IN considering these two parables, one can scarcely fail to be struck by their general resemblance. In both, the finder esteems his prize so highly that he is thereby constrained to part with all for the purpose of acquiring the same. This points to the conclusion that the main subjects of the parables are intimately connected, if not identical. So that as the treasure has already been shown to indicate that nucleus of truth and faithfulness existing in the midst of a heterogeneous mass of profession, so does the pearl of great price figure that same nucleus, though of course in a different aspect. For the two parables before us give a double view of the “good” in the kingdom of heaven, just as the third and fourth of the series give the two characters of “evil,” viz., the mustard tree, showing the outward conformation to the world and its ways, and the leaven, marking the corruption that permeates to the very core.
The difference between the parables of the treasure and the pearl seems to be that the first views the saints of God in their individual capacity as precious in the sight of the Lord, while the second discloses that remarkable unity which is a distinct characteristic of the children of God during the present interval. The term “treasure” might include gold, silver or any articles of value, and thus be of a very composite nature; but the beauty and value of the pearl depends entirely upon its homogeneity. So we find that in the latter parable the merchant is especially declared to have found “one pearl of great price.”
It is of no small importance that the distinction thus laid down by these two parables at the very inception, so to speak, of the present order of divine things should he borne in mind. Dilating upon the privileges and responsibilities of the church to the obliteration of those of the individual is as far from the truth as exalting the individual at the expense of the church. To ignore, or even weaken either, must result in confusion of mind and failure of testimony.
And it was undoubtedly seen needful to unfold this dual relationship of the saints of God, at this juncture, lest it might be supposed that, in their remarkable unification, their recognition as individuals was thereby destroyed. We have therefore the parable of the treasure preceding that of the pearl. The interest of Christ in His own is shown to be towards them personally before it is collectively. They are said to be His, first severally, and then jointly.
We have this order in the presentation of these truths in the Epistle to the Ephesians even as here. The apostle there writes to the saints and faithful, and unfolds God's eternal purpose concerning them. He first enumerates the blessings they possess as individuals rather than as a corporate body. They were blessed with all spiritual blessings in Christ (chap. 1: 3). They were elected in Him before the foundation of the world (ver. 4). They were predestinated to the adoption of sons (ver. 5). They had redemption through His blood, the forgiveness of sins (ver. 7). In Him they had obtained an inheritance (ver. 11). In Him also, after they had believed, they were sealed with the holy Spirit of promise (ver. 13). These all are the sure portion of every soul saved in this day of grace, both at Ephesus and everywhere else, Gentile or Jew. The blessings are common, as is the mighty power of God which quickens and raises them though previously dead in trespasses and sins.
But more than this. It is then particularly dwelt upon that Jew and Gentile, so long and so widely separated, are now seen alike children of wrath, once alike dead in sins; yea, also quickened together, raised together, and even seated together in Christ Jesus (Eph. 2) To faith it is now displayed in the very heavenlies that the ancient distinction between Jew and Gentile is abolished. Indeed it could not be expected that any mere earthly privilege should hold good in the heavenlies, much less when all are viewed in Christ Jesus. Nothing could be a stronger affirmation of the establishment of an entirely new order of things than is here given. Far-off ones are made nigh in Christ Jesus. Both are made one by Him. He has made in Himself of twain one new man. Both are reconciled to God in one body by the cross. He preached peace to the distant and to the nigh. Through Him both have access by one Spirit unto the Father. Titus the Gentiles who were strangers and foreigners share, not only the personal blessings (“fellow-citizens with the saints and of the household of God”), but also the corporate (“are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone, in whom all the building fitly framed together groweth unto a holy temple in the Lord: in whom ye also are builded together for a habitation of God through the Spirit”), Eph. 2.
Clearly this was a revelation not heard of nor even hinted at before. Neither Old Testament history nor prophecy; spoke of Jew and Gentile on one common platform. The mystery of Christ “in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the gospel” (Eph. 3:5, 6). Here again it is declared that the Gentiles, beside being “fellow-heirs” which might not exclude class distinctions, were of the “same body.” So that the “unity of the Spirit” (Eph. 4:4) is of an altogether unique character, and neither known nor prophesied of before.
In the millennium, Israel most certainly will not be merged in the other nations, nor on the other hand will the Gentiles be advanced to the same level as the Jew. In that day God's ancient people shall be the “head” and not the “tail.” The seed of Israel “shall inherit the Gentiles and make the desolate cities to be inhabited” (Isa. 54:3). The supremacy of the people shall be owned; for “many peoples and strong nations shall come to seek Jehovah of hosts in Jerusalem and to pray before Jehovah. Thus saith Jehovah of hosts, in those days it shall come to pass that ten men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you” (Zech. 8:22, 23). Again, “Many nations shall come and say, Come and let us go up to the mountain of Jehovah, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for the law shall go forth of Zion, and the word of Jehovah from Jerusalem. And he shall judge among many peoples and rebuke strong nations afar off” (Mic. 4:2, 3). These scriptures are surely sufficiently explicit to decide that the pearl would be no suitable figure for the kingdom set up in power, when the Gentiles will be subordinate to the Jews, in no way brought into such an intimate unity with them as is described in the Epistle to the Ephesians as existing at the present moment.
In the Epistles the figure to which this unity is referred is that of the human body. “For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Cor. 12:12, 13). Compare also Rom. 12:5; Eph. 4:12; Col. 1:18. This figure is beautifully adapted to illustrate the unity resulting from the co-ordination of the various component parts. The members however diverse in themselves are harmonized by the Spirit of God and brought into a state of mutually interdependent relationship, so that each member is essential to the perfect unity of the body and also to the due performance of its functions. And herein lies the difference between the two figures—the “pearl” sets forth unity joined with beauty and value, while the “body” indicates unity along with activity and mutual co-operation. In the parable the church is viewed as in the Divine mind and purpose, but in the Epistles as in actual life and practice upon the earth; hence the variation in the emblem.
The beauty and consequent value of the pearl in question transcended that of all other pearls. Here we are brought in presence of the inconceivable fact that the Lord Jesus saw that in the assembly which called out the ineffable delight of His heart. It is not ours to question here whether that quality be inherent or derived, though we may well be certain we shall never discover in ourselves any adequate cause. It befits us rather to ponder, wonderingly and adoringly, the words of Holy Scripture, “Christ also loved the church and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present to himself the church glorious, not having spot or wrinkle or any such thing, but that it should be holy and without blemish” (Eph. 5:24-27). He then is the Lover of the assembly in its entirety; He gives nothing short of Himself for it. His object is to present to Himself the church perfected and unblemished in glory. And He lays claim to it because of His sacrifice. When He came to Israel, He came to “His own.” But He “gave Himself for us” (Titus 2:14). So that the Lord takes the church on the ground of His work on the cross, and not on that of promise or prophecy. In the expressive words of this parable, He “went and sold all that He had and bought it.”
We have seen therefore that, in this comprehensive survey of the kingdom of heaven in its corrupted form, two parables are given to assure the hearts of the Lord's people, that however extended may be the influence of evil principles and persons upon that which professes His name, they themselves are too much upon His heart, to allow His purpose regarding them to be thwarted. The Lord knows, loves, and rejoices over them that are His.
W. J. H.