Matthew 13:46

Another mystery of the kingdom of heaven (13:11) is that it is more valuable than any treasure. So, a person should give up everything to get it (see 19:21, 29; Philippians 3:7).

In the third major speech recorded by Matthew (see study note on Matthew 5:1–7:29), Jesus here recognized the separation of his followers from others (Matthew 13:14, 16). He began to reveal the secrets of the kingdom of heaven privately to them through parables.

Who, when he had found one pearl of great price, went and sold all that he had, and bought it--The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.

The Good and Bad Fish (Mat 13:47-50).

The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.

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 13:44-52

Matthew 13:44-52

44. Again, the kingdom of heaven is like a treasure hid in a field, which when found a man hideth, [227] and for the joy which he hath on account of it, goeth away, and selleth all that he hath, and buyeth that field. 45. Again, the kingdom of heaven is like a merchant, seeking beautiful pearls, [228] 46. Who, having found one valuable pearl, went away, and sold all that he possessed, and bought it. 47. Again, the kingdom of heaven is like a net east into the sea, and collecting of every kind, [229] 48. Which, when it was full, they drew to shore, and sat down, and collected the good into vessels, but cast away the bad. [230] 49. So shall it be at the end of the world: the Angels will come, and will separate the bad from the midst of the righteous, 50. And will cast them into a furnace of fire: there shall be lamentation and gnashing of teeth. 51. Jesus saith to them, Have you understood all these things? They say to him, Yes, Lord. 52. But he said to them, Therefore every scribe instructed in reference to the kingdom of heaven [231] is like a householder, who bringeth forth out of his treasure things new and old.

The first two of these parables are intended to instruct believers to prefer the Kingdom of heaven to the whole world, and therefore to deny themselves and all the desires of the flesh, that nothing may prevent them from obtaining so valuable a possession. We are greatly in need of such a warning; for we are so captivated by the allurements of the world, that eternal life fades from our view; [232] and in consequence of our carnality, the spiritual graces of God are far from being held by us in the estimation which they deserve. Justly, therefore, does Christ speak in such lofty terms of the excellence of eternal life, that we ought not to feel uneasiness at relinquishing, on account of it, whatever we reckon in other respects to be valuable.

First, he says, that the kingdom of heaven is like a hidden treasure. We commonly set a high value on what is visible, and therefore the new and spiritual life, which is held out to us in the Gospel, is little esteemed by us, because it is hidden, and lies in hope. There is the highest appropriateness in comparing it to a treasure, the value of which is in no degree diminished, though it may be buried in the earth, and withdrawn from the eyes of men. These words teach us, that we ought not to estimate the riches of the grace of God according to the views of our flesh, or according to their outward display, but in the same manner as a treasure, though it be hidden, is preferred to a vain appearance of wealth. The same instruction is conveyed by the other parable. One pearl, though it be small, is so highly valued, that a skillful merchant does not hesitate to sell houses and lands in order to purchase it. The excellence of the heavenly life is not perceived, indeed, by the sense of the flesh; and yet we do not esteem it according to its real worth, unless we are prepared to deny, on account of it, all that glitters in our eyes.

We now perceive the leading object of both parables. It is to inform us, that none are qualified for receiving the grace of the Gospel but those who disregard all other desires, and devote all their exertions, and all their faculties, to obtain it. It deserves our attention, also, that Christ does not pronounce the hidden treasure, or the pearl, to be so highly valued by all. The treasure is ascertained to be valuable, after that it has been found and known; and it is the skillful merchant that forms such an opinion about the pearl [233] These words denote the knowledge of faith. "The heavenly kingdom," Christ tells us, "is commonly held as of no account, because men are incapable of relishing it, and do not perceive the inestimable value of that treasure which the Lord offers to us in the Gospel."

But it is asked, is it necessary that we abandon every other possession, in order that we may enjoy eternal life? I answer briefly. The natural meaning of the words is, that the Gospel does not receive from us the respect which it deserves, unless we prefer it to all the riches, pleasures, honors, and advantages of the world, and to such an extent, that we are satisfied with the spiritual blessings which it promises, and throw aside every thing that would keep us from enjoying them; for those who aspire to heaven must be disengaged from every thing that would retard their progress. Christ exhorts those who believe in him to deny those things only which are injurious to godliness; and, at the same time, permits them to use and enjoy God's temporal favors, as if they did not use them.

46. And bought it. By the word buy Christ does not mean, that men bring any price, with which they may purchase for themselves the heavenly life; for we know on what condition the Lord invites believers in the book of Isaiah, (55:1,) Come and buy wine and milk without money and without price. But though the heavenly life, and every thing that belongs to it, is the free gift of God, yet we are said to buy it, when we cheerfully relinquish the desires of the flesh, that nothing may prevent us from obtaining it; as Paul says, that he

reckoned all things to be loss and dung, that he might gain Christ, (Philippians 3:8.)

47. Again, the kingdom of heaven is like a net. No new instruction is here given by Christ; but what he formerly taught is confirmed by another parable, that the Church of God, so long as it exists in the world, is a mixture of the good with the bad, and is never free from stains and pollutions. And yet the design of this parable is perhaps different. It may be that Christ intends not only to remove the offense which perplexes many weak minds, because they do not find in the world all the purity that might be desired, but likewise to employ the influence of fear and modesty, in restraining his disciples from delighting themselves with the empty title, or mere profession, of faith. For my own part, I cheerfully adopt both views. Christ informs us, that a mixture of the good and the bad must be patiently endured till the end of the word; because, till that time, a true and perfect restoration of the Church will not take place. Again, he warns us, that it is not enough, and--what is more--that it is of little consequence to us, to be gathered into the fold, unless we are his true and chosen sheep. To this effect is the saying of Paul,

The Lord knoweth who are his; and let every one that calleth on the name of the Lord depart from iniquity,
(2 Timothy 2:19.)

The preaching of the Gospel is justly compared to a net sunk beneath the water, to inform us that the present state of the Church is confused.

Our God is the God of order, and not of confusion,
(1 Corinthians 14:33,)

and, therefore, recommends to us discipline; but he permits hypocrites to remain for a time among believers, till the last day, when he will bring his kingdom to a state of perfection. So far as lies in our power, let us endeavor to correct vices, and let us exercise severity in removing pollutions; but the Church will not be free from every spot and blemish, until Christ shall have separated the sheep from the goats, (Matthew 25:32.)

51. Have you understood all these things? We must keep in recollection what we have formerly seen, that all the parables of Christ were explained in private. And now the Lord, after having taught them in this kind and familiar manner, warns them at the same time, that his object, in taking so much pains to instruct them, was not merely that they might be well informed, [234] but that they might communicate to others what they had received. In this way he whets and excites their minds more and more to desire instruction. He says that teachers are like householders, who are not only careful about their own food, but have a store laid up for the nourishment of others; and who do not live at ease as to the passing day, but make provision for a future and distant period. The meaning, therefore, is, that the teachers of the Church ought to be prepared by long study for giving to the people, as out of a storehouse, [235] a variety of instruction concerning the word of God, as the necessity of the case may require. Many of the ancient expositors understand by things new and old the Law and the Gospel; but this appears to me to be forced. I understand them simply to mean a varied and manifold distribution, wisely and properly adapted to the capacity of every individual.

Footnotes:

[227] "Que quelqu'un a trouve et cache;" -- "which some one hath found and hidden."

[228] "Qui cherche de bonnes perles;" -- "who seeks good pearls."

[229] "De toutes sortes de choses;" -- "of all sorts of things."

[230] "Lequel estant plein, les pescheurs' le tirent en haut sur la rive: et estant assis mettent le bon a part en leurs vaisseaux, et iettent hors ce qui ne vaut rien;" -- "which being full, the fishers' draw it upwards on the bank; and sitting down, put the good aside in their vessels, and throw away what is worth nothing."

[231] "Quant au royaume des cieux;" -- "as to the kingdom of heaven."

[232] "Que nous venons a oublier la vie eternelle;" -- "that we come to forget eternal life."

[233] "C'est le bon marchand qui fait telle estime de la perle;" -- "it is the good merchant who sets so high a value on the pearl."

[234] "Qu'ils gardent ceste cognoissance pour eux-mesmes seulement;" -- "that they may keep that knowledge for themselves only."

[235] "Commoe nous voyons que le pere de famille tire de son cellier ou grenier toutes sortes de provisions;" -- "as we see that the master of a family draws from his cellar or granary all kinds of provisions."

Again, the kingdom of heaven is like unto a merchant man,.... This parable may be understood of Christ's seeking, finding, and purchasing his elect: for, certain it is, that he has sought after them; which implies, that they were lost and going astray; expresses his great love to them, value for them, and desire after them; in doing which, he took much pains, and used much diligence: and certain it also is, that he finds them in redemption, and in effectual calling; and that they are to him a pearl of great price; as very precious to God, so highly esteemed of by Christ, as his portion, his inheritance, and his jewels. He has also parted with all he had for the sake of these persons; he became poor, emptied himself of everything, even gave himself a ransom for them, and so made a purchase of them, with the price of his own blood: though to this sense it may be objected, that it does not seem so agreeable, that Christ should be compared to a merchant man, which better suits with those that deal with him, than as he is concerned with them; nor does he seek after any other than his elect: whereas this merchant man is said to beeking goodly pearls; any pearls that were so: nor is Christ's finding his elect a chance business; nor have they any intrinsic excellency in them, to denominate them pearls, but by his grace. The more common interpretation of it is, that it designs a sensible sinner, seeking after the true way of salvation, and finding Christ, and parting with all for him: such a man is a spiritual merchant, who trades in foreign parts, and in things of worth and value; and such an one seeks after a variety of things, which at first sight seem "goodly", in order to obtain salvation by; as civility, morality, a legal righteousness, fasting, watchings, prayer, a profession of religion, and a submission to external ordinances; but at length finds Christ,

the pearl of great price: who is of an unspeakable brightness and glory, of intrinsic worth and value; who is enriching to those that possess him, and precious to them that believe; and of such a price, that no valuable consideration can be given for him: wherefore such a soul is willing to part with all for him; with sinful self, and righteous self; and with the honours, riches, and profits of this world; and buy him, his grace and righteousness, without money, and without price. Though I rather think, that in connection and agreement with the other parables, this is to be understood of such, who are seeking after knowledge in every branch of it, natural, moral, and spiritual; and so may be compared to a "merchant man, seeking goodly pearls"; and who find the Gospel, and prefer it to everything else,

Who when he had found one pearl of great price: for such who seek after wisdom and knowledge in the use of proper means, are like merchant men, that trade abroad, and for things of value; and these, under divine direction, find in the Scriptures, and through the ministry of the word, and by prayer and study, the truths of the everlasting Gospel, respecting Christ, his person, office, grace and righteousness; which are equal to, yea transcend a pearl of the highest price; for their original, coming from a far country, from heaven; for their brightness, clearness, and perspicuity; for their ornament and glory; for their firmness and solidity; for their virtue and value, to them that know the worth of them; and such will buy, but not sell them; reckon all things but loss and dung, in comparison of them; and will contend for them, and stand fast in them.

Ver. 45,46. The state of the gospel dispensation is such, that men in it having a discovery of more excellent things than before they were aware of, life and immortality being brought to light through the gospel, , grace and truth coming by Jesus Christ, , men and women are set upon seeking for these spiritual things, as merchants do for goodly pearls; and when God makes a discovery of Christ and his grace to the soul, it appears to them as a pearl of great price, of more value than all they have in the world, and they are ready to part with all to obtain Christ and his grace. Both these parables have the same scope and tendency, viz.

1. To inform us that Christ and his grace are of a great and transcendent value.

2. That under the gospel there is a clear discovery of these things to the world.

3. That where this discovery is effectually and particularly made to any soul, that soul will part with all it hath, or is worth, rather than it will miss of Christ, and his grace and glory.