IT has already been intimated that, in the two parables or similitudes given in Matt. 13.4-46, the intrinsic worth and spiritual beauty to be found in the kingdom of heaven are shown as existing, in spite of the intermixture of evil which is apparent to the cursory glance. The wheat mingled with darnel, the wide-spreading, umbrageous tree, the meal permeated with leaven were discernible to all, and must plainly set forth the general outward appearance. But the hidden treasure and the rare and costly pearl imply qualities that could only be appreciated by the finder. And so in the great mass of Christian profession, the eyes of the world are able to very readily detect the iniquity that shelters itself under the guise of religion; but only the Eye of omniscient grace is able to mark the internal worth and the indestructible unity existing beneath such an unpromising exterior.
The former of the two parables likens the kingdom of heaven to “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” (Matt. 13:44).
The two prominent features in this parable are, first, the treasure hidden in the field; and second, the purchase of the field for the sake of the treasure. In the first place then, what is signified by the figure of the bidden treasure? Some have hastily assumed from Prov. 2:4 (“it thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord and find the knowledge of God”) that the treasure is Christ; and that the parable has a figurative reference to the manner in which the blessings of the gospel are acquired. Without doubt, in Proverbs, the point is to inculcate a spirit of earnestness in pursuit of wisdom. As in seeking for silver and treasure, the energies are by that very fact stimulated, so it should be in the spiritual analogue. But in Matt. 13 we have a similar figure used for a different purpose. Here it is not the diligence of the searcher, so much as the value of the treasure sought that is most prominent. Besides it is not the king but the kingdom that is likened to treasure hidden in a field.
If the general trend of the series of parables be borne in mind, the meaning of the figure before us appears on the surface. In the enunciation to the crowds of the similitudes of the outward form of the kingdom in mystery, the Lord used figures that spoke of good being largely alloyed with evil. Subsequently, to his own disciples, He gave the interpretation of the wheat and the tares which in general intention resembled the leavened meal and the wide-branched mustard tree. The Lord then likens the kingdom to hidden treasure, using a similitude that suggested a pure, unmixed character and not an amalgam as before. In point of fact, the terms in which this parable is expressed forbid us to think of anything but a view of the kingdom of heaven contrasted with those that precede. In the latter, elements (such as the tares, the leaven, the birds) are introduced which tend to diminish the value it possessed in its incipient stage: but here there is nothing of the kind, its value is given without a single mark of qualification.
The first consideration of this truth leads to the reflection that God's ways of sovereign grace must be marvelous indeed when He finds, in spite of man's irreparable sinfulness and his invariable abuse of everything entrusted to him, that which from His own point of view He represents by treasure. For whatever may be the slowness of man's heart to believe all that is written, the truth abides, here and in not a few other scriptures, that God in and by means of Christ has found His good pleasure in men.
But though undoubtedly the New Testament gives us this blessed revelation in its fullest application, a similar expression is used in the Old Testament concerning God's chosen nation. From Mount Sinai, the word of Jehovah came unto the children of Israel— “Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings and brought you unto myself. Now, therefore, if ye will obey my voice indeed and keep my covenant, then ye shall be a peculiar treasure unto me above all peoples” (Ex. 19:4, 5). On account however of the transgressions of the people under the first covenant, this purpose of God was never realized. Not that it was thereby abrogated, for it still holds good that Jehovah “hath chosen Jacob unto Himself, and Israel for His peculiar treasure” (Psa. 135:4). And in the millennial day this shall be owned by every nation, from the rising to the setting of the sun. For then Jehovah will save Israel, He will rejoice over her with joy, He will rest in His love, He will joy over her with singing (Zeph. 3:17).
But in the present interval, while Israel is in strange lands, the Lord finds in the midst of His nominal kingdom where evil lifts its head in unrebuked defiance of good, that which His own heart esteems a special treasure. This treasure is not the favored nation of Palestine, which, as has been shown does not come within the scope of this series of parables, but it is the N.T. saints in that ideal character which they possess in the mind and eternal purpose of God.
Now in the epistles of Paul, especially in that to the Ephesians, we have this character presented in the form of doctrine. In Matthew the time had not come to give more than a figurative reference to what the great apostle of the Gentiles was subsequently commissioned to communicate in detail. In his writings therefore, we learn that the church is destined and designed to be the vehicle for the display of divine grace and wisdom.
Thus in Ephesians, we are not only introduced to the inexpressible fullness of our blessing in Christ, but also to the inconceivable fact that by means of us His holy name will be magnified and exalted. “Having predestinated us unto the adoption of sons by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace” (Eph. 1:5, 6), and again, “In whom also we have obtained an inheritance, being predestinated, according to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of His glory” (Eph. 1:11, 12). Here then (it is submitted with all due deference to the judgment of others) we see that character of the church in which it corresponds with the figure of “treasure” in Matt. 13:44. Treasure is such because of the use that may be made of it. And the saints are of value simply because God has deigned to utilize them as the media whereby to display His manifold wisdom. So the scriptures declare the purpose of God to be that “now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God” (Eph. 3:10).
But this treasure is said to be “hidden in a field;” and the church, described in the Pauline epistles as a “mystery” (that is a secret, hitherto hidden but now made known), remarkably tallies with the figure. Compare Rom. 16:25, 26, Eph. 3:4, 5, 9; Col. 1:26; 2:2, 3. In this respect the church affords a contrast to the nation of Israel. For when the Israelites were called out of Egypt to be Jehovah's treasure (Ex. 19:4-6), it was not said to be hid in a field. Because their deliverance from the oppressor and their introduction to Canaan was but the due accomplishment of promises made centuries previous to Abraham their forefather. But the calling and privileges of the church were never the subject of promise. From Genesis to Malachi no revelation from on high was given concerning the church of the heavenly calling. The mystery was hidden from the sons of men, hidden in God. The divine seeker alone was aware of its existence; He alone knew and appreciated its worth. Truly there is a day coming when the righteous shall shine forth as the sun in the kingdom of their Father (Matt. 13:43). But Christ discerns beforehand and divests Himself of all to obtain the treasure—a treasure whose value is the product of His own grace and which apart from Him is worthless and worse.
( To be continued, D.V.).