Matthew 13:44

Mat_13:44

Again, the kingdom of heaven is like unto treasure hid in a field.

Treasure

1. The Holy Scriptures contain an inestimable treasure-wisdom, grace, comfort, joy.

2. Many not aware of this. They are like some landowners, who can watch with delight the growth of grass, corn, and flowers in their fields, but who lose sight of the precious ore beneath the surface. Can cull a bouquet of flowers-the poetry, history, and imagery-but lack the tools (repentance, faith, hope) for delving to the rich mineral beneath.

3. This treasure can only be discovered by careful search.

4. The greater our desire for the blessings of Divine grace, the greater will be our fear lest we should fall short of them.

5. The discovery of this hid treasure should fill the believer with gladness-the Ethiopian Eunuch went on his way rejoicing.

6. Having discovered the excellency of Divine things, we should be ready to renounce such pleasures and habits as hinder their attainment. Moses gave up the attractions of the Egyptian court, choosing rather to suffer affliction with the people of God. So now the true convert will give up worldly vanities, unfair dealing, uncharitableness, insincerity, and will learn to crucify the flesh with its affections and lusts. (Essex Remembrancer.)

The parables of the hid treasure and the pearl, or how men find Christ

I. There are certain estimates of the kingdom of God, and certain things that are done in relation to it, which both parables agree in representing.

1. The first and most prominent is that both parables represent the gospel as a very precious thing, and as commending itself to men as a very precious thing. A forgiven soul the highest good of man.

2. The parables further agree in representing the secret character of the spiritual blessings of the new kingdom. It is a secret life as well as a visible society. Its truths require the spiritual faculty to discern them.

3. The parables agree further in their representation of the earnestness and determination with which the precious treasure of the gospel is secured.

II. But now they broadly diverge and teach important lessons concerning the diversities of the Christian life.

1. The first point of difference is the way in which the riches of the kingdom are discovered. The treasure-finder stumbles upon his prize unexpectedly; the pearl-merchant finds his in earnest search. This is not the representation of a careless, unspiritual man, who does not so much find the gospel as he is found by it; but of a man whose desires and efforts are right, but who does not all at once find the thing that he wishes. The pearl-seeker seeks with determination. He has many pearls. It is one pearl amongst many that can satisfy him. Touching the law he was blameless, but what was gain he now counts loss for Christ.

2. But the different ways in which men meet God are also indicated in the contrasted emotions and conduct of the two finders of treasure; and these are in exquisite harmony with the character described. The man who unexpectedly finds treasure is impulsive in his joy; the other is joyous, but calm. The treasure-finder buys the entire field; this indicates the feverish, unintelligent way in which such characters realize their salvation. We must not think more of the field than of the treasure. The pearl-seeker buys only the pearl. He distinguishes the essential from the accidental. (H. Allen.)

The kingdom of heaven

Subject religion to the ordinary tests of value: there are four great tests of value.

I. The first is rarity. An old master who painted pictures many a hundred years ago, and sent down a worthy name and fame to posterity, is represented in these days by only two or three. One canvas is hung here, we will say in the National Gallery, and another in Vienna, and another somewhere else: all the rest are burned by fire or rusted and moulded away by the influence of time. The bare fact that there are only three specimens extant of that mans master-pieces gives them a value that cannot be covered even though you cover that canvas with gold. According to their rarity is their value. For what is true religion? If there is anything in it at all, if it is not a gross deception, I will tell you what it is. It is holiness and happiness-rare things in the world, my masters, look for them where you will.

II. Let us take another test of value, one that you are all acquainted With more or less-I mean the verdict of a competent authority. If a child is playing at the mothers door with what appears to be a piece of beautifully-coloured or transparent glass, it may flash so brightly that even the mother is curious enough to take it from the little palm of her child and hold it up to see how the sun rays dance around it; but she is content then to pass it back again as a thing of no more moment. But lo, a lapidary comes that way who, with keen and practised eye, catches the peculiar scintillations that rise from it, and he takes it in his hand, holds it between him and the sun, weighs it, judges of the comparative weight and measure, and then passes it into the mothers hand, saying, Madam, are you aware that that is a diamond, and not glass? In a moment the verdict of a competent authority has increased its value fifty thousand fold. So with a picture which has hung on a cottage wall for years, an unvalued heirloom, that hangs there simply because it is its accustomed place. There comes in one who knows, and he uses means to take away the canker and the rust of time, and unburies a patch of subtle colour that lies beneath, and he says in a moment, Why that is a Rembrandt, and in a moment the verdict of a competent authority gives it a value that it never possessed before. I want to rest religion on the same ground, the verdict of a competent authority. Ah, but I hear somebody there saying, where will you find an authority that is sufficient for us? Where will you find one that we are bound to believe? Brothers, on the principle that experience is the grandest teacher.

III. Not only rarity, not only the verdict of a competent authority, but durability is an important test of value. Why, you will scarcely give your child a sixpence to go and buy a toy without giving it a little wise motherly counsel at the same time not to buy something that will break almost before it gets home. That is true right along the whole of your business transactions. How long will it last? as old Humphreys says, is one of the wisest questions that a buyer can inquire after. Well, let us put that test to religion. You know beauty has a value, a wondrous value, as we have seen in the diamond already; but if you ask for the value of beauty alone, then I protest to you that I know nothing in this world that is more beautiful than a full-blown bubble rising from the lips of a schoolboy on a summers afternoon, floating out in a stately silence of its own, a beautiful crystal globe, dancing in the sunlight as though it loved its congeners. As it passes over field and tree and house and passer-by, is photographed in many colours upon its brilliant walls, and as it rises higher and higher in the sunlight, you are ready to say, How beautiful! And yet you say, As worthless as a bubble. Why? Because it will not last.

IV. Now, there is only one more that I know anything about myself, but I declare to you I think it is the most important of the four, and that is the test of adaptation. What is the use of a telescope that does not bring a thing nearer and magnify it to the eye? What say you of yonder sailor who is out on the seas shipwrecked; all his chance of life is his gripping power to a slippery, craggy rock that rises just above the surging seas; he can see nothing; no hope of life, blood starts from his fingers ends as he grips, lest he plunges in the deep. What is the most precious thing in the world to him? You wont offer him a fortune, will you? Millions are of no use: the most precious thing to that man is a boat; it is adapted to his special necessity. (J. J. Wray.)

The particle of the treasure

I. THE excellency of the gospel is not generally understood by men. It is a hid treasure. Illustrate the fact:

1. In its nature. The reference under this metaphor is not designed to apply so much to the case of men to whom the gospel is not exhibited, as with the heathen. It applies to men who have the gospel; yet they will not estimate it.

2. In its source. The cause is the universal depravity of the heart.

II. The gospel does intrinsically possess vast and inestimable valve. It is a treasure. The value of the gospel will appear if you consider

(1) The source in which it originates;

(2) The blessings which it communicates;

(3) The mediation upon which it rests;

(4) The diffusiveness of which it is susceptible;

(5) The permanence with which it is invested.

III. The discovery of the actual value of the gospel must exert a master influence upon the principles and habits of those by whom it is acquired.

1. The discovery of the value of the gospel must arise from the influence of the Divine Spirit.

2. Then men practically abandon all that may interfere with their enjoyment of the blessings which the gospel exhibits.

3. This abandonment will never fail of procuring the desired result.

4. The treasure is offered to all freely and fully. (J. Parsons.)

Hid treasure

Says old Thomas Fuller, Lord, this morning I read a chapter in the Bible, and therein observed a memorable passage whereof I never took notice before. Why now, and no sooner, did I see it? Formerly my eyes were as open, and the letters as legible. Is there not a thin veil laid over Thy Word, which is more rarified by reading, and at last wholly worn away? The Word of God is like unto treasure hid in a field. Its best things are ever below the surface. Then shall ye seek them and find them, when ye shall search for them with all your heart.

Points in parable of hid treasures

I. Vital religion is an individual matter.

2. To the individual it must come in direct, personal relations.

3. A man must be prepared for effort and sacrifice to gain a personal interest in religion. (Anon.)

Hiding treasures

Owing to the insecurity of property in the East, from war and oppression, joined to the necessity of keeping valuable property in hand, for want of secure banks of deposit, the practice of hiding precious utensils and ornaments, money and jewels, has always been common. Often these are built up into the walls of the owners house, often buried in fields and gardens. (Kitto.)

Jewish law of things found

According to Jewish law, if man found treasure in loose coins among the corn, it would certainly be his, if he bought the corn. If he had found it on the ground, or in the soil, it would equally certainly belong to him, if he could claim ownership of the soil. (Edersheim.)

The parable of treasure hid in a field

There is a twofold hiding of this treasure.

I. An evil hiding which is not intended here. When a man hath received light and knowledge of Christ and Divine truth, and he (through Satans temptations and the evil of his own heart) strives to smother it in his own breast, or conceals what he knows, this is an evil hiding. Now the reason why some do this I shall show.

1. Because truth is only discovered to his understanding. They may be much enlightened, but his will consents not, subjects not to the power of it. Nor is he in love with it, his affections being not changed, or as the apostle says, Such do not receive the truth in the love of it.

2. It may be occasioned through shame. He s ashamed of Christ and His word; the visible profession of religion exposeth much to reproach and contempt.

3. It may be through idleness he is not willing to be at further pains, nor at the charge to sell all that he hath to buy this field, or publicly to receive Christ.

4. Moreover, fear may be one cause of the sinful hiding of this treasure. He knows not what the losses may be he may meet withal, or what he may suffer for Christs sake, if he visibly confesseth Him.

5. An evil hiding imports a non-improving of their light and knowledge (Mat_25:18).

II. There may be a good hiding of this treasure, which may denote-

1. Such endeavour to the uttermost, whatsoever it may cost them, to make it their own, and will not wickedly conceal what Christ hath done for them (Psa_66:16).

2. They make use of all means to secure it, and in prayer crying to God continually to help them to persevere and keep this treasure against all attempts of enemies whatsoever.

Why Christ is called treasure

1. Rich treasure is counted an excellent thing, and therefore it is much desired; the hearts of mankind naturally run after riches and earthly treasure; Christ may upon this account be compared to treasure.

2. This spiritual treasure makes all that find it very rich (Rev_3:18).

3. Much earthly treasure makes men to be envied and hated by many persons, and are in danger to be robbed by thieves. So a believer is hated and envied by the devil and wicked men. Satan, like a cunning thief, strives to rob them of their treasure.

4. Such who have much riches, or store of earthly treasure, live high; they feed or fare not as the poor do; also they are more richly clothed, and delivered from the care and fears which the poor are vexed with continually.

5. A man that hath much earthly treasure can do more good to his neighbour than multitudes of others are able to do. So believers, rich in faith, rich in promise, rich in experience, can do more good to others-they can give better counsel, more and better comfort (Pro_10:21).

6. He that hath much earthly treasure values himself accordingly, rich and honourable are his companions, and with them he communes every day. So he that hath much spiritual treasure values himself upon the best grounds; he is a child of God; he hath God for his portion; he is allowed communion with God; he is assured he shall never want any good thing (Psa_119:63).

7. Hid treasure is not found without much pains and diligent searching, no more is this spiritual treasure (Pro_2:2; Pro_2:5).

8. He that hath much earthly treasure, commonly sets his heart upon it, and it is his chiefest delight; so he that hath found this treasure, sets his heart upon it. God and Christ are his chiefest delight (Mat_6:21).

9. Such who find great treasure rejoice; so he that finds Christ, this spiritual treasure, rejoiceth; he selleth for joy all he hath to buy that field. A believer has cause of joy, he is happy for ever.

I shall now show you the nature of this treasure

1. It is heavenly, not earthly, treasure; as far as heaven excels the earth, so far heavenly treasure excels all the riches and treasures of this world.

2. It being heavenly and spiritual treasure, it followeth that it must be incorruptible treasure.

3. It is soul-satisfying treasure, the treasures of this world can never satisfy the immortal soul of man.

4. It is durable and everlasting treasure, not uncertain riches, which are compared to vapour (Pro_23:5).

I shall show you how this treasure is hid

Christ is like hidden treasure.

1. He was long hid in God, or covered and out of sight of men. The salvation by Jesus Christ was hid from the Jews who believed not under the law, under dark shadows and beggarly elements, so that they could not find this treasure.

2. Christ and His benefits are hid in the dispensation of the gospel, so that very few can find this rich treasure. They have the field, viz., word and administration of the gospel, but carnal men see not the mysteries of the gospel.

3. This treasure was hid (and is still); dark, parabolical, symbolical, or tropical expressions uttered by our blessed Lord. Many had the field; the parables and similitudes were spoken to multitudes, but the treasure in them few saw. It is evident that the treasure is still hid from most in our days.

4. This treasure is hid by the Lord from multitudes, as an act of His Sovereign will and pleasure (Rom_9:18; Mat_21:25-26).

5. That may be said to be hid which mankind cannot find without God reveals it to them in a supernatural way. Now the knowledge of Jesus Christ and the mysteries of the gospel mankind naturally cannot know.

6. That which needeth many gradations to unfold it is a hidden thing, but the knowledge of Christ the Redeemer, and mysteries of salvation, needed many gradations to unfold it. To our first parents it was made known by the promise, The seed of the woman shall break the serpents head. Then to Abraham God gave a further discovery thereof (Gen_22:18). Afterwards it was revealed by types, ceremonies, and sacrifices of the law, and then we come to the gospel dispensation.

7. That which requires our uttermost skill, wisdom, and diligence to search and find out is a hidden thing, but the true knowledge of Jesus Christ requires our uttermost skill, wisdom, and diligence in searching to find out, and therefore it is a hidden thing (Pro_2:1-5). As men know not the price thereof, so many know not the place thereof where it is hid. It is hid from many by the devil (2Co_4:3-4).

I shall now show why he rejoices that finds this treasure

He that finds this treasure, finds the Lord Jesus Christ, the Pearl of great price, which far exceeds all hid treasure and mountains of prey. Therefore it is from the worth of this treasure that a believer that finds it cloth rejoice. It may be from the great use of this treasure to him. He was poor before, this treasure enricheth him; he was naked, he is gloriously clothed; he was forced to feed on husks, now he is fed with rare food, the Bread of Life. This treasure mainly consisteth in the saving knowledge of God and Jesus Christ (2Co_4:7. It is an experimental, not a mere speculative knowledge. It is a practical knowledge (Job_22:21-22; 1 John if. 4). It is an enlivening knowledge (Col_3:10). It is a translating and transforming knowledge (Rom_6:3-4; Rom_6:6). It is a progressive knowledge (2Co_3:18). He that finds this treasure makes the field his own, he secures the field. (B. Keach.)

The hidden treasures, and the pearl of great price

I. These parables do not teach that the blessing of salvation is cofined to any one particular enclosure.

1. It is not confined to the Church.

2. The field is not confined to the Bible. Many are saved who do not know the Bible: In whatsoever connection it is that a man first discovers Christ, that to him is the field.

II. These parables are not to be construed as teaching that salavation is a Thing which a man can buy. It is not a commodity outside of the man which he can transfer by purchase; it is a nature within him that can be imparted only by God.

III. These parables do not counsel concealment in the matter of our salvation. Men hide that of which they are ashamed; none need be ashamed of Jesus and His salvation. Men hide that which they are afraid of losing, or of having stolen from them; but who can deprive of that which is within us. No man has any exclusive property in salvation. The new life will make itself felt. (W. M. Taylor, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 13:44. Again — The three following parables were proposed, not to the multitude, but peculiarly to the apostles: the two former of them relate to those who receive the gospel; the third, both to those who receive, and those who preach it. The kingdom of heaven is like unto treasure hid in a field — The kingdom of God, to be set up in the hearts of men, which is righteousness, peace, and joy in the Holy Ghost, or the salvation of the gospel, is a treasure indeed, but a treasure which, though contained in the field of the Scriptures, is hid from the carnal part of mankind, even from the most wise and prudent of them. Many who frequently traverse this field are not aware that it contains such a treasure. But when a man, in consequence of having the eyes of his understanding opened, has discovered it, he hideth it in his heart — makes, at first, his discovery the matter of his serious meditation in private, rather than the subject of his conversation in public; or uses the greatest care and caution, and is more intent on securing the treasure to himself, than on telling to others what a discovery he has made: and for joy thereof — Through joy arising from the prospect of being speedily enriched; goeth and selleth all that he hath — Gives up all other happiness; parts with every object that has engaged, or would engage, his affection; renounces every desire, care, and pursuit, every interest and pleasure that he sees to be incompatible with his enjoyment of the salvation he seeks, or would prevent his obtaining it; and buyeth that field — Makes himself acquainted with, and embraces by faith the truth as it is in Jesus, the glad tidings announced thereby, and revealed in the Scriptures, and with the field obtains the treasure: for this law of the Spirit of life in Christ Jesus makes him free from the law of sin and death, Rom 8:2.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

FIFTH PARABLE. — The Hid Treasure, Mat_13:44.

44. Again — The following three parables were not spoken, like the previous ones, to the multitude by the sea side, but privately to the disciples in the house. They mainly illustrate the same subject, and affirm the same views as the previous parables. The kingdom of God, as bringing an invaluable Gospel, and as implying a time of probation, is set forth in brief similes. Treasure hid in a field — Divine truth is a treasure from its value; it is hid because men’s eyes are apt to be morally blind to its reality. But the true seeker of it is ready to give everything for it. And as the former parables were delivered to the multitudes, and then explained to the disciples alone, there may be an allusion to the fact that the deeper instructions of Christ are reserved from the incapable multitude and delivered to his disciples.

“It is not difficult to account for this hid treasure. This country has always been subject to revolutions, invasions, and calamities of various kinds, and hence a feeling of insecurity hovers over the land like a dismal spectre. The government robs, and so do the nobility and clergy; Arabs rush in from the desert and plunder; warriors and conquerors from every part of the world sweep over the land, carrying everything away that falls into their hands. Then there are and always have been intestine commotions and wars, such as laid Lebanon in ruins in 1841, and again in 1845. At such times multitudes bury their gold and jewels, and in many cases the owner is killed, and no one knows where the treasure was concealed. Then again this country has ever been subject to earthquakes, which bury everything beneath her ruined cities. On the first day of 1837, Safed was thus dashed to the ground in a moment, house upon house down the steep mountain side, and many entire families were cut off. Some were known to have money, and it was a shocking spectacle to see hardened wretches prowling about under the ruins, amid putrifying carcasses, in search of these treasures.” — Dr. Thomson.

It is thus because the state of society is insecure, and no safe public depositories exist, that money is often hid by the owner in the earth. By the Jewish law, and partly by Roman law, the owner of the ground was owner of its concealed treasure. In the parable the finder uses his knowledge of the fact to guide himself in the bargain, as men use professional knowledge for their own profit. He pays the owner all the field is worth to his ignorance. Was the purchaser bound or not to inform the owner of the fact of the concealed treasure?

The finder purchases not the treasure alone, but the field that holds the treasure. So good men embrace not naked truth alone, but the Bible and the Church, which possess that truth. He who loves religion loves the unity, peace, and prosperity of the Church of God, with her blessed Gospel, her divine law, and her sanctifying ordinances.

The following incident from Dr. Thomson forcibly illustrates this parable: “About three years ago some workmen, digging over the ground of this garden on our left, found several copper pots, which contained a large quantity of ancient gold coin. The poor fellows concealed the discovery with the greatest care; but they were wild with excitement, and besides, there were too many of them to keep such a secret. The governor of the city heard of it, apprehended all who had not fled, and compelled them to disgorge. He recovered two of the pots, placed them beside him, and required them to refill them with coin. In this way he obtained between two and three thousand; but it is certain that there remain hundreds, if not thousands, which he could not get. The French consul told me that the whole number was over eight thousand. They are all coins of Alexander and his father Philip, of the most pure gold, each one worth a little more than an English sovereign. As there is no mixture of coins later than Alexander, the deposit must have been made during his reign, or immediately after. I suspect it was royal treasure, which one of Alexander’s officers concealed when he heard of his unexpected death in Babylon, intending to appropriate it to himself; but being apprehended, slain, or driven away by some of the revolutions which followed that event, the coin remained where he had hid it.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Mat_13:47. Net.—The reference is to the large drag-net or seine, [σαγήνη—hence sagena (Vulgate) and English sean or seine]. One end of the seine is held on the shore, the other is hauled off by a boat and then returned to the land (Carr).

Mat_13:52. Instructed unto the kingdom of heaven.—The new law requires a new order of scribes who shall be instructed unto the kingdom of heaven—instructed in its mysteries, its laws, its future—as the Jewish scribes are instructed in the observances of the Mosaic law (ibid.). Things new and old.—

1. Just as the householder brings from his stores or treasury precious things which have been heirlooms for generations, as well as newly acquired treasures; the disciples, following their Master’s example, will exhibit the true teaching of the old law, and add thereto the new lessons of Christianity.

2. Another interpretation finds a reference to Jewish sacrificial usage by which sometimes the newly-gathered fruit or corn, sometimes the produce of a former year furnished the offering (ibid.).

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_13:44-52

The price of truth.—Two of these parables appear as like to each other as they seem different from the third. It is not difficult, however, to trace in all of them one general thought; a thought which comes in, also, in what the Saviour afterwards says to His disciples, in bringing this series of parables to a close (Mat_13:51-52). Briefly expressed, this general thought is the exceeding value of truth. No possession is better. No beauty is greater. Nothing will show this like the end.

I. No possession is better.—“The kingdom of heaven is a treasure” (Mat_13:44). So the first parable says. Even the man who is desirous of treasure may not see this at first. It is treasure “hid” in a field. He does not appreciate at first the full value of what is before him. But when he does see it—observe the fact—he “hides” it again. He covers it up as being that which he wants to keep for himself. He covers it up also, as being the only thing which he desires to possess. For joy thereof—for its sake—he parts with all else that is his. “He goeth and selleth all that he hath, and buyeth that field.” That is what truth is—the truth of the gospel—to him. It is the thing—the one thing—which he desires to possess (cf. Luk_10:39; Luk_10:41-42).

II. No beauty is greater.—This seems the further idea of the parable of the “pearl.” A pearl is not only a valuable possession. It is a lovely one, too; a thing of grace and adornment; a thing of lustre and glory. It is also to be observed that the man described here is a man who appreciates this. He is a “merchant seeking goodly pearls” (Mat_13:45). The very reason why he is seeking them is because of their goodliness and beauty. And the thing he sets store on in his seeking and selecting is that they should be eminent in this way. Hence, therefore, the great significance of his final decision. In his search he comes across one particular pearl, such as he had never previously seen. He believes it to be one which it is impossible to surpass. He finds it therefore—hardly surprisingly—to be of very “great price.” That matters not in his eyes. He “goes and sells” all that he has, and brings the money together, and thankfully hands it over in exchange for that “pearl” (Mat_13:46). So it is, also, that we ought to feel and do by the gospel of grace. As it was with the Apostle, so should it be to ourselves, “the glorious gospel of the grace of God,” the thing in comparison with which all other things are but as “dung and dross” (Php_3:8), and for the sake of which all that is inconsistent therewith, is parted from with delight (cf. Psa_27:4, the “beauty of the Lord,” Psa_96:9 etc.). Even so, in brief, the word of salvation is to those who view it aright, something as super-excellent in its methods and means as it is in its end.

III. Nothing will show all this like the end.—For the present, no doubt, it often appears as though the reverse were the truth, and as though it signified little whether a man saw or did not see the preciousness and beauty of truth. But that is simply because of what the third parable tells us with regard to the present; and of what the parable of the tares had previously told us of it in a different way. The present is a permittedly mingled condition of things. This had been represented in the previous parable by the tares and the wheat growing together. This is represented hero under a different figure, that of a “net.” The “kingdom of heaven,” as it is now, is “like unto a net cast into the sea,” and having within it, therefore, “gathered” together fish of “every kind.” For the present, therefore, and while the “net” is still in the “sea,” its contents are mingled together. The good and the bad are both there, sharing a common lot, for the time. But it was for a time—and for a time only—that this state of things was meant to continue. By and by, in the nature of things, the “net” would be drawn up on “the beach.” And when “on the beach,” in the nature of things again, its contents would remain “mingled” no more. There were those there, on the contrary, who would “sit down” and begin separating between them, and who would not conclude, also, till they had made a thorough and permanent end of the task. Then would be seen finally, what was sometimes so hidden now, how great was the difference in their lot; and how much it signified whether men saw or did not see the true character of the word. Where are the “good” fish now? Gathered in vessels. Where are the “bad” now? “Cast” wholly “away.” Where those persons now that once despised the word and yet were allowed for a time to stand by the side of those who honoured and prized it? “Severed” now from among them by the hands of those angels who have come forth for that purpose. “Severed” from among them and “cast away” from them—to where? To the same place and state as were previously spoken of in the same connection in the parable of the tares (cf. Mat_13:50; Mat_13:42). So doubly assured is it, therefore, that it shall not be with them, as with those who love the word, in the end.

Hence briefly, and to the disciples especially, as to those appointed to sow that seed of the word, the application of all. Let them, as such, take very good care:—

1. To understand the gospel themselves (Mat_13:51).—How could they teach it unless they did? How could they lead into truth if they themselves were in error?

2. To prize it themselves.—This word of the kingdom, we have just seen, should be a peculiar “treasure” (Mat_13:44-46) to all. It should be especially so to the “scribe” who should be of all men the most familiar with its meaning. And almost more so to the “householder” or steward (1Co_4:1), who has to dispense it to others. Let neither know of any “treasure” but this (end of Mat_13:52).

3. To follow in doing so the example and teaching of the Master Himself.—This method of parables had been emphatically a bringing forth of “things new and old”—of illustrating and teaching the unfamiliar by means of the familiar (see before on Mat_13:1-17). Also, as we saw before (Mat_5:17 etc.), all that both seemed and was “new” in the teaching of the Saviour, was in very truth only the further extension and so the fulfilment of the “old.” Let those who were to go forth in the Saviour’s name adopt the same plan. Never be stale. Never be crude. Never obsolete. Never new-fangled. Always “up to date.” Never despising the past.

HOMILIES ON THE VERSES

Mat_13:44. Treasure hid in a field.—

1. Another parable teaching us that the church, in regard of the precious doctrine of grace and salvation to be had by Christ in it, is, a rich treasure, able to relieve and supply all wants and necessities; therefore called a hid treasure, which the misbeliever, how wise soever in the world, cannot perceive.

2. The believer who findeth it will make no reckoning of the worth of any earthly thing in comparison of it, but will part with whatever is pleasant or profitable unto him in this life, rather than be deprived of this grace.

3. As he laboureth to have this treasure, so he hath a care to keep it.—David Dickson.

The hidden treasure.—I. There is a treasure, placed within our reach in this world, rich beyond all comparison or conception; a treasure incorruptible, and undefiled, and unfading.

II. The treasure is hidden.

III. The hidden treasure is at last found.

IV. The instant, ardent effort of the discoverer to make the treasure his own, now that he knows what it is and where it lies.

V. He parts with all in order that he may acquire the treasure.

VI. When the man had discovered the treasure, “for joy thereof” he went and sold all, in order to buy the field that contained it.—W. Arnot, D.D.

Mat_13:45-46. The pearl of great price.—

I. The person represented by this merchant.—Different characters, different classes of sinners, are represented as being saved in the two parables of the hid treasure and the pearl of great price. For examples of these, let me select two remarkable men—Colonel Gardiner and John Bunyan. Gardiner’s was a sudden and remarkable conversion. In salvation he found as much as the man in the treasure which his ploughshare brought to light, what he never sought nor expected. Bunyan, on the other hand, seeking the pardon of sin, a purer life, and a holier heart, had been a merchant seeking “goodly pearls;” and, in his case, the seeker became the finder.

II. The pearl of great price.—As all which the merchant sought in acquiring many goodly pearls was found in one—one precious, peerless gem—Jesus teaches us that the soul finds in Himself all it feels the want of and has been seeking in other ways—peace with God and peace of conscience, a clean heart and a renewed mind, hope in death and a heaven of glory after it.

III. How this pearl was obtained.—It was not bestowed as a gift. On the contrary, the merchantman, trading in goodly pearls, bought it at the price of all he had. Though we cannot, in the ordinary sense of the term, buy salvation, no man is saved but he who gives up his sins for Christ, takes up his cross, and, denying himself daily, follows Jesus.

IV. Some lessons taught by this figure of a merchant.—

1. To make religion our chief pursuit.

2. To guard against deception.

3. To examine our accounts with God.—T. Guthrie, D.D.

Mat_13:46. Goodly pearls.—No heart is, at this moment, quite vacant, quite listless, quite objectless. We will not speak of men whose goodly pearl is mere thoughtless self-indulgence. But we speak of three goodly pearls, sometimes reflecting, sometimes counterfeiting, the pearl of great price.

I. The pearl of true reality.—The thing that is a substance of which there are ten thousand shadows. Is there a goodlier pearl than this in all God’s universe? We do not complain of this object of search, but of the method of seeking. How often is the search of truth not a business, but a pastime, not a struggle, but an excuse! Away with the worship of doubting.

II. The pearl of virtue.—Let no man disparage it. God does not; Christ does not; but let no man make the pearl a thing which looks only at the act, and never enters into the heart, out of which, God says, are the issues of life. The seeker of the pearl of virtue must listen to what God has to say about it, and be wrapped within the folds of the righteousness of Christ.

III. The goodliest pearl of all to be threaded on this string is the pearl of love.—But who can tell the sorrows of the pursuit, or the disappointment of the attainment? One loves and the other does not. Oh, the merchant seeking this pearl, is a very sorrowful man ere all is done! But God is the Fountain of love, and offers Himself as its satisfaction. That is the Pearl of price.—C. J. Vaughan, D.D.

Mat_13:45-46. Finding something better than sought.—The application of the parable is, intellectually at least, a short and easy process. It is not precisely the case of a man who finds the kingdom of God when he is seeking something else; neither is it the case of a man who first thoroughly knows the worth of that kingdom and then sets out in search of it. There is no such example; no man knows its worth before he obtains it. The merchant knew the value of pearls and set out in search of them, but such a pearl as that which he found he had never seen before, and never expected to see. So, although a man has some spiritual perceptions and spiritual desires, although by a deliberate judgment he determines to seek the life eternal in preference to all the business and pleasures of the world, he does not at the outset understand how exceeding rich the forgiving grace of God is. Nay, he thinks, when he first begins his search for salvation, that it may be accomplished by the union of many attainments, such as men may possess. Precious pearls and a number of them indeed; but still such pearls as he has often seen in the possession of other merchants, and as he has in former times had in his own store. He goes out with cash in hand to buy pearls, but he leaves his house and land still his own. He expects to acquire many excellent pearls and retain all his property besides. He did not conceive of one that should be worth all he had, until he saw it. It is thus that people under conviction set out in search of something that will make them right before God.—W. Arnot, D.D.

Mat_13:46.Sacrifice for gain.—If a man wants money, he must seek it; if he wants learning, he must pay its price in hard study. Ignorance he may have without effort. To raise thistles a man need not prepare the ground nor sow the seed; to raise wheat he must do both. Toil is evermore the standard of value. Cost and worth are ever close neighbours. Only by the rugged path of toil do men reach the heights of great attainment; only by paying the price of heroic effort do they write their names high in the temple of fame. We are all familiar with the answer of Euclid to King Ptolemy Lagus when he asked, “Is there not a shorter and easier way to the study of geometry than that which you have laid down in your Elements?” His reply was, “There is no royal road to geometry.” There is no road to heaven but that of sacrifice, that of cross-bearing; we must go in this narrow way or not at all. But it is also a way of joy, a path of pleasantness and peace. You must not expect to become a Christian by accident. That blessed experience must be the result of deliberate determination, of intelligent seeking, and of faithful enduring. This truth is earnestly affirmed in many parts of Christ’s teaching. Christ’s honesty is worthy of commendation. He clearly lays down the conditions of discipleship; we must take up the cross and follow Him.—R. S. MacArthur, D.D.

Mat_13:47-50. The net.—

I. The net gathers of “every kind.”—This is set before us as a picture of the church of Christ as it now is. It embraces every variety of character.

II. This mixture arises from the manner in which the kingdom of heaven is proclaimed among men.—It is not proclaimed by addressing private messages to selected and approved individuals, but publicly to all. The recruiting sergeant watches for likely men and singles them out from the crowd; but the kingdom of heaven opens its gates to all, because it has that which appeals to humanity at large, and can make use of every kind of man who honestly attaches himself to it.

III. But this mixture is at length to give place.—The end is not a mere running down of the machinery that keeps the world going, it is not a mere exhaustion of the life that keeps us all alive, it is not a hap-hazard cutting of the thread; it is a conclusion, coming as truly in its own fit day and order, as much in the fulness of time and because things are ripe for it, as the birth of Christ came.

IV. The distinction which finally separates men into two classes must be real and profound.—It is here said to be our value to God. It is possible some one may defend himself against the parable by saying, “I will not alarm myself by judging of my destiny by my own qualities; I am trusting to Christ.” But precisely in so far as you are trusting to Christ, you have those qualities which the final judgment will require you to show. “If any man hath not the Spirit of Christ, he is none of His.” You are useful to God in so far as you have the Spirit of Christ.—M. Dods, D.D.

The draw-net.—The net is not the visible church in the world, and the fishes, good and bad, within it, do not represent the true and false members of the church. The sea is the world. The net, almost or altogether invisible at first to those whom it surrounds, is that unseen bond which, by an invisible ministry, is stretched over the living, drawing them gradually, secretly, surely, towards the boundary of this life, and over it into another. As each portion or generation of the human race are drawn from their element in this world, ministering spirits, on the lip of eternity that lies nearest time, receive them and separate the good from the evil.

I. Some of the reasons which commend this interpretation.—

1. It assumes, according to the facts of the case and the express terms of the Scripture, that the same persons who draw the net also separate the worthy from the worthless of its contents on the shore.

2. In owning this along with Olshausen, it owns also that the angels who separate the good from the evil at the end of the world are angels, and does not, with him, explain them away into the human ministry of the gospel.

3. It is perfectly congruous with the habits of fishermen, and the character of the instruments which they employ. When you allow that the angels cast and draw the net as well as divide its contents, the incongruities disappear and the picture starts into life, true to the original.

4. If any struggles are made against the encircling net during the slow, solemn process of drawing, any efforts on the part of the captives to leap out into freedom, they are made, not by one kind in displeasure at being shut up with another, but by every kind indifferently in displeasure at being shut up at all. Like the indefinite terror of mute fishes when they feel the net coming closer in, is the instinctive alarm of human beings when the hand of death is felt gradually contracting the space in which the pulses of life are permitted to play.

II. Objections which may be urged against this interpretation.—

1. The Lord at another time, in calling some of His Apostles, said, “Follow Me, and I will make you fishers of men” (Mat_4:19). He did; and I think it is by a mistake in instituting an analogy between that fact and this parable that interpreters have been led into a wrong track.

2. But has not the Lord said in this parable, as in all the rest of the group, the kingdom of heaven is like unto a net that was cast into the sea? He has; yet the fact does not prove that He meant to represent the church by the net, and the labour of Apostles by the spreading and drawing of the net. The closing lesson about the kingdom relates to the closing scene of the kingdom—the separation of the wicked from the good on the great day. From the order of the subjects in the series you might expect this; from the picture actually presented you are logically led to infer this; but, especially, you know this from the spontaneous explanation then and there given by the Lord.—W. Arnot, D.D.

The parables of the net and the tares.—There is obviously considerable resemblance between this parable of the net and the parable of the tares. But the one is not a mere repetition of the other under a different figure. Every parable is intended to illustrate one truth. Light may incidentally be shed on other points, as you cannot turn your eye, or the light you carry, on the object you wish to examine without seeing and shedding light on other things as well. Now the one truth which is especially enforced in the parable of the tares is that it is dangerous in the extreme to attempt in this present time to separate the evil from the good in the church: whereas the one truth to which the parable of the net gives prominence is that this separation will be effected by and by in its own suitable time. No doubt this future separation appears in the parable of the tares also, but in that parable it is introduced for the sake of lending emphasis to the warning against attempting a separation now; in this parable of the net it is introduced with no such purpose.—M. Dods, D.D.

The emphasis in the parable.—The parable sets the present mixture of good and bad in the kingdom of heaven or in the church over against the eventual separation.—Ibid.

Mat_13:51-52. The householder and the disciples.—

I. All truth is of necessity old as well as new.—The truths Christ taught were only new truths because men, from sin and neglect, had overlooked them.

II. As things new are in reality old, so things old—the things of the Spirit of God—never become obsolete.—They take new life, and are seen in new developments day by day.

III. Every man’s experience is a treasure-house of old and new things, by which it is allowed him to profit. The past is a precious possession of every one of us.—A. Ainger.

Things new and old.—What were the things which our Lord was anxious to assure Himself that; His disciples had understood? Evidently the things which they had just heard. “Therefore” is a particle of inference; but the argument from which the conclusion comes is not explicitly given. We can have little difficulty, however, in supplying it.

I. Our Lord is arguing from His own example.—“You say you have followed Me; well, then, note My practice; let My method show you what yours must be; let it show you what is the duty of every scribe who is instructed unto the kingdom of heaven; his teaching, like Mine, must blend the old and the new.” It was, no doubt, strange to the Twelve to hear their work set forth under the image of the text. They could understand being disciples of a prophet, or heralds of a kingdom; they were, perhaps, not greatly startled when they were told to be fishers of men; but the name of scribe must have had sinister associations for them. Jesus would have it understood that in itself the office was not only a necessary, but a great and noble thing. It was right that those who had the leisure and capacity should make a special study of the words of inspiration, that they should not keep to themselves the knowledge they gained. Our Lord would have His Apostles know that work of this honourable kind awaited them. They were not to be the mere preachers of a new doctrine. The later prophets and the Psalms were to be as dear to them as to the greatest of Rabbis; nay, infinitely dearer and more suggestive because vocal with life-giving truths hidden from the wise and prudent. Yes, they also were to be scribes and interpreters. We hardly realise, I think, how closely our Lord’s own practice corresponded with this remarkable precept; but in all His teaching how careful He was to blend the old and the new! His discourses are filled with thoughts and illustrations, the germs of which it is easy to discover, and with sayings which had become the common property of generations. When He pointed His disciples to the parables they had heard that day, He intended them to observe this very fact, that they were a fusion of old and new. He laid no claim to a perfect originality, but freely chose His materials out of the popular teaching of the day. We know that some of the most impressive parables He spoke—the surprise parables, as they are called, because they tell of the Master’s coming, as well as the fixed limiting of Christ’s work—are expansions of sayings to be found in the Jewish Talmud. And not a few of the terms most characteristic of Christianity were current in our Lord’s day. “Baptism,” “regeneration,” “kingdom of God,” “kingdom of heaven”—these were words and expressions not strange but familiar to Jewish ears. They were not the coinage of Christianity, but they were minted anew by its Author; they were stamped afresh with the Divine image and superscription.

II. As in His teaching, so in the choice of His witnesses we see the action of the same principle.—He calls the fishermen from their craft, not to obliterate their old experience, but to utilise it in the new when He should make them fishers of men, to prove that the patience and fertility of resource in which they were trained on the Sea of Galilee had ample scope in the higher vocation. He calls Matthew, bidding him abandon the most secular for the most sacred of employments; but must not the publican have found abundant opportunity of bringing out of his treasury things new and old?

III. The Christian teacher is assumed by our Lord to have a treasure on which to draw, and a varied treasure.—And this, of course, implies that it is a treasure which is for ever growing. It is true both of teachers and the taught that our Lord’s ideal is in many cases an alarming one. They are uneasy when the old is presented in a new garb; suspicious when old terms and formularies are exchanged for equivalents which make a fresh appeal to the conscience or demand fresh exercise of thought. Through a dread of innovation, the secret of which is often nothing else than mental indolence, people identify truth with a certain set of words, any revision of which is felt to be profane. The old, imperishable truths must be fused with new and living thought. Surely no view of Scripture does it less honour than the assumption that it has been completely explored, and that no new methods of inquiry, no new conditions of the church and the world, can ever make it yield what it has not yielded already. “I am verily persuaded,” said the pastor of the Pilgrim Fathers, as they embarked in the Mayflower, “that the Lord has more truth yet to break forth out of His Word.” “It is not incredible,” says Bishop Butler, “that a book which has been so long in the possession of mankind contains many truths as yet undiscovered.” Yes, the old prayer of the Psalmist is that which befits every student of the Bible: “Open Thou mine eyes that I may see the wondrous things of Thy law.” And yet, precious as is the treasure of the written revelation, it does not constitute the whole treasure of the Christian scribe. Our confidence that the words of Christ shall never pass away lies in this—that they are not rigid rules for spiritual life; they have a power to consecrate all human interests, and to adjust themselves to all conceivable social conditions, until the kingdoms of this world shall be finally brought under His sway. The attempt has been made to treat Mohammedanism as a religion worthy to be placed in competition with Christianity. Is not this the essential quality which differentiates Christianity from all other religious and professed revelations, that whereas they profess to be complete and final, the Christian revelation is not confined within the covers of a book, but consists in a life and a spirit? But the essential weakness of Mohammedanism is this, that it has upon it the mark of finality. It is a religion of the letter, and not of the spirit.

IV. But is not the text intended to describe the attitude of mind incumbent upon us all in regard to truth?—We cannot fulfil our Lord’s description unless we are keeping our minds loyally open, and while reverentially tenacious of the old, are ready to hopefully welcome the new. Look at the map of the world according to Strabo or Ptolemy. Can anything be more ludicrously incomplete than that strange medley of fact and guesswork? But the geography of Strabo and Ptolemy satisfied the ages in which they lived, and was, no doubt, regarded at the time as a final achievement. It took centuries to develop the knowledge we have to-day. And the map of human knowledge is in the same condition. It is made up of ascertained facts and conjectures more or less wide of the mark; while beyond the regions of the explored or guessed at there lies the vaster domain for which no voyager has set sail. But this courageous openness of mind, which is the mark of a firm, manly faith, is a very different thing from the restless, inconstant spirit which is ever on the look out for novelty, which grasps at the new because it is new, and distrusts the old because it is old; which makes no distinction between facts and theories, but takes up eagerly with the latest speculation. In a stirring, excitable time, we cannot too carefully remember that while facts have an imperious claim upon us, theories have no such claim. They are not yet parts of the truth, and they may never be parts of it. They are only tentative efforts to combine facts, explain facts, or manipulate facts.—Canon Duckworth.

Mat_13:51. Understanding the word.

1. Hearers of the gospel should labour to understand what they hear.

2. The minister by catechising should take account of his hearers, for so doth Christ, saying, “Have ye understood?”

3. People, of what quality soever, should be willing to give account to their teachers of their profiting in knowledge: for the disciples answer, “Yea, Lord.”—David Dickson.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

3. The Fifth, Sixth, and Seventh Parables, and Parabolical Close of this Section. Mat_13:44-52

44     Again,35 the kingdom of heaven is like unto [a] treasure hid in a [the, τῷ] field; the which when a man hath found, he hideth [which a man found, and concealed;], and for joy thereof [he] goeth and selleth all that he hath, and buyeth that field.

45     Again, the kingdom of heaven is like unto a merchantman [merchant],36 seeking 46goodly pearls: Who [And],37 when he had found 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 [draw-net], that was cast into the sea, and gathered [gathering together, συναγαγούσῃ] of every kind: 48Which, when it was full, they drew to [the] shore, and sat down, and gathered the good into vessels but cast the bad away. 49So shall it be at the end of the world: the angels shall come 50[go] forth, and sever [separate] the wicked from among the just, And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

51     Jesus saith unto them,38 Have ye understood all these things? They say unto him, Yea, Lord.39 52Then said he unto them, Therefore every scribe which Isaiah 40 instructed unto [in] the kingdom of heaven,41 is like unto a man that is a householder [to a householder], which [who] bringeth forth out of his treasure things new and old.

EXEGETICAL AND CRITICAL

Mat_13:44. Again, the kingdom of heaven is like to a treasure.—Tischendorf, following Codd. B., D., etc., omits πάλιν, again. But Meyer with good reason defends it. The omission appears to have originated in a stylistic correction. But a consideration of the parables in their connection will convince us that this particle is necessary.—After a general introduction about the parables, the first of them is at once introduced in the form of a simple narrative. This parable is then succeeded by the following well-marked parallelism:—

1)ἄλλην παραβολὴν, Mat_13:24.1)πάλιν ὁμοία, Mat_13:44.2)ἄλλην παραβολὴν, Mat_13:31.2)πάλιν ὁμοία, Mat_13:45.3)ἄλλην παραβολὴν, Mat_13:33.3)πάλιν ὁμοία, Mat_13:47.From the unmistakable antithesis here indicated, we gather that the first three parables—introduced by an ἄλλος—are intended to exhibit the kingdom of heaven under a threefold aspect, being each time presented as more enlarged and universal in its character. And although the third parable bears more particularly upon the unseen efficacy of Christianity, this power is only hid in order afterward to appear all the more glorious in its absolute universality, when the entire mass shall have been leavened by the gospel. It is at this point that the antithesis comes in. Most significantly it is introduced by πάλιν, which seems to point back to the seed hid in the ground, spoken of in the first parable. Shortly before, Christianity had been presented in its universal extent, under the figure of a tree in whose branches the birds sought lodgment, and as humanity leavened by the gospel. Now again the scene is changed, and Christianity is likened unto a treasure hid in the field—to a rare pearl which seems to have disappeared,—nay, even to a draught of fishes concealed in the depths of the sea. [The transition in these parables is very easy and natural: from the seed buried in the ground and the leaven hid in the meal, to the treasure buried in the field; from the treasure to the pearl of great price, the treasure of the deep, which suggests the sea; the fishermen with their net, the mixed throng on the beach, the bank of time, the final separation. Comp. also Alford and Trench.—P. S.]

In the field.—Meyer remarks in reference to the article: “In that particular field in which it lay concealed.” But this were mere tautology. The article points out a contrast, showing that the treasure was left there, having no special owner. The circumstance that it lay hid in a field where it would not be looked for, implies that the finder might regard it as a treasure-trove. But there was still a defect about the title to this possession. Accordingly, the finder again hides the treasure, and purchases the field in which he had discovered it. Meyer quotes a similar instance from Bava Mezia, F. 28. 2. R., in which Rabbi Emi purchases a field where he had found a treasure, “ut pleno jure thesaurum possideret, omnemque litium occasionem prœcideret.” Paulus (Exeg. Handbuch, 2:187) rightly observes: “It would have been foreign to the purpose of this parable, and to the point of the comparison, if Jesus had entered on the question as to the legal right and title to what was found.” However, the action of the person who found the treasure is intended to show his strict honesty. The treasure is represented as a lost and unclaimed possession, lying where such a deposit would never be looked for. But as the field itself belonged to another proprietor, the person who found it selleth all that he hath in order to purchase the ground. Even in this view of the matter, however, it is not intended to discuss the absolute right of the case. The notions of right current on such a question, serve as a basis for presenting higher and spiritual relationships.

For joy thereof.—With Erasmus, Luther, Beza, etc., we read αὐτοῦ as the genitive of the object.

Mat_13:45. A merchant.—In this figure of the kingdom of heaven, the merchant and the goodly pearl must be regarded and treated as a unit. The kingdom of heaven is here exhibited as presenting the contrast of conscious aim, and of the surpassing possession accorded to it.

Mat_13:48. The good fishes.—Τὰ καλά and σαπρά, here in the same sense as above, in chaps. 7 and 12. Not bad fishes only, but all kinds of unclean sea animals, had got into the net. That such animals are here referred to, and not merely fishes, appears from the contrast between καλόν and σαπρόν—clean or good, and unclean, wild, or whatever is devoted to destruction, whether in the vegetable or in the animal kingdom. To the same conclusion point the words, ἐκ πανός γένους συναγαούσῃ. Bad fishes could scarcely be designated as forming a peculiar γένος. The Aorists in Mat_13:47-48 are used in the narrative sense, and not in the sense of habit or custom.

Mat_13:52. [Every scribe, γραμματεύς.—The Jewish writer or scribe, סופֵר, a teacher (connected with סֵפֶר, a book), also called νομικός, νομοδιδάπσκαλος, is a transcriber and interpreter of the sacred Scriptures of the O. T., a theologian and a lawyer. So the word is used in the Septuagint and in the N. T. Many of them were members of the Sanhedrim, and hence they are often mentioned in connection with the elders and priests. But here, as Meyer correctly suggests, the empirical conception of a Jewish scribe is raised to the higher idea of a Christian teacher, who is a pupil of the kingdom of heaven: μαθητευθεὶς τῇ βασ τ. οὐρ., or a disciple of Jesus, as the Jewish scribes were disciples of Moses, Mat_23:2; Joh_9:28. The true Christian divine is always learning at the feet of Jesus, and true learning is always connected with childlike docility and humility.—P. S.]

Things new and old.—Olshausen, following many older commentators, applies the expression to the law and the gospel; Meyer, to things hitherto unknown, and to things already known and formerly propounded. The most obvious explanation is, the things of the new world [the Christian order of things] under the figures of the old.42

DOCTRINAL AND ETHICAL

1. The Treasure in the Field.—The following points are clearly laid down in this parable: 1. The kingdom of heaven is represented as having once more become invisible in the visible Church, as hid like a treasure, erst concealed in a most unlikely place (in the midst of worldly things). 2. It appears as a treasure-trove, i. e., as a free gift of grace, discovered by a person in a fortunate hour, though while he was engaged in digging. 3. True Christianity, when again discovered, a subject of great joy. 4. The surrender of all our possessions (of works, of our own righteousness, of the world, and of self) in order to secure this treasure. We first become poor in order to be made rich by the possession of this treasure.—The only difficulty in the parable lies in the statement about buying the field. If “the field” refers to external worldly ecclesiasticism, the expression might mean that we were not to carry the treasure out of the visible Church, as if we were stealing it away; but that we should purchase the field in order to have a full title to the enjoyment of the possession hid in it. Accordingly, it would apply against Novatianism and every other kind of sectarianism. But if the expression included also the mediæval Church, it would of course not imply that we were to become Papists, but that we were to make Catholicism our own, as the symbolical garb under which the gospel was presented,—in other words, that we were to convert all mediæval and legal symbols into evangelical truths and forms of life. (Comp. my work: The legal Catholic Church a symbol of the free Evangelical Church.)

2. The Pearl of Great Price.—The following points are plain: He who obtains the kingdom of heaven is no longer represented merely as a fortunate finder, but at the same time as an untiring searcher. He is consciously seeking and striving after goodly pearls, or precious spiritual goods.43 At the same time, what was formerly described as a treasure is now characterized as a pearl of great price: it is presented in a concentrated form, as the one thing needful, bright and glorious in its appearance,—i. e., the person of Christ, and life in Him, are now all and in all. Accordingly, all former possessions are readily surrendered. Not that everything great and good, which may formerly have been sought or attained, is to be cast away, but that it merges into this new possession and pearl of great price.—The difficulty in this parable lies in the circumstance that the pearl of great price seems to have become matter of merchandize, and, like the jewel of the fable, is found somewhere in a distant part of the world. Probably the meaning of this is, that Christianity is now in the midst of the most active mental life and intercourse, and that the pearl of great price cannot be found without merchandize, i. e., without spiritual inter course, and moral and earnest aspiration. But when this pearl is discovered, it is made the inmost property of the soul, and our highest ornament: the merchant gives up his business, and has become a prince through his new possession.

3. The Net in the Sea.—The whole Church is now presented in her missionary capacity, as a net cast into the sea of nations. Christianity alone combines the nations of the world, and converts them, so to speak, into one spiritual ocean. The net itself is, of course, only intended to enclose a draught, not to separate its contents. Accordingly, along with the good fishes, unclean sea animals, bad fishes, mud, etc., are brought to land. This exactly applies to the Church in her missionary capacity. Hence the process of separating judgment at the close, which forms the main point in this parable; while in that of the wheat and tares it was only introduced in order to supplement and explain the prohibition addressed by the Lord to His servants. From the circumstance that those to whom the process of separation is entrusted are said to sit down on the shore, and to gather out the good, we infer that “the day of judgment” will be a season of judgment, or an æon in the appearing of Christ.

4. The leading idea which pervades the three last parables is, that vital Christianity is concealed from common view. In the first parable it was represented as hid in a field which sparingly yielded earthly bread—or amid established ecclesiastical order; in the second, we discover it in the course of busy mercantile enterprises, or in the midst of active mental interchange; while in the last parable it appears concealed by the waves and the depths of the sea of life. Similarly, the believer is represented, first, as a husbandman cultivating a field not his own, or, as dependent, without possession of his own in the Church, and only able to acquire anything for himself in his private capacity (in consequence of his own researches and prayer); in the second parable he is described as a merchant, who has entered into active mental and spiritual intercourse; and in the last, under the figure of a fish in the sea, whose new nature and life are safely preserved amid the waves, the dangers, and the unclean animals of the deep. Lastly, we note, that while in the first parable Christianity was characterized as a treasure that had been hid, of undefined, unknown, yet of infinite value; and in the second, as the one pearl of great price; it is set before us in the third as a draught of good fishes—Christianity and Christians being here indissolubly connected and identified. In the first case, the acquisition of the treasure was a happy discovery, granted while the finder was earnestly engaged in the service of works; in the second, it was the highest aim of conscious endeavors; and in the third, it was the experience of the decisive final catastrophe, when Christians are to be separated from the things of the world, put into a clean vessel, and thus made to fulfil their heavenly destiny. Hence also the judgment is in this instance exhibited in all its power. In the first parable the judgment was chiefly negative—the land yielded no fruit; in the second parable it was confined to the real authors and representatives of spiritual evil on the earth; while in the third, every kind of unclean animals are doomed to share the fiery judgment awarded to the wicked.

5. The True Scribe.—The expression manifestly applies to Christian teachers, or else to genuine disciples who follow the example of the Lord. The true scribe must bring forth out of his treasure not only things old and dead, but also things new and living—the one along with the other; the new in the garb and in the light of the old, and the old in its fulfilment and development as the new.

[Chr. Wordsworth: “Christ in His own parables, precepts, and prayers did not disdain to avail Himself of what was already received in the world. He built His religion on the foundation of the Old Testament, and also on the primeval basis of man’s original constitution and nature rightly understood. And He teaches His Apostles and ministers not to reject anything that is true, and therefore of God; but to avail themselves of what is old, in teaching what, is new, and, by teaching what is new, to confirm what is old; to show that the gospel is not contrary to the law, and that both are from one and the same source, in harmony with nature, and that one and the same God is the author of them all. God the Father is the original of all; and God the Son, the eternal Logos, who manifests the Father by creation and by revelation,—who made the world and who governs it,—is the dispenser and controller of all.” Matthew Henry: “See here (1) what should be a minister’s furniture, a treasure of things new and old. Those who have so many and various occasions, need to stock themselves well in their gathering days with truths new and old, out of the O. T. and out of the N.; with ancient and modern improvements, that the man of God may be thoroughly furnished, 2Ti_3:16-17. Old experiences and new observations, all have their use; and we must not content ourselves 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. Sic vos non vobis—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.”—P. S.]

HOMILETICAL AND PRACTICAL

The three parables in their connection: Christianity manifested in a threefold form, and again concealed in a threefold manner.—The divine invisibility of the Church concealed under its worldly visibility.—Christianity the great revelation, and yet the great mystery in the world, to the end of time, 1Ti_3:16.

1. The Treasure in the Field.—True Christianity ever again like an unexpected discovery, even in the ancient Church.—The best possession we can find, a gift of free grace.—Every one must find and discover Christianity for himself.—Description of him who found the heavenly treasure of a free gospel in the earthly field of the Church. 1. What he may have been: one who had taken the field for a time, and was busily employed upon it (engaged in earnest endeavors after righteousness); or else a miner, who may have anticipated the possibility of some discovery; but certainly not an indolent person engaged in digging for treasures. 2. What he certainly was most faithful in his labors, and happy in his discovery; finding something for which he had not wrought, nor even sought.—In order to secure possession even of what we have found, without any merit of our own, we must be willing to sacrifice all; or, salvation, though entirely of free grace, requires the fullest self-surrender.

Starke:—Marginal note of Luther: The hidden treasure is the gospel, which bestows upon us all the riches of free grace, without any merit of our own. Hence also the joy when it is found, and which consists in a good and happy conscience, that cannot be obtained by works. This gospel is likewise the pearl of great price.—Hedinger: Let us hazard everything—honor, possessions, and life—for the sake of the gospel, which so far surpasses everything else in value. What were temporal possessions without this treasure! comp. Mat_16:26—If we lose Christ, then indeed all is lost; but if Christ be found, nothing can be said to be lost.—He who has Christ as his own is rich indeed, and may well rejoice.

Braune:—He was silent about his discovery. By silence the kingdom of God is most effectually promoted. (Yet there is a time for speech and a time for silence.)

Lisco:—Learn to understand and know this mark of the kingdom of heaven. It always seemeth as if he possessed it who possesses it not, and again as if he possessed it not who really possesses it. The treasure is hid, etc.

Gerlach:—In order to be certain of our possession of the kingdom of heaven, let us first seek inward assurance of our part in it by faith, before we come forward openly, lest we lose everything.—Not, as if we could purchase or acquire for ourselves the kingdom of God.—Self-abnegation is always requisite. Only, it must be of free choice and willingly, not of constraint.

Heubner:—The treasure is lost. 1. The natural man knows not its character or value; 2. the world does not care for it; 3. it can only be received by and in the heart.—Where is it concealed? In the field: the visible Church, or else the word.44—Comp. Muslin, Sermon iv. on Col_3:3, “Your life is hid with Christ in God” (although this is a different thought).

2. The Pearl of Great Price.—Without spiritual aspirations, Christian life is impossible.—Christianity the necessary goal of all true aspirations of the soul.—If we have been awakened to true, inward aspirations, we shall not be satisfied with anything less than goodly pearls: 1. We shall seek genuine spiritual possessions; 2. such as are simple, most precious, and yet easily preserved; 3. which never lose their value.—Christianity under the figure of a merchant: 1. The man and his calling (he takes pleasure in his business, and carries it on with enthusiasm, not as a hired laborer). 2. His object: to find goodly pearls. What he wishes to avoid—spurious pearls; what he scarcely dares anticipate—the pearl of great price. 3. His discovery: far surpassing his hopes. 4. His resolution: to give up his merchandize, and to retire, enjoying his new princely possession.—The goodly pearl: the person of Christ, all in one.—This pearl reflects both the waters of the world and the brightness of heaven.—On the dangers and the blessings connected with the rapid mental interchange of modem times.—True disciples combine the gracious and free gift of life from above with earnest seeking and striving after heavenly blessings.—Who has discovered the goodly pearl? He that has found the Lord in His gospel, that has found himself in the election of grace, and that has found both heaven and earth, by finding and experiencing the love of God.

Starke:—Quesnel: Merchants who go from one end of the earth to the other, and venture everything in search of worldly gain, may well put to shame many Christians who care so little for the Lord, and their own salvation.—Osiander: Men often at great cost buy pearls and jewels, which cannot save them from death; but the gospel, etc.—One thing is needful, Luk_10:42.—Zeisius: Oh wise diligence! Oh blessed discovery!—To adorn the body with pearls, but to forget the pearl of great price, will bring to shame in the day of judgment.—Gossner: Christ—truth—peace—a pearl of great price indeed.—Lisco: The transcendent value of the kingdom of heaven.—Heubner: In the first parable the discovery was, so to speak, a matter of good fortune, while in the present instance the merchant is busy searching for pearls.—Souls awakened (Justin Martyr).—Christ in us is the pearl of great price.

3. The Net cast into the Sea.—The whole Church of Christ essentially missionary in its character.—The net encloses every species, both good and bad.—First they are gathered, and then separated.—For a season souls are at the same time in the sea and in the net: 1. In the sea, and yet in the net; 2. in the net, and yet in the sea.—The whole world drawn to the shore of eternity in the net of the Church.—Ultimately, it is not the net, but the draught of fishes, which is of importance.—The kingdom of heaven in the Church at the end of the world: 1. The whole world one sea; 2. the entire Church one net; 3. the whole kingdom of heaven one draught of fishes.—The separation of the clean from the unclean: 1. It is not done precipitately (only when the net is full); 2. nor tumultuously (they sit down and gather); 3. but carefully (the good into vessels); and, 4. decisively (the bad are cast away); 5. universally.—Fiery Judgments descending upon sinners.—The gnashing of teeth of the condemned shows that their wailing is not weeping.—Those who are finally cast away cannot truly weep.

Starke:—Quesnel: In the net of the divine word souls are drawn from the depths of error and sin into faith and blessedness.—The world as resembling a tempest-tossed sea, Isa_57:20.—The fishermen are the ministers of the gospel.—Hedinger: Bad fishes, or hypocrites, will be found even in the holiest assemblage.—Everybody wishes to appear pious, and none likes to be thought godless; but the day of judgment will disclose the true character of men.—The net is still in the sea.—Heubner: The kingdom of heaven here means the apostolic or ministerial office in the Church. (This is too narrow. It is the Church as an institution of grace.)

4. The True Scribe.—“Have ye understood all these things?”—The parable about the parable.—The scribe instructed in the kingdom of heaven.—The living treasury containing old, and ever sending forth new treasures.—Defects and dangers of common religious instruction: 1. It presents the old without the new; 2. or the new without the old; or, 3. fails to exhibit the proper relationship between them.—The ministerial office a constant “bringing forth:“ 1. Presupposing a continual receiving from on high; as, 2. again manifesting itself by a right “bringing forth” (of wise, fresh, and rich instruction).

Starke:—Let teachers frequently examine their pupils.—The kingdom of heaven must form the central-point of all theological learning. Nov. Bibl. Tub.—Majus: Approved teachers are only trained in the school of Christ and of the Holy Spirit.

Lisco:—The ability and the activity of a true teacher.

Gerlach:—Everything connected with the kingdom of heaven is at the same time old and new.

Heubner:—Jesus the model for all preachers.—Love the secret of true popularity.—Rhetorical figures and worldly oratory is what many hearers most admire.—Authentic definition here given of what constitutes a good divine: his inspirations are drawn from Scripture (he is instructed in the kingdom of heaven, and bound to extend it. All science and learning which do not tend to the furtherance of Christ’s kingdom cannot be divine); his treasure (things new and old. He learns from others and draws from his own resources, finding in his meditation and spiritual experience things both new and old).—On the danger of preaching oneself empty [by neglecting and despising the old, or by ceasing to produce new thoughts and sermons].

Footnotes:

[35] Mat_13:44.—[Again, πάλιν, is wanting in the best MSS., as B., D. also in Cod. Sinait., in the Latin Vulgate, and is thrown out by Tischendorf, Tregelles, Alford, and Conant. Lachmann retains it, but in brackets. It may easily have been inserted from Mat_13:45; Mat_13:47; but it may also have been omitted here at the beginning of a new series of parables. Lange retains it in his translation and ingeniously defends it in the Exeg. Notes.—P. S.]

[36] Mat_13:45.—[Merchant-man is now only used of a trading vessel, as distinguished from a ship-of-war. See the English Dict—P. S.]

[37] Mat_13:46.—[According to the true reading of Codd. Sinait., Vatic, Contabr., etc., and the critical editions: εὑρὼν δέ instead of ὁς εὑρών. See Meyer, p. 278.—P. S.]

[38] Mat_13:51.—Codd. B., D, Ital., Vulg, etc., omit: λέγει αὐτοῖς ὁ Ἰησοῦς. So Lachmann and Tischendorf, [Tregelles. Alford, Conant]; but Meyer defends the sentence. It looks like an exegetical interpolation. [Cod. Sinait. omits the words.]

[39] Mat_13:51.—Κύριε is wanting in numerous authorities.

[40] Mat_13:52.—[The interpolated words: Which is, are better omitted]

[41] Mat_13:52.—Different readings. Τῇ βασιλείᾳ [for εἰς τὴν βασιλείαν] is supported by B., C., K., etc. [Also by Cod. Sinait. which reads: τη βασιλια, substituting ι for ει, as usual in this MS. It is the dative of reference: “instructed in the kingdom of heaven.”—P. S.]

[42][Doubtful. Better: the old truths reproduced in new and living form from the Bible, from history and from personal experience. In the kingdom of God the old is ever new, and the new old. The old becomes stagnant and dead, if not always renewed and personally applied; the new must be rooted in the old, and grow out of it. Comp. the additions in the Doctrinal and Ethical Notes, sub No. 5.—P. S.]

[43][Trench instances Augustine as an example of the diligent seeker and finder. Nathanael and the Samaritan woman as examples of the finders without seeking.—P. S.]

[44][Not world, as the Edinb. translation has it. Heubner means the Bible, as containing the treasure of truth.—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mat 13:44-53.

The Hid Treasure, The Pearl, The Net

These three remaining parables of the group are found in Matthew only.

I. Mat 13:44. The Parable Of The Hid Treasure

The word again with which Com. Ver. begins is wanting here in many of the earliest documents, and was doubtless added from Mat 13:45, Mat 13:47, where the reading does not vary. This leaves it uncertain whether the three following parables were spoken on the same occasion as the Sower and the Tares. They may have been given at some other time and place, and recorded here by way of topical grouping, as is done with the miracles in Matthew 8-9. But the presumption in favour of the Evangelist’s order is strengthened by the language of Mat 13:51 and Mat 13:53, and by the fact that the Tares and the Net form a pair like the other pairs of this chapter.

The kingdom of heaven, the Messianic reign, see on "Mat 3:2". Is like, so in Mat 13:45 and Mat 13:47. Some, beginning with Origen, have insisted on the fact that in these three cases the word parable is not used, as it is in Mat 13:3, Mat 13:24, Mat 13:31, Mat 13:33, and that these are similitudes but not parables. But certainly a parable is one kind of similitude; and the phrase ’is like’ is employed in stating the parable in Mat 13:24, Mat 13:31, Mat 13:33. See also Mat 18:23, Mat 20:1, where unquestionable parables are not called by that name, and are introduced by this same phrase. And the point seems to be settled by Mat 13:53, ’had finished these parables.’ Treasure hid in a (the) field, i.e., the cultivated land, the open country as opposed to the city. Palestine had passed through many revolutions, and had always been exposed to raids from wandering tribes around, and in many districts to plunder from robbers at home. Accordingly it was common, as is the case in all unsettled countries, for one who apprehended robbery or thievery, (Mat 25:25) or who was setting off to a distant country, to bury his money, jewelry, plate, and the like, in the earth. If the owner was killed in battle, or died in the far country, no one might know where his treasures were hid; and it became the usage that hidden valuables for which no owner appeared should belong to the owner of the land. The search for such treasures is alluded to in Job 3:21; Pro 2:4, and often in Greek and Roman writers, and is common now in Palestine. Thomson, ii., p. 640: "There are many persons digging for hid treasure all over the country, and not a few spend their last farthing in those efforts." We are told that in the East men of wealth have been known to divide their estate into three parts, one invested in trade, a second part ill jewels easily kept about the person, and the remainder buried in the earth—a sad condition of affairs for the prosperity of a nation. An instance of hiding treasure occurred during the War of Secession in a South Carolina village, where the writer lived. A shoemaker, upon the approach of hostile troops, hid five hundred dollars in gold, and told his wife and a friend that he had done so, but without revealing the place, supposed to have been in some adjoining forest. In a few days he died after a brief illness, and his widow was quite unable to recover the money, which years hence some man may find "hidden in the field" where he is at work. Found, hideth, or and hid, i.e., hid it again. For joy, literally from his joy, or less probably ’from joy thereof,’ (margin R.V.). Goeth, the word explained on Mat 4:10, which perhaps here implies eager and hasty going. Notice the vivid change to the historical present ’found and hid.... goes off and sells.... buys.’ It is sometimes said that this man’s course was dishonest, as he ought to have revealed his discovery to the owner; if the case be so understood, we must remember that an illustration may hold good as to the thing illustrated even when the literal act is immoral, as in the case of the unrighteous steward. (Luke 16.) Weiss: "Jesus is not teaching how men ought to act in such a case, but is narrating a case out of ordinary life," as an illustration. But is there really any propriety in calling the man dishonest? If he paid what the land was worth on other accounts, had he not a perfect right to get the benefit himself of his good fortune, or his skill, in discovering the treasure? The transaction of the parable was entirely in accordance with Jewish law, though the apparently similar case quoted by Wet., Meyer, and many others from the Talmud, proves a failure when the connection is known. (Edersheim.)

The general idea which the parable illustrates seems to be this. If a man fully discovers and appreciates the advantages of Christ’s service, he will be so anxious to make those blessings his own as to sacrifice any and everything that may be necessary for that purpose. (Compare on Mat 13:45 f.) It seems idle to seek any special spiritual meaning in the re-hiding, or in the field, as that it means "the church," or the Scriptures (Origen), or Christ, because of Col 2:3. To run through the Bible with a concordance, and wherever there is mention of a treasure or a field connect it with this illustration, is a process fatal to sound interpretation and unworthy of sober sense.

II. Mat 13:45 f. Parable Of The Pearl Of Great Price

The general meaning of thin parable is evidently the same with that of the preceding. It is very natural for any teacher to give two illustrations of the same truth, and was especially so for a Jewish teacher, since the more elevated Hebrew style tends always to parallelisms. A merchantman. The Greek word denotes not a mere shopkeeper, but one who travels to procure what he sells. Goodly pearls, or ’fine,’ ’beautiful.’ He does not want ordinary pearls, but such as are fine; so when he finds an extremely fine one, he will appreciate and desire it. One framing such an illustration now would doubtless speak of diamonds, but in ancient times these were very rare, and no merchant would have made it his business to deal m them. One pearl of great price. Pliny tells us (Bruce), that Cleopatra’s two famous pearls were valued each at about four hundred thousand dollars of our money, and the purchasing power of money was then ten or fifteen times as great as now. It was like finding a diamond worth millions. Sold all that he had, not simply all his pearls, but all his possessions, as the Greek shows, and even the English in Mat 13:44. Of course he regarded the pearl as worth much more than he gave; it was making a good investment. ’Sold’ is literally ’has sold,’ which given vividness—you see the thing going on, as in ’taketh.’ (Rev 5:7 Rev. Ver.) So this answers in some measure to the historical present of Mat 13:44. The Mishna has a story of a man who gave his whole fortune for a pearl.

In like manner, to be a subject of Messiah’s reign is so precious a privilege, that a man might willingly sacrifice everything else to obtain it; whatever pleasures, honours, possessions, or attainments it is necessary to give up he might willingly abandon—whatever efforts are requisite he might make—in order to secure that which is worth so much. The Jews thought the Messianic blessings would come as a mere gift of God, without sacrifice or seeking; and Jesus corrects their error. Yet he does not mean, any more than in what he said to the rich young man, (Mat 19:21) that all his followers must actually abandon every earthly possession or pursuit; nay, piety may even contribute to the attainment of whatever else is best worth having in life. (Mat 6:33; 1Ti 4:8) But he means that they should be willing to do so; and that his true followers actually will, whenever in his Providence it is marked out as their duty to him. Compare Moses, (Heb 11:24 ff.) and Paul. (Php 3:7 f.)

There is a certain difference between this parable and the preceding, in that this implies a previous seeking. The gospel presents itself to one man while otherwise occupied (so with several of the disciples, we know), and attracts his attention by its manifest value; another, while seeking spiritual wisdom, or the highest good of life, (Psa 4:6 f.) perceives the gospel to be the true wisdom, the supreme good. (Php 3:8) The man who finds a treasure he had not sought has the joy of surprise; be who has searched and striven, the joy of success. Observe also (Bruce) that the treasure represents piety as practically useful, the pearl as beautiful and beautifying.—Alas! how many fail to appreciate the value of this pearl, even when it is held up before their eyes; they cannot think it so valuable; they will not carefully examine, or they apply false tests. And how many, even when avowedly searching for religious truth and comfort, will buy, even at great cost, some imitation-pearl, that is really worthless.

III. Mat 13:47-50. Parable Of The Net

This is to the same general effect as that of the Tares. (Mat 13:24, Mat 13:37) Why it was separated from its companion, while the other pairs stand together, we cannot tell, unless it was for the purpose of bringing in again, at the close of the series, the solemn allusion to the final judgment. Weiss thinks the again shows it to be the second of a pair, as in Mat 13:45; but the comparison of ’another parable’ in Mat 13:24, Mat 13:31, Mat 13:38, will refute this notion, leaving us to understand that we have in Mat 13:45 and Mat 13:47 the second and third of a group. A net, sagene, a drag-net or seine (modern English form of the Greek word), drawn up on the beach. In Mat 4:18 if.; Luk 5:4 ff., the words do not determine the kind of net, but the circumstances show that if was there a dip-net, let down into deep water, and drawn up into the boat. Gathered of every kind, not probably species and thus symbolizing the different races of mankind (Theophyl., Meyer), but every kind as to value, both the useful and the useless. The bad, literally the putrid or spoilt, strictly denoting those which were dead before they were caught, and thus unfit for use; but probably designed also to include those which were worthless on any account. See the same word in Mat 7:17, Mat 12:33.

The application here is in almost exactly the same words (Mat 13:19 f.) as in Mat 13:40-42. It is confined to the one point that at ’the end of the world’ or ’consummation of the age,’ a separation will be made between good and bad, with the terrible destruction (punishment) of the bad; and it is implied that such a separation will not be made until then. This is clearly the lesson of the parable, and our Lord’s interpretation suggests no other. If we attempt, on our own authority, not on his, to make religious application of preceding points of the parable, we must be cautious, and must assuredly avoid deriving from its supposed analogies any idea in conflict with the plain and unfigurative teaching of other passages of Scripture. (Compare on Mat 13:3) Now if we say, as many do, that the net represents "the visible church," then it is implied that good and bad must remain together in the church, without possibility of separating or distinguishing them in any single case, till the Second Coming of Christ. The parable of the Tares, upon a similar interpretation, would make church discipline wrong, because injurious; that of the Net would make it entirely impossible. But church discipline is enjoined in Scripture, as all Christians recognize; shall we accept an interpretation of merely human origin, upon which the parable squarely contradicts these injunctions? And see what incongruities the interpretation will involve (Arnot). (1) The angels must be entirely distinct from those who manage "the church"; but the persons separating the good and bad fishes are not distinct from those who draw the net. (2) Augustine, and numerous modern advocates of an Established Church, urge upon Nonconformists that it is wrong to quit the church because of there being some bad fish in the net; while the fishes, good or bad, remain in the net only because they cannot break out. And so as to other points.

"But is it not expressly said," one might insist, "that the kingdom of heaven is like a net; and as the net gathers of every kind, must not this mean that the kingdom of heaven will contain within its limits, at least its apparent and recognized limits, both good and bad?" Answer. (a) The word rendered ’kingdom’ means also what we express by ’reign’ (see on "Mat 13:37 ff."); in this sense the idea would here be not of a definite organization of persons, but of a general state of things, of what happens under the reign of Messiah; and this sense ought to be here preferred because it relieves us of the hopeless difficulties involved in the other view. (b) The opening verbal comparison of the several parables is not uniform and essential to the meaning, but incidental and varying. In Mat 13:45 the kingdom of heaven is like a man seeking pearls, but in Mat 13:44 it is compared, not to the finder, but to the thing found. In Mat 13:24 it is like the owner of the field, i.e., the Messiah; (Mat 13:37) but in Mat 13:47 it is compared not to the owner of the net, but to the net. So in Mat 22:2, the kingdom of heaven is likened to the king who gave a marriage feast for his son but in Mat 25:1 it is likened, not to the bridegroom, but to the virgins who desired to attend the feast. These and other examples show that our Lord does not in each case carefully assert a special relation between the Messianic reign and this or that particular object in the parable, but means to say that something is true of the Messianic reign which resembles the case of the parable; and instead of speaking in vague terms of general comparison (as in Mat 25:14), he often sets out by saying that "the kingdom of heaven is like" some leading person or object of the story, or some feature that readily presents itself at the beginning. (Compare on Mat 11:16) In this parable, then, we are not at liberty to lay any stress upon the comparison of the kingdom of heaven to the net itself. The comparison is to the whole story; and its particular point is given by our Lord himself in Mat 13:49 f.

One might incline to suppose a reference here to the unspiritual crowds who were following Jesus, many reckoning themselves his disciples, though they were not; and then an application might be proposed to similar hangers on at the present day. But fatal to this is the fact that Jesus did take pains, not long after the parable was spoken, to make such persons see the spirituality of true discipleship, so that they ceased following him. (Joh 6:66)

Nay, the meaning is simply that Messiah will not at once separate and destroy those persons who refuse to become his subjects, but will suffer them to live on in the world during the gradual development of his reign, until his Second Coming, and then the separation and punishment will take place. The phrases of Mat 13:49 f. have been explained in the kindred passage, Mat 13:40-42. The ’furnace of fire’ is an image not suggested by this parable, but by burning the tares.

Some have found a mystical signification in the fact that this group contains seven parables (the mystical number), which they compare with the seven letters of Revelation 2-3, and suppose to represent seven epochs in the history of Christianity. Apart from other grounds of objection to this fancy (compare Goebel), it should be enough here to remember that Mark (Mar 4:26 ff.) gives an eighth parable spoken on the same occasion, and that these eight fall into four pairs.

IV. Mat 13:51-53. Conclusion Of The Discourse

Found in Matthew only. Jesus saith unto them is a spurious addition, and so is Lord, after yea. The simple yea or yes without addition was not impolite. (Mat 17:25 Act 22:27) Have ye understood—or did you understand—all these things? The emphasis is not so much on ’all’ as on ’these things’ (so in Mat 13:34). They had not understood the parables of the Sower and the Tares without explanation; but guided by his interpretation of those two, they saw the meaning of the subsequent parables, though it is probable they often saw but dimly at first. Morison: "Not that we are to suppose they understood the things to their summits and their depths. Who even yet has thus exhausted or comprehended them? But they saw light streaming through them. It was light from heaven; it would increase." Therefore, on this account, a strong expression. (Alford wrong, following Euthym.) Since you have understood these new views of the Messianic reign, it follows that you, and every Scribe who like you has become a disciple to that reign, will have good store of truths to teach, of new things as well as old. If the disciples had not understood, it could not have been at that time said that such a store of varied instruction would be possessed by them and other teachers under the New Dispensation. Scribe, see on "Mat 2:4". That is instructed, or, has been discipled, see on "Mat 28:19". We greatly need a verb to disciple for both passages, and for Mat 27:57 Act 14:21, as we need a verb to shepherd in Mat 2:6 Joh 21:16, etc. Discipled unto the kingdom of heaven, would be according to the correct Greek text. The Scribes held themselves as the disciples of Moses; (Mat 23:2; Joh 9:28) the Christian Scribe (Mat 23:34) has become a disciple to the Messianic Dispensation, which takes him as a pupil, and teaches him its lessons. If the Messianic reign had turned out only what the Jews expected, its Scribes would not have been able to produce any new truths about it. The Greek might mean, though less naturally, ’discipled for the kingdom of heaven,’ for its benefit or service; the expression seemed obscure, and so was altered in some documents to ’in the kingdom,’ and in many to ’unto the kingdom,’ meaning in order to, or in respect to (as in Com. Ver.). Householder, as in Mat 13:27, Mat 10:25. Treasure, ’treasury,’ or here rather store-house, the term not being confined to a place of deposit for valuables (compare on Mat 12:35). Bringeth forth is literally throws out, ’flings out,’ as explained in Mat 9:38, the word appearing always to imply vigorous if not violent action. A man with ample stores flings out garments or articles of food in profusion, some recently acquired, others long on hand, each class having its peculiar value. A good housekeeper would make frequent additions to his stores, while carefully preserving the old. The Jewish Scribes gloried in teaching only old things, but the Christian Scribe learned such new lessons as these parables have just been giving, and so could fling out things new and old. He would now have (Meyer) the fulfilment of many old prophecies, the explanation and new extension (Mat 5:17) of many precepts, the more correct understanding of the old Messianic hope. The expression naturally suggests to us the Old and the New Testaments, but that can hardly be regarded as here meant by our Lord. Perhaps he did also mean that the Christian Scribe must imitate his example in employing new methods of teaching (as parables, etc.) He here plainly shows that he did not design for the disciples to keep to themselves what had for the present been taught to them alone. (Compare Mat 13:10-13)

Mat 13:53. This closes the account of this series of parables.(Compare Mat 11:1) The chapter ought to have ended here, thus possessing a beautiful unity. The remaining verses have nothing to do with the group of parables, either in time, place, or topic. The other group of parables given by Matthew will be found near the close of our Lord’s public ministry in Matthew 18, 20, 21, 22, 25.

Homiletical And Practical

Mat 13:44. The hid treasure. (1) Piety is a treasure. (2) One should determine to make it truly and thoroughly his own. (3) He should he ready to pay the cost of procuring it, however great. (4) Well may he rejoice at the first view of it, and still more in its secured possession.

Mat 13:45 f. The pearl of great price. (1) Piety is the most precious of all possessions, the summum bonum, or supreme good of life. (2) To obtain piety, we ought willingly to make all necessary sacrifices and exertions. (3) Piety is worth far more than it costs. Chrys.: "And much as he that has the pearl knows indeed himself that he is rich, but others often know not that he is holding it in his hand (for there is no corporeal bulk); just so also with the gospel: they that have hold of it know that they are rich, but the unbelievers, not knowing of this treasure, are in ignorance also of our wealth."

Mat 13:51 f. Henry: "It is 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."—The Gospel Scribe. (1) He is a disciple to the Messianic reign, (a) learning its lessons, (b) obeying its laws. (2) He brings forth things new and old. (a) From Old Testament and New Testament (b) From former teachers and from his own thinking. (c) In old methods and in new methods. Origen: "The converse must hold, whoever does not bring forth from his treasury new things and old, is not ascribe discipled to the kingdom of heaven. Therefore we must diligently study not only the Gospels, Epistles, and Apocalypse, but also the law and the prophets." Chrys. "Let us then hear, as many of us as neglect the reading of the Scriptures, to what harm We are subjecting ourselves, to what poverty. For where are we to apply ourselves to the real practice of virtue, who do not so much as know the very laws according to which our practice should be guided?"

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

Matthew

TREASURE AND PEARL

Mat 13:44 - Mat 13:46.

In this couple of parables, which are twins, and must be taken together, our Lord utilises two very familiar facts of old-world life, both of them arising from a similar cause. In the days when there were no banks and no limited liability companies, it was difficult for a man to know what to do with his little savings. In old times government meant oppression, and it was dangerous to seem to have any riches. In old days war stalked over the land, and men’s property must be portable or else concealed. So, on the one hand we find the practice of hiding away little hoards in some suitable place, beneath a rock, in the cleft of a tree, or a hole dug in the ground, and then, perhaps, the man died before he came back for his wealth. Or, again, another man might prefer to carry his wealth about with him. So he went and got jewels, easily carried, not easily noticed, easily convertible into what he might require.

And, says our Lord, these two practices, with which all the people to whom He was speaking were very much more familiar than we are, teach us something about the kingdom of God. Now, I am not going to be tempted to discuss what our Lord means by that phrase, so frequent upon His lips, ‘the kingdom of God’ or ‘of heaven.’ Suffice it to say that it means, in the most general terms, a state or order of things in which God is King, and His will supreme and sovereign. Christ came, as He tells us, to found and to extend that kingdom upon earth. A man can go into it, and it can come into a man, and the conditions on which he enters into it, and it into him, are laid down in this pair of parables. So I ask you to notice their similarities and their divergences. They begin alike and they run on alike for a little way, and then they diverge. There is a fork in the road, and they reunite at the end again. They agree in their representation of the treasure; they diverge in their explanation of the process of discovering it, and they unite at last in the final issue. So, then, we have to look at these three points.

I. Let me ask you to think that the true treasure for a man lies in the kingdom of God.

It is not exactly said that the treasure is the kingdom, but the treasure is found in the kingdom, and nowhere else. Let us put away the metaphor; it means that the only thing that will make us rich is loving submission to the supreme law of the God whom we love because we know that He loves us. You may put that thought into half a dozen different forms. You may say that the treasure is the blessing that comes from Christianity, or the inward wealth of a submissive heart, or may use various modes of expression, but below them all lies this one great thought, that it is laid on my heart, dear brethren, to try and lay on yours now, that, when all is said and done, the only possession that makes us rich is-is what? God Himself. For that is the deepest meaning of the treasure. And whatever other forms of expression we may use to designate it, they all come back at last to this, that the wealth of the human soul is to have God for its very own.

Let me run over two or three points that show us that. That treasure is the only one that meets our deepest poverty. We do not all know what that is, but whether you know it or not, dear friend, the thing that you want most is to have your sins dealt with, in the double way of having them forgiven as guilt, and in having them taken away from you as tyrants and dominators over your wills. And it is only God who can do that, ‘God in Christ reconciling the world unto Himself, not imputing their trespasses unto them,’ and giving them, by a new life which He breathes into dead souls, emancipation from the tyrants that rule over them, and thus bringing them ‘into the liberty of the glory of the sons of God.’ ‘Thou sayest that Thou art rich and increased with goods . . . and knowest not that thou art poor . . . and naked.’ Brother, until you have found out that it is only God who will save you from being bankrupt, and enable you to pay your debts, which are your duties, you do not know where your true riches are. And if you have all that men can acquire of the lower things of life, whether of what is generally called wealth or of other material benefits, and have that great indebtedness standing against you, you are but an insolvent after all. Here is the treasure that will make you rich, because it will pay your debts, and endow you with capacity enough to meet all future expenditure-viz. the possession of the forgiving and cleansing grace of God which is in Jesus Christ. If you have that, you are rich; if you do not possess it, you are poor. Now you believe that, as much as I do, most of you. Well, what do you do in consequence?

Further, the possession of God, who belongs to all those that are the subjects of the kingdom of God, is our true treasure, because that wealth, and that alone, meets at once all the diverse wants of the human soul. There is nothing else of which that can be said. There are a great many other precious things in this world-human loves, earthly ambitions of noble and legitimate kinds. No one but a fool will deny the convenience and the good of having a competency of this world’s possessions. But all these have this miserable defect, or rather limitation, that they each satisfy some little corner of a man’s nature, and leave all the rest, if I may so say, like the beasts in a menagerie whose turn has not yet come to be fed, yelping and growling while the keeper is at the den of another one. There is only one thing that, being applied, as it were, at the very centre, will diffuse itself, like some fragrant perfume, through the whole sphere, and fill the else scentless air with its rich and refreshing fragrance. There is but one wealth which meets the whole of human nature. You, however small you are, however insignificant people may think you, however humbly you may think of yourselves, you are so great that the whole created Universe, if it were yours, would be all too little for you. You cannot fill a bottomless bog with any number of cartloads of earth. And you know as well as I can tell you that ‘he that loveth silver shall not be satisfied with silver, nor he that loveth abundance with increase,’ and that none of the good things here below, rich and precious as many of them are, are large enough to fill, much less to expand, the limitless desires of one human heart. As the ancient Latin father said, ‘Lord, Thou hast made us for Thyself, and our heart is unquiet till it attains to Thee.’

Closely connected with that thought, but capable of being dealt with for a moment apart, is the other, that this is our true treasure, because we have it all in one.

You remember the beautiful emphasis of one of the parables in our text about the man that dissipated himself in seeking for many goodly pearls? He had secured a whole casket full of little ones. They were pearls, they were many; but then he saw one Orient pearl, and he said, ‘The one is more than the many. Let me have unity, for there is rest; whereas in multiplicity there is restlessness and change.’ The sky to-night may be filled with galaxies of stars. Better one sun than a million twinkling tininesses that fill the heavens, and yet do not scatter the darkness. Oh, brethren, to have one aim, one love, one treasure, one Christ, one God-there is the secret of blessedness. ‘Unite my heart to fear Thy name’; and then all the miseries of multiplicity, and of drawing our supplies from a multitude of separate lakes, will be at an end, when our souls are flooded from the one fountain of life that can never fail or be turbid. Thus, the unity of the treasure is the supreme excellence of the treasure.

Nor need I remind you in more than a word of how this is our true treasure, because it is our permanent one. Nothing that can be taken from me is truly mine. Those of you who have lived in a great commercial community as long as I have done, know that it is not for nothing that sovereigns are made circular, for they roll very rapidly, and ‘riches take to themselves wings and fly away.’ We can all go back to instances of men who set their hearts upon wealth, and flaunted their little hour before us as kings of the Exchange, and were objects of adoration and of envy, and at last were left stranded in poverty. Nothing that can be stripped from you by the accidents of life, or by inevitable death, is worth calling your ‘good.’ You must have something that is intertwined with the very fibres of your being. And I, unworthy as I am, come to you, dear friends, now, with this proffer of the great gift of wealth from which ‘neither life, nor death, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us.’ And I beseech you to ask yourselves, Is there anything worth calling wealth, except that wealth which meets my deepest need, which satisfies my whole nature, which I may have all in one, and which, if I have, I may have for ever? That wealth is the God who may be ‘the strength of your hearts and your heritage for ever.’

II. Now notice, secondly, the concealment of the treasure.

According to the first of our parables, the treasure was hid in a field. That is very largely local colouring, which gives veracity and vraisemblance to the fact of the story. And there has been a great deal of very unnecessary and misplaced ingenuity spent in trying to force interpretations upon every feature of the parable, which I do not intend to imitate, but I just wish to suggest one thing. Here was this man in the story, who had plodded across that field a thousand times, and knew every clod of it, and had never seen the wealth that was lying six inches below the surface. Now, that is very like some of my present hearers. God’s treasure comes to the world in a form which to a great many people veils, if it does not altogether hide, its preciousness. You have heard sermons till you are sick of sermons, and I do not wonder at it, if you have heard them and never thought of acting on them. You know all that I can tell you, most of you, about Jesus Christ, and what He has done for you, and what you should do towards Him, and your familiarity with the Word has blinded you to its spirit and its power. You have gone over the field so often that you have made a path across it, and it seems incredible to you that there should be anything worth your picking up there. Ah! dear friends, Jesus Christ, when He was here, ‘in whom were hid all the treasures of wisdom and knowledge,’ had to the men that looked upon Him ‘neither form nor comeliness that they should desire Him,’ and He was to them a stumbling-block and foolishness. And Christ’s Gospel comes among busy men, worldly men, men who are under the dominion of their passions and desires, men who are pursuing science and knowledge, and it looks to them very homely, very insignificant; they do not know what treasure is lying in it. You do not know what treasure is lying-may I venture to say it?-in these poor words of mine, in so far as they truly represent the mind and will of God. Dear brethren, the treasure is hid, but that is not because God did not wish you to see it; it is because you have made yourselves blind to its flashing brightness. ‘If our Gospel be hid, it is hid to them . . . in whom the god of this world hath blinded their eyes.’ If your whole desires are passionately set on that which Manchester recognises as the summum bonum, or, if you are living without a thought beyond this present, how can you expect to see the treasure, though it is lying there before your eyes? You have buried it, or, rather, you have made that which is its necessary envelope to be its obscuration. I pray you, look through the forms, look beneath the words of Scripture, and try and clear your eyesight from the hallucinations of the dazzling present, and you will see the treasure that is hid in the field.

III. Again, let me ask you to notice, further, the two ways of finding.

The rustic in the first story, who, as I said, had plodded across the field a hundred times, was doing it for the hundred and first, or perhaps was at work there with his mattock or his homely plough. And, perchance, some stroke of the spade, or push of the coulter, went a little deeper than usual, and there flashed the gold, or some shower of rain came on, and washed away a little of the superincumbent soil, and laid bare the bag. Now, that is what often happens, for you have to remember that though you are not seeking God, God is always seeking you, and so the great saying comes to be true, ‘I am found of them that sought Me not.’ There have been many cases like the one of the man who, breathing out threatenings and slaughter, with no thought in his mind except to bind the disciples and bring them captive to Jerusalem, saw suddenly a light from heaven flashing down upon him, and a Voice that pulled him up in the midst of his career. Ah! it would be an awful thing if no one found Christ except those who set out to seek for Him. Like the dew on the grass ‘that waiteth not for men, nor tarrieth for the sons of men,’ He often comes to hearts that are thinking about nothing less than about Him.

There are men and women listening to me now who did not come here with any expectation of being confronted with this message to their souls; they may have been drawn by curiosity or by a hundred other motives. If there is one such, to whom I am speaking, who has had no desires after the treasure, who has never thought that God was his only Good, who has been swallowed up in worldly things and the common affairs of life, and who now feels as if a sudden flash had laid bare the hidden wealth in the familiar Gospel, I beseech such a one not to turn away from the discovered treasure, but to make it his own. Dear friend, you may not be looking for the wealth, but Christ is looking for His lost coin. And, though it has rolled away into some dusty corner, and is lying there all unaware, I venture to say that He is seeking you by my poor words to-night, and is saying to you: ‘I counsel thee to buy of Me gold tried in the fire.’

But then another class is described in the other parable of the merchantman who was seeking many goodly pearls. I suppose he may stand as a representative of a class of whom I have no doubt there are some other representatives hearing me now, namely, persons who, without yielding themselves to the claims of Christ, have been searching, honestly and earnestly, for ‘whatsoever things are lovely and of good report.’ Dear brethren, if you have been smitten by the desire to live noble lives, if you have been roused

‘To follow knowledge, like a sinking star,

Beyond the furthest bounds of human thought,’

or if in any way you are going through the world with your eyes looking for something else than the world’s gross good, and are seeking for the many pearls, I beseech you to lay this truth to heart, that you will never find what you seek, until you understand that the many have not it to give you, and that the One has. And when Christ draws near to you and says, ‘Whatsoever things are lovely and of good report, whatsoever things are true, whatsoever things are venerable, if thou seekest them, take Me, and thou wilt find them all,’ I beseech you, accept Him. There are two ways of finding the treasure. It is flashed on unexpectant eyes, and it is disclosed to seeking souls.

III. And now, lastly, let us look at the point where the parables converge.

There are two ways of finding; there is only one way of getting. The one man went and sold all that he had and bought the field. Never mind about the morality of the transaction: that has nothing to do with our Lord’s purpose. Perhaps it was not quite honest of this man to bury the treasure again, and then to go and buy the field for less than it was worth, but the point is that, however a soul is brought to see that God in Christ is all that he needs, there is only one way of getting Him, and that is, ‘sell all that thou hast.’

‘Then it is barter, is it? Then it is salvation by works after all?’ No! To ‘sell all that thou hast’ is first, to abandon all hope of acquiring the treasure by anything that thou hast. We buy it when we acknowledge that we have nothing of our own to buy it with. Buy it ‘without money and without price’; buy it by yielding your hearts; buy it by ceasing to cling to earth and creatures, as if they were your good. That trust in Jesus Christ, which is the condition of salvation is selling ‘all that thou hast.’ Self is ‘all that thou hast.’ Abandon self and clutch Him, and the treasure is thine. But the initial act of faith has to be carried on through a life of self-denial and self-sacrifice, and the subjection of self-will, which is the hardest of all, and the submission of one’s self altogether to the kingdom of God and to its King. If we do thus we shall have the treasure, and if we do not thus we shall not.

Surely it is reasonable to fling away paste pearls for real ones. Surely it is reasonable to fling away brass counters for gold coins. Surely, in all regions of life, we willingly sacrifice the second best in order to get the very best. Surely if the wealth which is in God is more precious than all besides, you have the best of the bargain, if you part with the world and yourselves and get Him. And if, on the other hand, you stick to the second best and cleave to yourselves and to this poor diurnal sphere and what it contains, then I will tell you what your epitaph will be. It is written in one of the Psalms, ‘He shall leave them in the midst of his days, and at his latter end shall be a fool.’

And there is a more foolish fool still-the man who, when he has seen the treasure, flings another shovelful of earth upon it, and goes away and does not buy it, nor think anything more about it. Dear brother, do not do that, but if, by God’s help, any poor words of mine have stirred anything in your hearts of recognition of what your true wealth is, do not rest until you have done what is needful to possess it, given away yourselves, and in exchange received Christ, and in Him wealth for evermore.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

kingdom

The interpretation of the parable of the treasure, which makes the buyer of the field to be a sinner who is seeking Christ, has no warrant in the parable itself. The field is defined (Mat 13:38) to be the world. The seeking sinner does not buy, but forsakes, the world to win Christ. Furthermore, the sinner has nothing to sell, nor is Christ for sale, nor is He hidden in a field, nor, having found Christ, does the sinner hide Him again (cf) Mar 7:24; Act 4:20. At every point the interpretation breaks down.

Our Lord is the buyer at the awful cost of His blood 1Pe 1:18, and Israel, especially Ephraim Jer 31:5-12; Jer 31:18-20 the lost tribes hidden in "the field," the world (Mat 13:38), is the treasure; Exo 19:5; Psa 135:4. Again, as in the separation of tares and wheat, the angels are used; Mat 24:31; Jer 16:16. The divine Merchantman buys the field (world) for the sake of the treasure (Mat 13:44) Rom 11:28, beloved for the fathers’ sakes, and yet to be restored and saved. The note of joy (Mat 13:44) is also that of the prophets in view of Israel’s restoration. Deu 30:9; Isa 49:13; Isa 52:1-3; Isa 62:4-7 Isa 65:18; Isa 65:19.

(See "Israel,") Gen 11:10; Rom 11:26.

kingdom (See Scofield "Mat 3:2")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

13:44-46 Another mystery of the Kingdom (13:11) is that its value exceeds all other treasures, and so everything should be forfeited to acquire it (see 19:21, 29; Phil 3:7).

13:44 treasure . . . hidden in a field: Treasures were buried for protection against thieves and military enemies (25:25). • In his excitement: Those who discover the Kingdom find greater joy in it than can be found in any temporal pleasure (see 1 Pet 1:8).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 13:44. Θησαυρῷ, treasure, store) Not of corn,[638] but of gold, gems, etc.—κεκρυμμένῳ—ἔκρυψε, hidden—he hid) It had escaped the notice of him who found it; then, when he found it, he concealed it from others. He hid it in the same field in which he found it. Such are the earnestness and prudence of the saints; see Pro 7:1. They find the things which are hidden; they hide them when found. The finding the treasure does not presuppose the seeking for it, as in the case of the pearls, which are found by diligent search.—χαρᾶς, for joy) Spiritual joy is an incentive to deny the world.—αὐτοῦ, of it) i.e. the treasure; or else it is an adverb.[639]—ὑπάγει, departeth) In the present tense, as πωλεῖ, he sells—ἀγοράζει, he buys. In Mat 13:46, the preterite is put. The state follows the act.[640]

[638] Cf. Jer 41:8.—B. G. V.

[639] Meaning “THERE.” In which case, instead of “for joy THEREOF,” the passage would be rendered “for the joy which he has found or stored up THERE, sc. in the field.”—(I. B.)

[640] Τὁν ἀγρὸν ἐκεῖνον, that field) with the treasure. If thou art influenced by the desire of true gain, follow this parable.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_13:44 ff. Πάλιν ὁμοία] introduces a second illustration of the kingdom of the Messiah, by way of continuing that instruction of the disciples which began with Mat_13:36.

ἐν τῷ ἀγρῷ] in the field; the article being generic. For cases of treasuretrove mentioned by Greek and Roman writers, consult Wetstein.

ὃν εὑρὼν ἄνθρωπος ἔκρυψε] which some man found and hid (again in the field), so as not to be compelled to give it up to the owner of the field, but in the hope of buying the latter, and of then being able legitimately to claim the treasure as having been found on his own property. It is mentioned by Bava Mezia f. 28, 2, that, in circumstances precisely similar, R. Emi purchased a hired field in which he had found treasure: ut pleno jure thesaurum possideret omnemque litium occasionem praecideret. Paulus, exeg. Handb. II. p. 187, observes correctly: That it was not necessary, either for the purposes of the parable or for the point to be illustrated, that Jesus should take into consideration the ethical questions involved in such cases. Fritzsche says: quem alibi, credo, repertum nonnemo illuc defoderit. But the most natural way is to regard εὑρών as the correlative to κεκρυμμένῳ; while, again, the behaviour here supposed would have been a proceeding as singular in its character as it would have been clearly dishonest toward the owner of the field.

ἀπὸ τῆς χαρᾶς αὐτοῦ] ἀπό marks the causal relation (Mat_14:26; Luk_24:41; Act_12:14; Kühner, II. 1, p. 366 f.), and αὐτοῦ is not the genitive of the object (over the treasure: Vulgate, Erasmus, Luther, Beza, Calvin, Maldonatus, Jansen, Bengel, Kuinoel, Fritzsche), but, as the ordinary usage demands, the genitive of the subject: on account of his joy, without its being necessary in consequence to read αὑτοῦ, but αὐτοῦ, as looking at the matter from the standpoint of the speaker. The object is to indicate the peculiar joy with which his lucky find inspires him.

ὑπάγει κ.τ.λ.] Present: the picture becoming more and more animated. The idea embodied in the parable is to this effect: the Messianic kingdom, as being the most valuable of all possessions, can become ours only on condition that we are prepared joyfully to surrender for its sake every other earthly treasure. It is still the same idea that is presented in Mat_13:45-46, with, however, this characteristic difference, that in this case the finding of the Messiahs kingdom is preceded by a seeking after blessedness generally; whereas, in the former case, it was discovered without being sought for, therefore without any previous effort having been put forth.

ζητοῦντι] with the view of purchasing such goodly pearls from the owners of them (comp. Mat_7:6; Pro_3:15; Pro_8:19, and see Schoettgen).

ἕνα] one, the only one of real worth; according to the idea contained in the parable, there exists only one such.

πέπρακε] the perfect alternating with the aorist (ἠγόρασεν); the former looking back from the standpoint of the speaker to the finished act (everything has been sold by the merchant), the latter simply continuing the narrative (and he bought). Kühner, II. 1, p. 144 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 13:44-53 . Three other parables: the Treasure, the Pearl, the Net .

Mat 13:44 . ἐν τῷ ἀγρῷ : the article may be generic, indicating the field as the locality, as distinct from other places where treasures were deposited. ἔκρυψε , he hid once more what some one had previously hidden; the occurrence common, the occasions various. χαρᾶς αὐτοῦ , in his joy rather than through joy over it, as many take the genitive, though both are admissible. The joy natural in a poor peasant; not less so the cunning procedure it inspired; ethically questionable, but parables are not responsible for the morality of their characters. ὐπάγει , πωλεῖ , etc., four historic presents one after the other, in sympathy with the finder, and with lively effect. πάντα ὅσα : all required for the purpose, yet the all might not amount to much: the field minus the treasure of no great value. Worth while, the treasure being a pure gain. The point of the parable is that the kingdom of heaven outweighs in value all else, and that the man who understands this will with pleasure part with all. It helps to show the reasonableness of the sacrifice for the kingdom Jesus demanded.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Few men understand how great the riches of the kingdom of heaven are, and no man can be partaker of them, but he that redeemeth them with the loss of all his goods.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We have four short parables in these verses.

I. That of the treasure hid in the field. Hitherto he had compared the kingdom of heaven to small things, because its beginning was small; but, lest any should thence take occasion to think meanly of it, 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 here likened to a treasure hid in the field, which, if we will, we may make our own.

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 fulness (Col 1:19; Joh 1:16): treasures of wisdom and knowledge (Col 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 (Isa 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 (Pro 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 (Joh 5:39), have discovered such a treasure in this field as makes it infinitely more valuable.

4. Those who discern this treasure in the field, and value it aright, will never be easy till 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 (Heb 4:1), looking diligently (Heb 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, Psa 105:3. He resolves to buy this field: they who embrace gospel offers, upon gospel terms, 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 to; we need not go up to heaven, but Christ in the word is nigh us. And so intent he is upon it, that he sells all to buy this field: they who would have saving benefit by Christ, must be willing to part with all, that they may make it sure to themselves; must count every thing but loss, that they may win Christ, and be found in him.

II. That of the pearl of price (Mat 13:45, Mat 13:46), which is to the same purport with the former, of the treasure. The dream is thus doubled, for the thing is certain.

Note, 1. All the children of men are busy, seeking goodly pearls: one would be rich, another would be honourable, another would be learned; but the most are imposed upon, and take up with counterfeits for pearls.

2. Jesus Christ is a Pearl of great price, a Jewel of inestimable value, which will make those who have it rich, truly rich, rich toward God; in having him, we have enough to make us happy here and for ever.

3. A true Christian is a spiritual merchant, that seeks and finds this pearl of price; that does not take up with any thing short of an interest in Christ, and, as one that is resolved to be spiritually rich, trades high: He went and bought that pearl; did not only bid for it, but purchased it. What will it avail us to know Christ, if we do not know him as ours, made to us wisdom? Co1 1:30.

4. Those who would have a saving interest in Christ, must be willing to part with all for him, leave all to follow him. Whatever stands in opposition to Christ, or in competition with him for our love and service, we must cheerfully quit it, though ever so dear to us. A man may buy gold too dear, but not this pearl of price.

III. That of the net cast into the sea, Mat 13:47-49.

1. Here is the parable itself. Where note, (1.) The world is a vast sea, and the children of men are things creeping innumerable, both small and great, in that sea, Psa 104:25. Men in their natural state are like the fishes of the sea that have no ruler over them, Hab 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, Isa 55:11. 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.

2. Here is the explanation of the latter part of the parable, the former is obvious and plain enough: 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, Mat 13:49, Mat 13:50. 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. See here, (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, Mat 13:42. Note, 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.

IV. Here is the parable of the good householder, which is intended to rivet 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. (1.) 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. Note, It is the will of Christ, that all those who read and hear the word should understand it; for otherwise how should they get 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 be catechised. 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. (2.) They answered him, Yea, Lord: and we have reason to believe they said true, because, when they did not understand, they asked for an explication, Mat 13:36. And the exposition of that parable was a key to the rest. Note, 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 understandeth.

2. The scope of the parable itself was to give his approbation and commendation of their proficiency. Note, Christ is ready to encourage willing learners in his school, though they are but weak; and to say, Well done, well said.

(1.) 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, Ezr 7:6, Ezr 7:10. 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. Note, [1.] Those who are to instruct others, have 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 but a bad minister.

(2.) 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, Sol 7:13. See here, [1.] What should be a minister's furniture, 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, Ti2 3:16, Ti2 3:17. Old experiences, and new observations, all have their use; and we must not content ourselves 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. Sic vox non vobis - 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Again, the kingdom of heaven is like unto treasure hid in a field--no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders. (Jer 41:8; Job 3:21; Pro 2:4).

the which when a man hath found--that is, unexpectedly found.

he hideth, and for joy thereof--on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.

goeth and selleth all that he hath, and buyeth that field--in which case, by Jewish law, the treasure would become his own.

The Pearl of Great Price (Mat 13:45-46).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 44. The kingdom of heaven is like unto treasure hid in a field] θησαυρω κεκρυμμενω, to a hidden treasure. We are not to imagine that the treasure here mentioned, and to which the Gospel salvation is likened, means a pot or chest of money hidden in the field, but rather a gold or silver mine, which he who found out could not get at, or work, without turning up the field, and for this purpose he bought it. Mr. Wakefield's observation is very just: "There is no sense in the purchase of a field for a pot of money, which he might have carried away with him very readily, and as honestly, too, as by overreaching the owner by an unjust purchase."

He hideth - i.e. he kept secret, told the discovery to no person, till he had bought the field. From this view of the subject, the translation of this verse, given above, will appear proper - a hidden treasture, when applied to a rich mine, is more proper than a treasure hid, which applies better to a pot of money deposited there, which I suppose was our translators' opinion; and kept secret, or concealed, will apply better to the subject of his discovery till he made the purchase, than hideth, for which there could be no occasion, when the pot was already hidden, and the place known only to himself.

Our Lord's meaning seems to be this: -

The kingdom of heaven - the salvation provided by the Gospel - is like a treasure-something of inestimable worth - hidden in a field; it is a rich mine, the veins of which run in all directions in the sacred Scriptures; therefore, the field must be dug up, the records of salvation diligently and carefully turned over, and searched. Which, when a man hath found - when a sinner is convinced that the promise of life eternal is to him, he kept secret - pondered the matter deeply in his heart; he examines the preciousness of the treasure, and counts the cost of purchase; for joy thereof - finding that this salvation is just what his needy soul requires, and what will make him presently and eternally happy, went and sold all that he had - renounces his sins, abandons his evil companions, and relinquishes all hope of salvation through his own righteousness; and purchased that field - not merely bought the book for the sake of the salvation it described, but, by the blood of the covenant, buys gold tried in the fire, white raiment, c. in a word, pardon and purity, which he receives from God for the sake of Jesus. We should consider the salvation of God,

1. As our only treasure, and value it above all the riches in the world.

2. Search for it in the Scriptures, till we fully understand its worth and excellence.

3. Deeply ponder it in the secret of our souls.

4. Part with all we have in order to get it.

5. Place our whole joy and felicity in it; and

6. Be always convinced that it must be bought, and that no price is accepted for it but the blood of the covenant; the sufferings and death of our only Lord and Saviour Jesus Christ.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(44) The kingdom of heaven is like unto treasure hid in a field.—Probably no parable in the whole series came more home to the imagination of the disciples than this. Every village had its story of men who had become suddenly rich by finding some hidden hoard that had been hastily concealed in time of war or tumult. Then, as now, there were men who lived in the expectation of finding such treasures, and every traveller who was seen searching in the ruins of an ancient town was supposed to be hunting after them. As far back as the days of Solomon such a search had become a parable for the eager pursuit of wisdom (Pro_2:4). Now they were told to find that which answered to it in their own experience. The conduct of the man who finds the treasure, in concealing the fact of his discovery from the owner of the field, hardly corresponds with our notions of integrity, but parables—as in the case of the Unjust Steward (Luk_16:1) and the Unjust Judge (Luk_18:2)—do not concern themselves with these questions, and it is enough if they bring out the salient points—in this case, the eagerness of the man to obtain the treasure, and the sacrifice he is ready to make for it. Jewish casuistry, in such matters, applied the maxim, Caveat emptor, to the seller rather than the buyer, and the minds of the disciples would hardly be shocked at what would seem to them a natural stroke of sharpness.

In the interpretation of the parable, the case described is that of a man who, not having started in the pursuit of holiness or truth, is brought by the seeming accidents of life—a chance meeting, a word spoken in season, the example of a living holiness—to the knowledge of the truth as it is in Jesus, i.e., to Christ Himself, and who, finding in Him a peace and joy above all earthly treasure, is ready to sacrifice the lower wealth in order to obtain the higher. Such, we may well believe, had been the history of the publicans and the fishermen who made up the company of the Twelve. The parable had its fulfilment in them when they, at the bidding of their Lord, “forsook all and followed Him.” Such, it need hardly be said, has been the story of thousands of the saints of God in every age of the Church’s life from that day to this.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

44. The Parable of the Hid Treasure, in this Gospel only

In ancient times, and in an unsettled country like Palestine, where there were no banks, in the modern sense, it was a common practice to conceal treasures in the ground. Even at this day the Arabs are keenly alive to the chance of finding such buried stores. The dishonesty of the purchaser must be excluded from the thought of the parable. The unexpected discovery, the consequent excitement and joy, and the eagerness to buy at any sacrifice, are the points to be observed in the interpretation.

when a man hath found] Here the kingdom of heaven presents itself unexpectedly, “Christ is found of one who sought Him not.” The woman of Samaria, the jailer at Philippi, the centurion by the Cross.

selleth all that he hath] This is the renunciation which is always needed for the winning of the kingdom, cp. ch. Mat_10:38. Thus Paul gave up position, Matthew wealth, Barnabas lands.

buyeth that field] Puts himself in a position to attain the kingdom.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Again the kingdom of heaven is like unto a net,.... By which also is meant, the Gospel, and the ministry of it. This may be compared to a net, for its meanness in the esteem of men; being despicable, and of no account in the eyes of the world: and yet like a net, a piece of curious artifice and workmanship, being the produce of the grace of God; in which his manifold wisdom is displayed, and is what angels desire to look into: it is designed, and purposely contrived, for the gathering in of sinners to Christ, and to his churches, though by accident, it has other uses; such as troubling of the world, as the net does the waters of the sea, and drawing out the corruptions of the men of it, as that does weeds, stones, &c. and which, like a net, can do nothing of itself, unless cast; and not then neither, unless succeeded with a divine blessing:

that was cast into the sea; by "the sea" is meant the world, so called, for the storms and tempests of afflictions, and persecutions the saints meet with, and for the continual troubles that are in it; for the restlessness and instability of all things therein; for the dangers of it; and for its being the proper place and element of fishes, as the world is to the men of it. The casting of it into the sea, designs the opening of the Gospel, and the unfolding the mysteries of it, and the preaching it in all the world; and supposes persons qualified for it; such were the patriarchs and prophets under the Old Testament; and particularly Christ, John the Baptist, and the Apostles of Christ, and succeeding ministers under the New Testament; and requires art, skill, and wisdom, might and strength, industry, diligence, and patience; and which is done at a venture, whether there are fish or not; and sometimes succeeds, and sometimes not:

and gathered of every kind; the Persic version adds, "of animals"; but much more agreeably Munster's Hebrew Gospel, and the Vulgate Latin, add, "of fishes"; and so some copies read. The preaching of the Gospel, is the means of gathering souls to Christ, and into his churches; and those that are gathered into a visible Gospel church state, are of every kind, of all nations in the world; Jews and Gentiles: of all ranks and degrees of men, high and low, rich and poor, bond and free; of all sorts of sinners, and of men good and bad; some who have the truth of grace in them, and others that are only hypocrites: profess in words, and deny in works; have nothing more than a form of godliness, and name to live, and are dead.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

Ver. 44. Like unto treasure hid, &c.] A treasure is a heap of precious things laid up for future uses. {a} By the treasure in this text, we are to understand either Christ, or life eternal gotten for us by Christ, or the gospel that offereth unto us Christ, and with him eternal life. The field wherein this true treasure lies hidden, is the Church. The spades and mattocks wherewith it is to be dug up and attained unto, are hands and eyes, not poring in the earth, but praying toward heaven.

He hideth it] Ne quis cum antevertat, that none remove it, ere he hath made himself master of it. Holding fast to that which he hath, that no man take his crown from him. This he insures to himself, and cannot rest till he hath done it. He likes not to have with the merchant an estate hanging upon ropes, {b} and depending upon uncertain winds, but makes sure work for his soul.

Selleth all that he hath] Ever when justifying faith is infused, there is a through sale of all sin; the pearl of price will never else be had. And for outward comforts and contentments, every true son of Israel will be glad to purchase the birthright with pottage, spiritual favours with earthly, as did Galeaeius the Marquess of Vice, Martinengus Earl of Bareha, &c.

And buyeth that field] Accounting it an excellent penny’s worth, whatever it stand him in. Other faint hearted chapmen cheapen heaven only, being loth to go to the price of it. A price they have in their hands, but they, like fools, look upon their money, and have no mind to lay it out upon any such commodity. Oh what madmen are they that bereave themselves of a room in that city of pearl for a few paltry shillings of dirty delights!

{a} Θησαυρος, παρα του τιθεναι εις αυριον.

{b} Fortunam rudentibus aptam.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The kingdom of heaven - The gospel. The new dispensation. The offer of eternal life. See the notes at Mat 3:2. The Saviour in this parable compares that kingdom to treasure hid in a field; that is, to money concealed; or more likely to a mine of silver or gold that was unknown to the owner of the field.

He hideth - That is, he conceals the fact that he has found it; he does not tell of it. With a view of obtaining this, Jesus says that a man would go and sell his property and buy the field. The conduct of the man would be dishonest. It would be his duty to inform the owner of the field of the discovery. He would be really endeavoring to gain property belonging to another at far less than its real value, and the principle of real integrity would require him to inform the owner of the discovery. But Christ does not intend to vindicate his conduct. He merely states the way in which people do “actually” manage to obtain wealth. He states a case where a man would actually “sacrifice his property,” and practice diligence and watchfulness to obtain the wealth which he had discovered. The point of the parable lies in his “earnestness,” his anxiety, his care, and his actually obtaining it. The gospel is more valuable than such a treasure, Psa 19:10; Pro 3:13-15. It is hidden from most people. When a person sees it and hears it, it is his duty to sacrifice all that hinders his obtaining it, and to seek it with the earnestness with which other people seek for gold. The truth often lies buried: it is like rich veins of ore in the sacred Scriptures; it must be searched out with diligence, and its discovery will repay a man for all his sacrifices, Luk 14:33; Phi 3:8.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Like unto a treasure. This hidden treasure is the gospel of Christ, which conducts to the kingdom of heaven. Thus he who by the knowledge which the gospel affords, has found the kingdom of heaven, should purchase it at the expense of every thing most near and dear to him: he cannot pay to great a price for his purchase.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Whatsoever belongeth to the kingdom of God, whether the word, which is called the word of the kingdom, or the grace and favour of God, which he by me dispenses out under the administration of the gospel, is like, that is, should be adjudged, esteemed, and used like as

treasure hid in a field. Men should do by it as they would do upon the discovery of a great sum of money, buried up in the earth, in some field not yet their own. Suppose a man had made some such discovery, what would he do? He would rejoice at it, he would hide it, he would sell all he had and buy that field. So should men do to whom there is a revelation of the gospel, and the grace thereof; they should inwardly rejoice in the revelation, and bless God for it, and, whatever it cost them, labour that they might be made partakers of that grace. Earthly possessions cannot be had without purchasing, and those who have not ready money to purchase with must raise it from the sale of something which they have; therefore our labour for the kingdom of heaven is set out under the notion of buying. But the prophet, (Isa 55:1,2) let us know that it is a buying without money and without price. However, there is some resemblance, for as in buying and selling there is a parting with something that is ours, in exchange for something which is another’s, so in order to the obtaining of the grace of the gospel, and the kingdom of glory, to which the remission of sins leadeth, we must part with something in order to the obtaining of it. We have no ready money, nothing by us, that is a quid pro quo, a valuable price for Divine grace; we must therefore part with something that we have, and it is no matter what it be, which God requireth. Where this discovery is made, the soul will part with all it hath, not only its old heart, its unlawful desires and lusts, but its riches, honours, and pleasures, if it can by no other means obtain the kingdom of heaven, that it may obtain it; they are all of no value to it. Nor is it at all necessary in order to buying, that the thing parted with be of a proportionable, value. Amongst men, wedges of gold have been purchased for knives and rattles, &c. nor doth any thing we can part with, that we may obtain the kingdom of heaven, bear any better proportion; yet it is a buying, because it is what God is pleased to accept, and upon the parting with gives us this heavenly kingdom.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The parable of the hidden treasure found. Matthew only. It seems probable, from ver. 51, that this and the next two parables were spoken to the disciples in private. They alone would appreciate the value of what they had found; to them alone could the warning be as yet given, that it is not sufficient to have been gathered within the gospel net. Observe in this parable that the treasure was found by chance, and it was near to the man without his knowing it. Again. To be omitted, with the Revised Version and Westcott and Hort. Its absence (contrast vers. 45, 47) suggests that this parable is the first of a group, marked as such either by our Lord beginning with it after he had made a pause, or by merely coming first in one of the sources that the evangelist used. The kingdom of heaven (ver. 24, note) is like unto treasure hid in a field. (cf. Pro_2:4) Hid (hidden, Revised Version, kekrummenw). It was not there by accident; it had been purposely placed there, hid by its former possessor for safety. (Mat_25:18, Mat_25:25) Observe that, doubtless unintentionally on the part of the evangelist, the parable forms in this respect the complement to ver. 35 b. In a field (en tw agrw); in the field (Revised Version); cf. Mat_1:23, note. The which when a man hath found, he hideth; which a man found, and hid (Revised Version). For fear some one else should take it. Premature assertion would lose the man the treasure. (For a similar truth in spiritual things, cf. Gal_1:17) And for joy thereof. So also the margin of the Revised Version; but and in his joy (Revised Version) is better (kai apo thv carav autou). Goeth and selleth all that he hath, and buyeth that field. Goeth... selleth... buyeth. All in the present tense. Our Lord in this parable (contrast ver. 46) brings the man vividly before us in each separate stage of his action. For the self-denial that is a necessary of acquiring gospel privileges, comp. Mat_19:21 (where contrast the young man"s grief with the joy spoken of here). Field. Observe that, though the figure is the same as in ver. 24, the thing signified is very different. Here field represents merely that which contains the treasure, perhaps the outward profession of Christianity. All. Westcott and Hort omit, chiefly on the authority of the Vatican manuscript (cf. ver. 46, note). And buyeth that field. Into the morality of the action our Lord does not enter; he only illustrates his teaching by an incident that must have happened not un-frequently in a country like Palestine, which had already been the scene of so many wars. But the transaction "was, at least, in entire accordance with Jewish law. If a man had found a treasure in loose coins among the corn, it would certainly be his, if he bought the corn. If he had found it on the ground, or in the soil, it would equally certainly belong to him, if he could claim ownership of the soil, and even if the field were not his own, unless others could prove their right to it. The law went so far as to adjudge to the purchaser of fruits anything found among these fruits" (Edersheim, "Life," 1:595).

Vers. 44-53. The parables addressed to the disciples.

I THE HIDDEN TREASURE.

1. The story. Treasures were often hidden in fact, still more often in fiction. A man walked through the field; he lighted suddenly on the treasure. He hid it, again. It was his, probably, by right of finding. But in this parable, as in others, not every detail is to be pressed. Earthly stories cannot exactly express every feature of spiritual truth. One parable supplies the omissions of another; taken together, they fill up the picture. His joy was great. He sold all that he had to buy the field, that the treasure might be clearly his beyond doubt and question.

2. The meaning. The field may be the visible Church. It may be the Holy Scriptures. The finder was in the Church. He knew his Bible well, but he had not yet found Christ. The ordinances of the Church were but forms to him; the Bible was like other books. Suddenly, by the grace of God, like St. Paul or St. Augustine, he lights upon the hidden treasure. He recognizes its surpassing value. A great joy fills his heart, a joy deep and entrancing, a glimpse of the gladness of heaven. But there is something awful in that joy, something too sacred for words. At first he dares not speak of it; not through jealousy of others God forbid! but through fear lest he should lose it. Loud talk, boasting, spiritual pride, might rob him of the treasure. In deep humility he hides it in his heart. But he sells all that he has. He buys the field. Now the Church is to him the Church of the living God, the pillar and ground of the truth; now the Bible is precious exceedingly; for the treasure in it is now his. Like St. Paul, he has counted all things else as dross, as very dung, that he might find Christ. He has found him, and in him he has found a treasure precious beyond what words can tell; a hidden treasure, which none can know save those who, like the happy finder, part with all other treasures to make that one holiest treasure theirs forever.

II THE PEARL OF GREAT PRICE.

1. The merchant. He was a nearnest seeker. His life was not aimless. He knew that there is a meaning and a purpose in this our earthly life. It is not to be wasted; it must be used in real work. He was not content to live on from day to day enjoying the passing hour without thought of the future. He was no listless loiterer, but a seeker, seeking ever with steadfast perseverance after the true end of human life. He was thoughtful, earnest, single-hearted; such a seeker sooner or later findeth.

2. The pearl. There were many. But the merchant sought only for goodly pearls. He was a man of high aims from the beginning. Pleasure was not the pearl, nor earthly rank or wealth. But wisdom perhaps attracted him, or the desire of doing good, or the love of wife or child. These were goodly in their degree; but at last, in his search, he found one pearl, in comparison of which all that had seemed most lovely became pale and poor. At once he went, and with calm resolve sold all that he had to make that pearl his own. That pearl is the Lord Christ himself, the one thing needful, the good part which Mary chose, while Martha was careful and troubled about many things. That pearl is beyond comparison of all things goodly the goodliest and the best. He who would buy that pearl must sell all that he has. He must learn to love the Lord his God with all his heart, and to subordinate all other loves to that one holiest love. He must hush into calm the tumult of earthly desires, that the one strong desire of Christ, the Desire of all nations, may fill his heart. To such earnest seekers the pearl of great price is given. Again the parable is not exact in its details; no earthly story can be. Eternal life, which is the knowledge of Christ, is the gift of God. It is a reward altogether overpassing and throwing into shade our utmost efforts. Poor and helpless as we are, we could not buy it, were it not that he giveth the unspeakable Gift, the gift of Christ, without money and without price, to those who seek in persevering prayer and earnest faith. But he is pleased, in his Divine condescension, to speak of us as buying the pearl. He accepts our poor unworthy love, and gives us in return that priceless Gift to be our own.

III THE NET.

1. Cast into the sea. It was a draw-net, large and long. It gathered of every kind till it was full. The sea is the world; the net is the Church. The net is drawn through the sea till it is filled with fishes. The Church spreads through the world till the number of the elect is accomplished. Till that time the net is in the sea, the Church is in the world. There are many not yet gathered into the net. The sea is wide and large; the net has not yet swept through it. The gospel has not yet been preached over all the earth. There are many dark places where the fishers of men have not yet drawn the net. All waters must be tried. The glad tidings of the kingdom of heaven must be carried everywhere throughout the world. Then shall the end come. The net gathered of every kind. In the Church are good and bad. Men like Judas, or Demas, or Hymenaeus, or Diotrephes, as well as men like St. Peter, or St. John, or St. Paul. Men, too, of all nations, of all conditions of life, manifold in character and circumstances.

2. Drawn to the shore. They sit down, they gather the good into vessels, but cast the bad away. It is a figure of the judgment. Again we hear of the angels, the ministers of God"s most awful justice; again we hear of the furnace of fire, of the wailing and gnashing of teeth words which contain a meaning most fearful, most tremendous.

IV THE TREASURES OF THE HOUSEHOLDER.

1. The Lord"s question. He was teaching his disciples now in private. He asks them, "Have ye understood all these things?" They who are to teach must learn themselves. The true teaching comes only from Christ. The deepest spiritual truths can be learned only by direct intercourse with the Lord. It is well if we can answer, "Yea, Lord." He accepts our imperfect knowledge; imperfect it must be. If only it is real, as far as it goes, it will be the beginning of deeper, holier wisdom.

2. The comparison. The careful householder brings out of his store things new and old; so doth the instructed scribe. The teacher must be a disciple; he must have been instructed in the mysteries of the kingdom of heaven; he must himself be in the kingdom; he must have the kingdom in his own heart. Then he will possess a rich store of true wisdom; and out of that store he will bring things new and old; the old truths, unchanging, ever the same, but in the new light of living, personal experience; old and yet always new; the truths that drew the first disciples to the Lord; the truths that flash with a new light into the heart of each awakened Christian now when first he turns from darkness unto light, from Satan unto God.

V THE SEVEN PARABLES.

1. Jesus had finished these parables. " The words of the evangelist seem to regard the seven parables as a whole, a cycle of parabolic teaching. The number seven is the number of perfection. The parables fill up and supplement one another. No one human illustration can give an adequate view of the mysteries of the kingdom of heaven. The seven taken together give a complete picture. In the first we see the various characters of men, receptive or unreceptive of the truth. In the second, the agency of the tempter. In the third, the gradual spreading of the kingdom through the world. In the fourth, its inner working in the individual heart. In the fifth it is found by one who sought not for it, in the sixth after diligent inquiry and anxious search; in both we see its exceeding preciousness, a preciousness which makes the Christian willing to sacrifice all for the kingdom"s sake. In the seventh we see the consummation of all things, the final separation, the condemnation of the wicked, the glory of the righteous.

2. The historical explanation. We may see a brief Church history in these seven parables. We begin with the first sowing of the Word by the great Sower; then comes the growth of heresy and sin within the Church; then the gradual progress of the Church, spreading itself on every side, silently leavening the framework of society; then we read the history of this or that great saint of God, one lighting suddenly on the hid treasure, another seeking and finding; and at last the judgment. Let us learn of the great Teacher how to read the history of the world, looking back to the first sowing, looking onwards to the coming judgment, diligently seeking for the hid treasure, the pearl of great price.

LESSONS.

1. The treasure is hidden; oh that we may find it! The pearl is of great price; let us count the cost and buy it.

2. The Lord is at hand; prepare to meet him.

3. The true disciple ever learns, for Christ his Teacher is ever with him.

The treasure of great, but careful, joy.

Note, in introduction, that this fifth parable was not spoken from the ship to the multitude upon the shore, but within "the house;" and the character of it seems in some relative degree to alter. It is no longer a parable, illustrating the kingdom of heaven in respect of the manner of its operation, but emphasizing the value of itself, and the sense of its value as entertained and proved by some; and it is no longer a parable revealing the wide hold it shall establish over the mass of mankind, but the mighty hold it shall gain upon the individuals of whom the mass is composed. The parable exhibits these facts respecting the kingdom, and that which is of the very essence of it the treasure of the gospel, the truth of Christ.

I HOW SOVEREIGN AND FREE IT IS, IN THE NATURE OF ITS FIRST APPROACH TO ANY ONE! The present parable is not spoken of one who seeks already, but of one who, in the midst of his own duty, life"s labour and toil, lights on the treasure. Why has he lighted upon it? In this case it will not do to say chance! Nor is it often given to us to say why. It is for the blest man himself, however, to count it an example of free, unmerited, sovereign goodness and mercy.

II HOW IT IN A MOMENT EXCITES THE ATTENTION, AND LAYS HOLD OF THE DESIRE OF HIM WHO GETS BUT ONE REAL GLIMPSE OF IT! The effect in such cases is immediate; the man takes in at once the value of the opportunity that has opened before him.

III HOW GREAT THE JOY OF THAT SUDDEN SURPRISE!

IV HOW CAREFUL, AT THE SAME TIME, THAT JOY SHOWS ITSELF!

V HOW CORRECT THE ESTIMATE PUT UPON THE VALUE! IT IS TREASURE, AND IT IS SUCH TREASURE, THAT HE WILL FORSAKE AND WILL SELL ALL ELSE FOR THAT. B.

Vers. 44-46. Parables of the hid treasure and the pearl of price.

These parables depict the two great classes of men who become Christians. Some men are born merchants, others day labourers; some, i.e., are born with a noble instinct which prompts them to believe that there is infinite joy and satisfaction to be found, and that it shall be theirs; others, again, never look beyond their present attainment, have no speculation in them, no broad plan of life nor much idea that any purpose is to be served by it. This difference, when exhibited in connection with religion, becomes very marked.

I The point of the first parable, and its distinction from the other, seems to lie in this that while the man was giving a deeper furrow to his field, intent only on his team, his ploughshare suddenly grated upon the chest that contained the treasure. Or he may have been sauntering through a neighbour"s field, when his eye is attracted by some sign that fixes him for the moment to the spot, because he knows that treasure must be there. Ages before this treasure had been hid; for him it had been prepared without any intention or labour of his, and now suddenly he lights upon it. Out of poverty he, to his own astonishment, steps into wealth, and his whole life is changed for a time without hope or effort of his own. So, says our Lord, is the kingdom of heaven. Suddenly, in the midst of other thoughts, a man is brought face to face with Christ, and while earning his daily bread and seeking no more than success in life can give him, unexpectedly finds that eternal things are his. We only think of what we can make of life, not of the wealth God has laid in our path. But suddenly our steps are arrested; circumstances that seem purely accidental break down the partition that has hemmed us in to time, and we see that eternity is ours. We thought we had a house, a hundred acres of land, a thousand pounds well invested, and we find we have God. We were comforting ourselves with the prospect of increased salary, of ampler comforts and advantages, and a voice comes ringing through our soul, "All things are yours; for ye are Christ"s, and Christ is God"s." How it is that the eyes are now opened to this treasure, we can as little tell as the ploughman how he has never till this day seen the treasure. A few words casually dropped, some pause which allows the mind to wander in unaccustomed directions one cannot say what is insufficient to bring the wandering and empty soul to a settled possession of the kingdom of heaven. But this morning he was content with what a man can have outside of God"s kingdom, this evening everything outside that kingdom has lost its value and is as nothing. We are apt to think that, as the acceptance of Christ is the most important attainment a man can make, there ought to be some proportionate effort or expectancy on his part that so great a treasure is not to be made over to one who is not caring for or thinking of it. But this parable shows us that there may be a finding without any previous seeking; that the essential thing is, not whether a man has been seeking, and how long and how earnestly, but whether he has found. The question is Does a man know the value of what has turned up before him? and is he so in earnest as to sell all for it?

II The second parable introduces us to the man who sets out with the inborn conviction or instinct that there is something worth the labour and search of a life, something to which we can wholly, freely, and eternally give ourselves up. He refuses to be satisfied with the moderate, often interrupted, often quenched joys of this world, though he considers them as goodly pearls. He goes on from one acquirement to another. Money is good, but friendship is better; he parts with the one to get the other. The respect of his fellows is good, but self-respect and a pure conscience are better. Human love is a goodly pearl, but this only quickens him to crave insatiably for the love of God. He refuses to believe that God has created us to be partially satisfied, happy at intervals, content with effort, believing ourselves blessed, but to be partakers of his own blessedness. This spirit of expectation is encouraged by the parable. It seems to say to us, "Covet earnestly the best gifts." It is not for you who have a God of infinite resource and of infinite love to accustom yourselves to merely negative blessings, and doubtful, limited conditions. There does exist a perfect condition, a pearl of great price, and there is but a question of the way to it, a question of search. You are to start with this belief, and to hold it to the end. Under no compulsion, in the face of no disappointment, give up the persuasion that into your life and soul the full sense of ample possession is one day to enter. You have certainty on your side simple, sheer certainty; for "he that seeketh findeth." The important point in these parables is that which is common to both the incomparable value of the kingdom of heaven, and the readiness with which one who perceives its value will give up all for it. The merchant does not part with his other possessions reluctantly when he wishes to obtain some better possession; he longs to get rid of them. People may think him mad selling out at low prices, at unsuitable times, at a loss; but he knows what he is doing. The world is full of stories that display the ingenuity, craft, perseverance, consuming zeal, spent on winning the piece of ground coveted. But is this not rather a picture of what ought to be than of what is? We see men hesitating to part with anything for the kingdom of heaven, looking at it as a sad alternative, as a resort to which they must perhaps betake themselves when too old to enjoy life any longer, but not as that on which life itself may best be spent. Entrance into it is looked upon much as entrance into the fortified town is viewed by the rural population; it may be necessary in time of danger, but it is by constraint, not from love, that they make the change. What meaning has this "selling of all" in our life? For it is to be observed that there is always this selling wherever the kingdom of heaven is won. It is what you really love that you spend thought and effort and money upon, not what you know you ought to love and are trying to persuade yourself to love. In conclusion, this parable lets fall two words of warning.

1. Make your choice and act upon it. If there is no better pearl, no higher treasure than what you can win by devotion to business and living for yourself, then by all means choose that and make the most of it. But if you think that Christ was right, if you foresee that what is outside his kingdom must perish, and that he has gathered within it all that is worthy, all that is enduring, then let the reasonableness and remonstrance of this parable move you to show some eagerness in winning that great treasure.

2. If you have this treasure, do not murmur at the price you have paid for it. Having what worlds cannot buy, you will surely not vex yourself by longing for this or that which the poorest-spirited slave of this world can easily obtain. D.

Vers. 44-46. The chief good.

The parable of the treasure and that of the pearl as they are here together may well be considered together, for the subject is the same. The repetition emphasizes the importance and value of the gospel. These parables set before us

I THE CHIEF GOOD.

1. What is it?

(1) It is a "treasure." The allusion here may be to a pot of money or a casket of jewels "hidden in a field;" or possibly to a mine of precious ore. It is the "pearl of great price a stone of incomparable size, purity, and beauty. But these are only figures.

(2) Christ unites in himself all qualities of excellence and value. He is the King of the kingdom of heaven. (cf. Luk_17:20-25) The monarch is the representative of the kingdom"s wealth and glory. (cf. Joh_1:16 Col_1:19 Col_2:3)

(3) In him are the treasures of pardons for the guilty, tie has paid the great price of our redemption. In him also are the riches of purity for the believer. Purity is the title to the riches of the heaven of everlasting glory.

2. Why is it hidden?

(1) For the rousing of our faculties and quickening of our diligence. (see Pro_2:1-7) This stimulus is an important factor in our moral education. The miner becomes skilful in mining. So the merchantman in estimating the quality and value of pearls.

(2) The diligence thus called forth enhances the value of the treasure. We value things according to the price we will pay. Also according to the price we have paid. The endurance of our faith is intimately associated with the thoroughness of our repentance.

(3) They are hidden to conceal them from the unworthy.

(a) Lest they should insult them. The swine will trample on the pearl, and turn and rend the merchantman.

(b) As a judgment upon their brutishness. (cf. vers. 10-15 Isa_6:9)

3. From whom are they hidden?

(1) From the wise and understanding, viz. in their own conceits. (cf. Mat_11:25-27) Not many of our sophs are called.

(2) From the self-righteous. From the Pharisees, who were notably of this order, especially it was that Christ taught in parables to hide the saving truth.

(3) From the sensual. The treasure of the gospel is spiritual. It is, therefore, to be discerned by the spiritual senses. The grosser sensualism of the flesh blinds the finer sense of the spirit. (cf. Joh_14:9)

(4) From the worldly. They can only see the surface of the field. A nobleman once gave a celebrated actress a Bible, telling her at the same time that there was a treasure in it. She, thinking he meant religion, laid the Bible aside. She died, and all she had was sold. The person who bought the Bible, on turning over its leaves, found a five hundred pound note in it. Had the actress read that book she might not only have found the note, but the "Pearl of great price.

II ITS DISCOVERY.

1. Where is it found!

(1) In this present world. "The field is the world" (ver. 38).

(a) In that part of the world called Palestine the treasure was once hidden. Now the Pearl is to be found wherever the merchantman with sufficient diligence may seek for it. (see Joh_4:21-24)

(b) In this present world we are probationers for eternity. If we miss the opportunities of this probation we have no promise of a second. There are no treasures of salvation for the richest of the rich men in hell. (see Luk_16:26)

(2) In the Word of God. It is not to be found in nature. God"s plan of salvation is not written upon the ethereal dome in the fire of the stars. It is not uttered by the tongue of thunder. We neither hear it in the roar of the sea nor in the whispers of the groves. It is the theme of holy revelation. (see Joh_5:39)

(3) In the ordinances of religion. These are fittingly called "means of grace." In them the Word of revelation is read, expounded, preached. The Holy Spirit of inspiration is present. There by his own appointment. (cf. Exo_29:43 Mat_18:20)

(4) In the believing heart. The blessings of salvation are revealed to faith. (see Rom_10:4-10)

2. How is it to be found?

(1) Sometimes it may be found without seeking. The gospel found the Gentiles when they sought not for it. (see Rom_10:19-21) Sinners in the mid-career of madness have been arrested by a word.

(2) It is always to be found by seeking. The miner may infallibly strike upon this lode. The merchantman need never miss the Pearl of great price. (cf. Mat_7:7, Mat_7:8)

(3) The purpose of the seeker must be simple. To the "babes" is revealed the wisdom hidden from the "wise and understanding". (Mat_11:25)

III ITS EFFECT.

1. It fills the soul with joy.

(1) It brings the greatest relief. We have the treasure which discharges all our heavy liabilities to God. It delivers us from liability to the damnation of hell.

(2) It assures the highest hope. For what hope is higher than the hope of heaven? Holiness is the qualification and assurance for that hope.

(3) It is the purest joy. What joy can be purer than the love of God?

2. It inspires a holy vigilance.

(1) The finder of the hidden treasure hides it still until he can make it his own. Note: The parable does not pronounce one way or another upon the ethical question as to how far a man may take advantage of the ignorance of his neighbour. The teaching of the simile is a commendation of vigilance. The true treasure is in everybody"s field. One is not deprived of it in order that another may be enriched. But the unbelieving are ready to barter for folly that which the wise will buy at any cost.

(2) But is it not the duty of the Christian to confess Christ? Undoubtedly. But how can a man confess him before he has him? The treasure is hidden only while it is in the prospect of possession.

3. It begets the true spirit of sacrifice.

(1) The wise man buys the field; then the treasure becomes his.

(2) But what does he give for it? "All that he has". (see Mat_19:16-22)

(3) But what has a man before he finds Christ? Nothing but sin. What, then, does he "sell"? Simply sin all his sin. Blessed riddance!

(4) What, then, does he gain? Christ. In Christ he has everything worth possessing. Blessed exchange! J.A.M.

Religion gained at personal sacrifice.

A man is ploughing in a field which he only rented, or perhaps only worked in as a labourer. He comes casually on the sign of a buried treasure; but he dares not touch a thing. So he covers up the signs, and sets all his heart and effort on gaining possession of that field. He counts no sacrifice too great if it helps to realize his aim. This parable deals with the individual man and personal religion.

I TRUE RELIGION IS A MATTER OF INDIVIDUAL CONCERN. Christ came to redeem the human race from sin; but he does it by redeeming them "one by one." Illustrate our Lord"s dealing with individuals, as Nicodemus or woman of Samaria. It is easy to rest in a mere connection with Christianity; to belong to a Christian country, or a Christian family, or a Christian society. But the gospel singles the individual out, and says, "Thou art the man the sinner that needs Christ the Saviour.

II TRUE RELIGION IS A MATTER OF DIRECT PERSONAL RELATIONS. This man may know of the hid treasure, but that does not satisfy him. He must have that treasure for his very own. We know of the great salvation, but that does not make it ours. Christ says, "Come unto me;" have personal dealings with me. The apostle says, "He that hath the Son," in the grip of his own personal trust and love, "hath life." Here so many fail. There must be personal appropriation. We must be able to say, "Who loved me, and gave himself for me.

III TRUE RELIGION REQUIRES A MAN TO MAKE PERSONAL SACRIFICE. This man gave up all else to gain possession of this treasure. Everything that is worth possessing is hard to win. Illustrate by the friends seeking healing for the paralytic, and breaking up the roof in order to get to Jesus; also by the persistency of the Syro-Phoenician woman. The forms of effort and sacrifice demanded depend on the age and the disposition.

1. Intellectual pride may have to be lowered.

2. Ensnaring talents (artistic or scientific) may have to be put aside.

3. The common sneer at all who are in real earnest in spiritual religion may have to be borne.

4. All forms of self-confidence and self-reliance have to be broken down. So many entrench themselves behind their own moral goodness, and fail to get the hid treasure, because they cannot make full sacrifice of that moral goodness. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The three following parables are proposed, not to the multitude, but peculiarly to the apostles: the two former of them relate to those who receive the Gospel; the third, both to those who receive, and those who preach it. The kingdom of heaven is like treasure hid in a field - The kingdom of God within us is a treasure indeed, but a treasure hid from the world, and from the most wise and prudent in it. He that finds this treasure, (perhaps when he thought it far from him, ) hides it deep in his heart, and gives up all other happiness for it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Parable of the treasure:

v. 44. Again, the kingdom of heaven is like unto treasure hid in a field; the which, when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

Jesus is here not concerned about the moral aspect of the act, if, indeed, this comes into consideration here. It is a story which finds its parallel often enough, as in the discovery of a vein of coal or of the ore of some precious metal. In this case the treasure had been deliberately hidden or buried. By chance or by design a man finds this treasure. Realizing its great value, he carefully covers over once more what he has discovered. Hardly able to contain himself for joy over his lucky find, he goes and sells all his property and buys that same piece of land. A lively effect in the telling! The salvation taught in the Gospel is like such a rich treasure, like a hidden mine whose veins run out in all directions in Holy Scriptures, a treasure of inestimable value. "The point of the parable is that the kingdom of heaven outweighs in value all else, and that the man who understands this will with pleasure part with all."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

By the treasure hid in the field, and the pearl of great price, are understood, Christ, the grace of the gospel, and the way to life and salvation therin discovered; he that is thoroughly convinced of the worth and excellency of Christ’s grace, will part with all that he has to purchase and obtain it.

Learn, That the sinner who will have interest in Christ, and a part in gospel grace, must part with all that he has to purchase and obtain them, even with his goods and lands with his wife and children; for Christ and his grace are a real good, a substantial good, a durable good; he outbids all the offers the world can make, and therefore it is our wisdom to part with all for him, and especially our sins, dearer to us than all the rest.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LIV. G. Parables of Treasure, Etc.].

LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) Subdivision G. PARABLES OF TREASURE, PEARL, AND NET. aMATT. XIII. 44-53.

a44 The kingdom of heaven is like unto treasure hid in the field; the which a man found, and hid; and [339] in his joy he goeth and selleth all that he hath, and buyeth that field. [The three parables in this section appear to have been addressed privately to the disciples. In the absence of banks and other trust repositories, the men of that day hid their treasures as best they could. The sudden death of the hider often resulted in the loss of all knowledge as to the whereabouts of the treasure. The parable speaks of such a lost treasure. Technically it belonged to the owner of the field, but practically it belonged to him who found it. Hence the finder conceals it again until he had made perfect his title to it by the purchase of the field. The gist of the parable does not require us to pass upon the conduct of the finder, which was certainly questionable.] 45 Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls: 46 and having found one pearl of great price, he went and sold all that he had, and bought it. [In the preceding parable the treasure was found by accident; in this, the pearl was sought. Some find without seeking, as did the Samaritan woman ( Joh_4:28, Joh_4:29); some only after diligent search, as did the eunuch-- Act_8:27.] 47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48 which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. 49 So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the righteous, 50 and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth. [Like the parable of the tares, this one indicates the continuance of the mixture of bad and good, and points to the final separation. The contents of a net can not be sorted while it is being drawn. The tares indicate such evils as can be seen and as tempt us to uproot them. The net shows that in the dark and turbulent waters, and in the hurry-skurry of its teeming life, there are things which can not be seen. The judgment shall be with care, as when men, in the broad light of day, on the [340] quiet beach, sit down to sort the fish. If the parable of the tares emphasizes the waiting, the parable of the net emphasizes the careful sorting.] 51 Have ye understood all these things? They say unto him, Yea. 52 And he said unto them, Therefore every scribe who hath been made a disciple to the kingdom of heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old. [As a householder graces his banquet with things already in the house, and with other things which have just been provided, so a religious teacher must refresh his hearers out of both his past and his present experiences and study. Old lessons must be clothed in new garments.] 53 And it came to pass, when Jesus had finished these parables, he departed thence. [He went from the house to the sea in the afternoon, and entering a boat a little later, he stilled the storm.]

[FFG 339-341]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

44. The kingdom of heaven is like unto treasure hidden in the field. Valuables which, with us, are entrusted to banks, are in the East buried in fields and gardens to save them from robbers and accidents. This parable teaches the immense value, priceless, of the gospel; and that one who finds out that value will give up everything else in order to possess himself of the privileges and hopes of the kingdom.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus describes the kingdom of heaven by telling two parables about people who sold their possessions to purchase something of great value. (See: Parables)

General Information:

In these two parables, Jesus uses two similes to teach his disciples what the kingdom of heaven is like. (See: Simile)

The kingdom of heaven is like

Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in Matthew. If possible, use "heaven" in your translation. See how you translated this in Matthew 13:24. AT: "When our God in heaven shows himself to be king, it will be like" (See: Metonymy)

like a treasure hidden in a field

This can be stated in active form. AT: "a treasure that someone had hidden in a field" (See: Active or Passive)

treasure

a very valuable and precious thing or collection of things

hid it

"covered it up"

sells everything he possesses, and buys that field

The implied information is that the person buys the field to take possession of the hidden treasure. (See: Assumed Knowledge and Implicit Information)

like a man who is a merchant looking for valuable pearls

The implied information is that the man was looking for valuable pearls that he could buy. (See: Simile and Assumed Knowledge and Implicit Information)

a merchant

a trader or wholesale dealer who often obtains merchandise from distant places

valuable pearls

A "pearl" is a smooth, hard, shiny, white or light-colored bead formed inside mollusks in the sea and highly prized as a gem or to make into valuable jewelry. AT: "fine pearls" or "beautiful pearls" (See: Translate Unknowns)

translationWords

kingdom of God

joy

possess

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

44. THE PARABLE OF THE HID TREASURE, in this Gospel only.

In ancient times, and in an unsettled country like Palestine, where there were no banks, in the modern sense, it was a common practice to conceal treasures in the ground. Even at this day the Arabs are keenly alive to the chance of finding such buried stores. The dishonesty of the purchaser must be excluded from the thought of the parable. The unexpected discovery, the consequent excitement and joy, and the eagerness to buy at any sacrifice, are the points to be observed in the interpretation.

εὑρών. Here the kingdom of heaven presents itself unexpectedly, ‘Christ is found of one who sought Him not.’ The woman of Samaria, the jailer at Philippi, the centurion by the Cross are instances,

πωλεῖ πάντα ὅσα ἔχει. This is the renunciation which is always needed for the winning of the kingdom, cp. ch. Mat 10:38. Thus Paul gave up position, Matthew wealth, Barnabas lands.

ἀγορὰζει τὸν ἀγρὸν ἐκεῖνον. Puts himself in a position to attain the kingdom.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

44.] Fifth parable. The hidden treasure. Peculiar to Matthew. This and the following parable are closely connected, and refer to two distinct classes of persons who become possessed of the treasure of the Gospel. Notice that these, as also the seventh and last, are spoken not to the multitude but to the disciples.

In this parable, a man, labouring perchance for another, or by accident in passing, finds a treasure which has been hidden in a field; from joy at having found it he goes, and selling all he has, buys the field, thus (by the Jewish law) becoming the possessor also of the treasure. Such hiding of treasure is common even now, and was much more common in the East (see Jer 41:8 (cf. Hitzig in loc.): Job 3:21: Pro 2:4).

This sets before us the case of a man who unexpectedly, without earnest seeking, finds, in some part of the outward Church, the treasure of true faith and hope and communion with God; and having found this, for joy of it he becomes possessor, not of the treasure without the field (for that the case supposes impossible) but of the field at all hazards, to secure the treasure which is in it: i.e. he possesses himself of the means of grace provided in that branch of the Church, where, to use a common expression, he has “gotten his good:” he makes that field his own.

45,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

44-50. Three Parables from the Logia.

(L) 44. The kingdom of the heavens is like treasure hidden in the field; which a man found and hid, and from joy goes and sells all that he hath, and buys that field.] This and the following parable deal rather with the nature of the doctrine of “the kingdom” than with the method of its propagation, as in the previous parables. The good news of the kingdom is of such value that men will give up everything else to accept it.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.