Matthew 13 44 Notes
Parable of the Hidden Treasures
5. the parable of the hidden treasure (13:44).
13:44. In a fifth parable Jesus compared the kingdom of heaven to treasure hidden in a field. A man having discovered the treasure, then bought that field in order to have the treasure for himself. Since the Lord did not interpret this parable, a variety of interpretive views are held. In the flow of this chapter, it seems best to understand this to be a reference to Israel, God’s “treasured possession” (Ex. 19:5; Ps. 135:4). One reason Jesus came into the world was to redeem Israel, so that He could be viewed as the One who sold all He had (viz., the glories of heaven; cf. John 17:5; 2 Cor. 8:9; Phil. 2:5-8) in order to purchase the treasure.
6. the parable of the pearl (13:45-46).
13:45-46. This parable, also not interpreted by the Lord, may be linked with the previous one. The pearl of great value may represent the church, the bride of Jesus Christ. Pearls are uniquely formed. “Its formation occurs because of an irritation in the tender side of an oyster. There is a sense in which the church was formed out of the wounds of Christ and has been made possible by His death and sacrifice” (John F. Walvoord, Matthew: Thy Kingdom Come, p. 105). The merchant who sold everything he had in order to buy the highly valued pearl represents Jesus Christ who through His death provided redemption for those who would believe. These two parables in close proximity—the treasure and the pearl—teach that within the period of time when the King is absent, Israel would continue to exist and the church would be growing.
7. the parable of the net (13:47-52).
13:47-50. Jesus’ seventh parable compares the kingdom of heaven to a net that was let down into the lake so that a great catch of fish was hauled in. The fishermen pulled the full net to shore and sorted out the fish, collecting the good ones in baskets and throwing the bad ones away. Jesus said this sorting represents the angelic separation of the wicked from the righteous at the end of the Age (v. 49; cf. vv. 37-43). This separation will occur when Jesus Christ returns to establish His kingdom on earth (cf. 25:30).
13:51-52. Jesus asked the disciples if they had understood all He told them. Their yes answer is surprising, for they could not have known the full implications of these parables. In fact the disciples’ subsequent questions and actions proved that they did not really comprehend the parables. Jesus, however, was performing the function of an owner of a house who could bring new and old treasures out of his storeroom.
[1]
Matthew Henry
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; Jn. 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 (Prov. 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 (Jn. 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, Ps. 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 (v. 45, 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? 1 Co. 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, v. 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, Ps. 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, Is. 55:10, 11. The net is now filling; sometimes it fills faster than at other times, but still it fills, and will be drawn to shore, when the mystery of God shall be finished. (5.) When the net is full and drawn to the shore, there shall be a separation between the good and bad that were gathered in it. Hypocrites and true Christians shall then be parted; the good shall be gathered into vessels, as valuable, and therefore to be carefully kept, but the bad shall be cast away, as vile and unprofitable; and miserable is the condition of those who are cast away in that day. While the net is in the sea, it is not known what is in it, the fishermen themselves cannot distinguish; but they carefully draw it, and all that is in it, to the shore, for the sake of the good that is in it. Such is God’s care for the visible church, and such should ministers’ concern be for those under their charge, though they are mixed.
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, v. 49, 50. So shall it be at the end of the world; then, and not till then, will the dividing, discovering day be. We must not look for the net full of all good fish; the vessels will be so, but in the net they are mixed. 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, v. 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, v. 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, Ezra 7:6, 10. Now a skilful, faithful minister of the gospel is a scribe too; but for distinction, he is called a scribe instructed unto the kingdom of heaven, well versed in the things of the gospel, and well able to teach those things. 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, Cant. 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, 2 Tim. 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 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.
[2]
But as it is written:
i“Eye has not seen, nor ear heard,
Nor have entered into the heart of man
The things which God has prepared for those who love Him.”
10 But jGod has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God.
The Shape of Christian Teaching
Some people define biblical teaching as a series of topics. Like pearls on a string, these topics are all roughly of equal importance for them. If we conceive of doctrine in this way, we could say that losing any one pearl has about the same effect on the whole of biblical teaching as losing any other pearl. Some people could say that you dare not lose any pearl if you are to be dressed for the host of the heavenly banquet. Others could say that as long as you have a pearl or two left on the string, you are ready to be received at his table.
[3]
Source of Doctrine
The Mormons claim to follow the true interpretation of the Bible. In addition, Smith and other leaders after him called themselves prophets, receiving numerous revelations to authorize new doctrines and practices. The most famous is The Book of Mormon, from which their nickname comes. Other teachings are published in The Pearl of Great Price and Doctrines and Covenants. (See the solemn warning in Jer. 23:31.)
God
Mormons believe that there are many gods, none of whom is a divine being. The most important, who is usually meant when the name God is used, is the Father. He is an exalted man, who was born at some time in the distant past and later glorified, Therefore they say, “As man is, God once was; as God is, man may become.” God has a body and begets children by his wife. The two most prominent of these, who have become gods along with him, are the Son and the Holy Ghost. (It is plain that none of these is the God of the Bible, with neither beginning nor end—Ps. 90:2; Hos. 11:9.)
Salvation
Mormons teach that all human beings have a preexistent life in the Father’s home as spirit beings born in his family. They then come to be born on earth with physical bodies, in order to have the opportunity to earn godhood. Sin has separated them from God. But the Son of God (an exalted and deified creature referred to in the previous section) was born into a human body and made atonement for them, so that they could be restored to God’s presence and have the possibility of gaining salvation according to the law and justice.
The Articles of Faith in The Pearl of Great Price state: “We believe that through the atonement of Jesus Christ all mankind may be saved by obedience to the laws and ordinances of the Gospel” (p. 67). The doctrine of justification by faith alone is denounced as sectarian and evil. (Contrast this with Rom. 3:23–28!)
Mormons teach that some will succeed in becoming gods by their works and will rule on earth during the millennium and on their own personal planets thereafter. Others will achieve lesser degrees of glory. All who are not in the kingdom of heaven will have to pay for their sins in hell-fire, but this suffering will eventually come to an end. (But see Matt. 25:46.)
The future gods expect to raise families in the millennium and afterwards. For this reason they seal women to themselves in “celestial marriages” in the Mormon temples. The more wives, the better. In fact, this is considered a requisite for attaining godhood. (But see Matt. 22:30.)
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Stand as an ensign to the peoples. First the root must be made ready and lifted up, so that the nations may then seek it. As 1 Cor. 2:8 says, none of the rulers of this age knew it. But its elevation aroused the nations to seek what the preaching of the Gospel is. Therefore it stands and is lifted up by the Spirit through the Word. But Christ is called נֵס, that is, banner and military ensign, that His reign stands up in the daily battle and its attacks; those who serve God are called the army, and God is called God of hosts. Their enemies are Satan, flesh, sins, world, death. And the Gospel is called the Word of the cross in 1 Cor. 1:18. Therefore the nations look for it, as that merchant spoken of in Matt. 13:45–46 looks for precious pearls. He “went and sold all that he had and bought it.” Thus if they repudiate all their own wisdom and righteousness and cling to Christ and His righteousness alone, they are eager to possess Him.
[5]
Therefore what the scholastics have taught about justifying faith “formed by love” is an empty dream. For the faith that takes hold of Christ, the Son of God, and is adorned by Him is the faith that justifies, not a faith that includes love. For if faith is to be sure and firm, it must take hold of nothing but Christ alone; and in the agony and terror of conscience it has nothing else to lean on than this pearl of great value (Matt. 13:45–46). Therefore whoever takes hold of Christ by faith, no matter how terrified by the Law and oppressed by the burden of his sins he may be, has the right to boast that he is righteous. How has he this right? By that jewel, Christ, whom he possesses by faith. Our opponents fail to understand this. Therefore they reject Christ, this jewel; and in His place they put their love, which they say is a jewel. But if they do not know what faith is, it is impossible for them to have faith, much less to teach it to others. And as for what they claim to have, this is nothing but a dream, an opinion, and natural reason, but not faith.[6]
Those who shrink from this interpretation are still being ruled by the imaginings of their flesh, thinking that to love oneself is to want or hope first of all for something good for oneself; but they do not understand what this kind of good is, and thus they do not know what it is to love. For to love is to hate oneself, to condemn oneself, and to wish the worst, in accord with the statement of Christ: “He who hates his life in this world will keep it for eternal life” (John 12:25). But if someone says: “I do not love my life in this world because I am seeking what is good for it in the life to come,” I reply: “You are doing this out of love for yourself, which is a worldly love, and therefore you still love your life in this world. He who loves himself in this way truly loves himself. For he loves himself not in himself but in God, that is, in accord with the will of God, who hates, damns, and wills evil to all sinners, that is, to all of us. For what is good for us is hidden, and that so deeply that it is hidden under its opposite. Thus our life is hidden under death, love for ourselves under hate for ourselves, glory under ignominy, salvation under damnation, our kingship under exile, heaven under hell, wisdom under foolishness, righteousness under sin, power under weakness.5 And universally our every assertion of anything good is hidden under the denial of it, so that faith may have its place in God, who is a negative essence and goodness and wisdom and righteousness, who cannot be possessed or touched except by the negation of all of our affirmatives. Thus “the kingdom of heaven is like a treasure hidden in a field” (Matt. 13:44). The field is dirty in contrast to the treasure; while the one is trodden underfoot, the other is picked up. And yet the field hides the treasure. So also “our life is hid with Christ in God” (Col. 3:3), that is, in the negation of all things which can be felt, held, and comprehended by our reason. So also our wisdom and righteousness are not at all apparent to us but are hidden with Christ in God. But what does appear is that which is contrary to these things, namely, sin and foolishness, as the apostle says: “If anyone among you thinks that he is wise, let him become a fool that he may become wise” (1 Cor. 3:18), that is, let him become wise and rich in God, not in himself; let all his own wisdom disappear and nothing but foolishness remain. And thus it is in all other matters too. Thus these are the good things which we should wish for ourselves (that is, every kind of evil). For in this way we conform ourselves to God, who does not regard or consider anything in us as good. And in this way we are already good as long as we recognize nothing as good except God’s good and our own good as evil, for he who is wise in this way with God is truly a wise and good man. For he knows that nothing is good outside of God and that in God everything is good. As Christ says: “The kingdom of God is within you” (Luke 17:21). It is as if He were saying: “Outside of you is exile. Outside of you is everything which is seen and touched, but within you is everything which is believed only by faith.”
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This is also our lament—and it will eternally remain so—that the schismatic spirits do not recognize the gift even when exhorted to do so; and the great multitude also despises this ineffably precious treasure and fails to recognize the Giver of this gift. In fact, we too, who claim to be saints, pay it no heed and do not fully appreciate the value of this treasure offered to us through the Gospel. My dear friend, how few there are among us who esteem this as a genuine treasure, as an eternal gem, as everlasting life! There must be some, however, who will hazard life and limb for it. In Matt. 13 we read of a man who found a pearl in a field. He sold all his possessions in order to buy pearl and field (Matt. 13:45–46). Thus we find many who are willing to endure tortures because of it; they, too, will receive the drink. But the other crowd says flippantly: “What do I care about it?” You will find a hundred thousand people who regard silver mined from the earth as a real treasure. They will not shrink from laboring night and day to acquire such a perishable treasure.
Would to God that we could gradually train our hearts to believe that the preacher’s words are God’s Word and that the man addressing us is a scholar and a king.20 As a matter of fact, it is not an angel or a hundred thousand angels but the Divine Majesty Himself that is preaching there. To be sure, I do not hear this with my ears or see it with my eyes; all I hear is the voice of the preacher, or of my brother or father, and I behold only a man before me. But I view the picture correctly if I add that the voice and words of father or pastor are not his own words and doctrine but those of our Lord and God. It is not a prince, a king, or an archangel whom I hear; it is He who declares that He is able to dispense the water of eternal life. If we could believe this, we would be content indeed. However, a fault which is manifest throughout the world and also in us is that we fail to recognize the gift and its Giver.
[8]
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[1]Walvoord, J. F. (1983-c1985). The Bible knowledge commentary : An exposition of the scriptures (Mt 13:44-51). Wheaton, IL: Victor Books.
[2]Henry, M. (1996, c1991). Matthew Henry's commentary on the whole Bible : Complete and unabridged in one volume (Mt 13:44). Peabody: Hendrickson.
[3]Kolb, R. (2000, c1993). The Christian faith : A Lutheran exposition (electronic ed.) (Page 13). St. Louis, MO: Concordia Publishing House.
[4]Manteufel, T. (2000, c1994). Churches in America (electronic ed.) (Pages 69-70). St. Louis, MO: Concordia Publishing House.
[5]Luther, M. (1999, c1969). Vol. 16: Luther's works, vol. 16 : Lectures on Isaiah: Chapters 1-39 (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Is 11:10-11). Saint Louis: Concordia Publishing House.
[6]Luther, M. (1999, c1963). Vol. 26: Luther's works, vol. 26 : Lectures on Galatians, 1535, Chapters 1-4 (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Ga 2:6). Saint Louis: Concordia Publishing House.
[7]Luther, M. (1999, c1972). Vol. 25: Luther's works, vol. 25 : Lectures on Romans (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works. Saint Louis: Concordia Publishing House.
[8]Luther, M. (1999, c1957). Vol. 22: Luther's works, vol. 22 : Sermons on the Gospel of St. John: Chapters 1-4 (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works. Saint Louis: Concordia Publishing House.