therefore, that he should enter minutely into the account of the miracle, while the others did not deem it necessary or proper to record an event so well known. Bethany was a village on the eastern declivity of the Mount of Olives.

Jesus at a Pharisee’s House; Luke 14:1–6.

Church History:In this passage of story we find, Jesus was eating and drinking, conversing familiarly with all sorts of people; not declining the society of publicans, though they were of ill fame, nor of Pharisees, though they bore him ill will, but accepting the friendly invitations both of the one and the other, that, if possible, he might do good to both. Here he went into the house of one of the chief Pharisees, a ruler, it may be, and a magistrate in his country, to eat bread on the Sabbath day, (Luke 14:1). See how favorable God is to us, that he allows us time, even on his own day, for bodily refreshments; and how careful we should be not to abuse that liberty, or turn it into licentiousness. Christ went only to eat bread, to take such refreshment as was necessary on the Sabbath day. Our Sabbath meals must, with a particular care, be guarded against all manner of excess. On Sabbath days we must do as Moses and Jethro did, eat bread before God (Exodus 18:12), and, as is said of the primitive Christians, on the Lord's day, must eat and drink as those that must pray again before we go to rest, that we may not be unfit for that.
He went about doing good. Wherever he came he sought opportunities to do good, and not only improved those that came his way. Here was a certain man before him who had the dropsy, (Luke 14:2). We do not find that he offered himself, or that his friends offered him to be Christ's patient, but Christ came to him with the blessings of his goodness, and before he called he answered him. It is a happy thing to be where Christ is, to be present before him, though we are not presented to him. This man had the dropsy, it is probable, in a high degree, and appeared much swollen with it; probably he was some relation of the Pharisee's, that now lodged in his house, which is more likely than that he should be an invited guest at the table.
They watched him, (Luke 14:1). The Pharisee that invited him, it seems, did it with a design to pick some quarrel with him; if it were so, Christ knew it, and yet he went, for he knew himself a match for the most subtle of them, and knew how to order his steps with an eye to his observers. Those that are watched needed to be wary. It is, contrary to all laws of hospitality to seek advantage against one that you invited to be your guest, for such a one you have taken under your protection. These lawyers and Pharisees, like the fowler that lies in wait to ensnare the birds, held their peace, and acted very silently. When Christ asked them whether they thought it lawful to heal on the Sabbath day (and herein he is said to answer them, for it was an answer to their thoughts, and thoughts are words to Jesus Christ), they would say neither yea nor nay, for their design was to inform others against him, not to be informed by him. They would not say it was lawful to heal, for then they would preclude themselves from imputing it to him as a crime; and yet the thing was so plain and self-evident that they could not for shame say it was not lawful. Good men have often been persecuted for doing that which even their persecutors, if they would only give their consciences the opportunity to speak out, would want to be lawful and good. There was many a good work Christ did, where they cast stones at him and his name.
Christ would not allow himself to be hindered from doing good by the opposition and contradiction of sinners. He took him, and healed him, and let him go, (Luke 14:4). Perhaps he took him aside into another room, and healed him there, because he would neither proclaim himself, such was his humility, nor provoke his adversaries, such was his wisdom, his meekness of wisdom. Though we must not be driven off from our duty by the malice of our enemies, yet we should order the circumstances of it so as to make it the least offensive. Or, He took him, that is, he laid hands on him, to cure him; he embraced him, took him in his arms, big and unwieldy as he was (for so dropsically people generally are), and reduced him to shape. The cure of a dropsy, as much as any disease, one would think, should be gradual; yet Christ cured even that disease, perfectly cured it, in a moment. He then let him go, lest the Pharisees should fall upon him for being healed, though he was purely passive.
That our Lord Jesus did nothing he couldn’t justify, to the conviction and confusion of those that quarreled with him, (Luke 14:5-6). He still answered their thoughts, and made them hold their peace for shame who before held their peace for subtlety, by an appeal to their own practice, as he had been used to do upon such occasions, that he might show them how in condemning him they condemned themselves: which of you shall have an ass or an ox fallen into a pit, by accident, and will not pull him out on the Sabbath day, and that straightway, not deferring it till the Sabbath be over, lest it perish? Observe, It is not so much out of compassion to the poor creature that they do it as a concern for their own interest. It is their own ox, and their own ass, that is worth money, and they will dispense with the law of the Sabbath for the saving of. Now this was an evidence of their hypocrisy, and that it was not out of any real regard to the Sabbath that they found fault with Christ for healing on the Sabbath day (that was only the pretence), but really because they were angry at the miraculous good works which Christ wrought, and the proof he thereby gave of his divine mission, and the interest he thereby gained among the people. Many can easily dispense with that, for their own interest, which they cannot dispense with for God's glory and the good of their brethren. This question silenced them: They could not answer him again to these things, (Luke 14:6). Christ will be justified when he speaks, and every mouth must be stopped before him.

Blessed Is The Woman That Gave You Birth

Church History: The Woman Who Exclaimed: "Blessed Is The Woman That Gave You Birth," Luke 11:27:28
And it came to pass, as he spoke these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the woman that gave you birth, and nursed you; But he said, Yea rather, blessed are they that hear the word of God, and keep it.
Matthew and Mark did not speak of this event, nor can we attribute it to that of Christ's mother and brothers desiring to speak with him because they couldn’t get near him because of the crowd. Luke tells us this in (Luke 8:19), where there also was an interruption much like that, and, like that, occasion, we can learn from it.
The applause which an affectionate, honest, well-meaning woman gave to our Lord Jesus, upon hearing his excellent discourses. While the scribes and Pharisees despised and blasphemed them, this good woman (and probably she was a person of some quality) admired them, and the wisdom and power with which he spoke: As he spoke these things, with a convincing force and evidence, a certain woman of the company was so pleased to hear how he had confounded the Pharisees, and conquered them, and put them to shame, and cleared himself from their vile insinuations, that she could not refrain from crying out, "Blessed is the woman that gave you birth. What an admirable, what an excellent man is this! Surely never was there a greater or better born of a woman: happy is the woman that has him for her son. I should have thought myself very happy to have been the mother of one that speaks as never a man has spoken, that has so much of the grace of heaven in him, and is so great a blessing to this earth." This was well said, as it expressed her high esteem of Christ, and that for the sake of his doctrine; and it was not wrong that it reflected honor upon the virgin Mary his mother, for it agreed with what she herself had said (Luke 1:48), All generations shall call me blessed; some even of this generation, bad as it was. To all that believe the word of Christ, the person of Christ is precious, and he is an honor, (1Peter 2:7). We must be careful to prevent ourselves from, as this good woman did, giving too much honor to his natural kindred, his mother. We must keep the focus on Christ and his message.
The occasion which Christ took from this to pronounce them more happy who are his faithful and obedient followers than she was who gave birth and nursed him. He does not deny what this woman said, nor refuse her respect to him and his mother; but leads her from this to that which was of higher consideration, and which more concerned her: Yea, rather, blessed are they that hear the word of God, and keep it,"(Luke 11:28). This is intended partly as a check to her, for placing so much adoration upon his bodily presence and his human nature, partly as an encouragement to her to hope that she might be as happy as his own mother, whose happiness she was ready to envy, if she would hear the word of God and keep it. Though it is a great privilege to hear the word of God, yet those only are truly blessed, that is, blessed of the Lord, that hear it and keep it, that keep it in memory, and keep to it as their way of life.