In looking at the parables of the grain of mustard seed which became a great tree, and of the leaven hid in three measures of meal, we saw that the sphere of the kingdom was the same in both, that is, it was the external visible thing patent to the eyes of men. The one giving the outward secular power, and men seeking its protection and shelter; the other presenting a principle or doctrine which thoroughly pervades that which is submitted to its influence.
There is a similar relationship between the hid treasure and the pearl of great price. They are God’s estimation of the good seed which the man sowed in his field (ver. 24), the former two being the development and manifestation of the taxes sown by an “enemy.” Now since the field became so overrun with tares as to give it the appearance of a tare field rather than of a wheat field—these were bundles of tares, “bind them in bundles” —the space occupied by the good seed was comparatively small. So here, the good seed being before the Lord’s mind, the sphere is much narrower than the whole external “field.” But inasmuch as the good seed— are really the heirs of the Kingdom, this comparatively small portion gives a similitude of the Kingdom. The righteous ones who are saved during the time of Christ’s session at the right hand of God. We have had them in the treasure, we have them again in the pearl, different pictures of the same thing, both displaying the wondrous grace and purpose of God towards them. In the treasure they are looked at in their aggregate capacity, a number of individuals; in the pearl they are viewed as one; the idea is, unity: and therefore, even if the “treasure,” in a general sense, may include all saints up to the millennium—its proper signification is the saints now gathered, who are in their kingdom character hidden, the world does not recognize them as the future kings and priests of the coming Kingdom. In the pearl we are restricted absolutely to the church. of God, and therefore, the day of Pentecost and the rapture of the saints are the two termini which mark off those whom the Lord here looks at. The treasure shows us the saints in individual glory, the pearl shows us the church of God in its united corporate glory. The treasure shows us the Lord’s appreciation of the saints—a man finds what is a treasure to him, another might consider it of no value. Treasure does not necessarily convey the idea of intrinsic, but of relative worth, i.e., what the estimation of the possessor is, but the pearl does give the thought of value and of intrinsic worth. One might delight in the possession of the commonest pebble; but in itself it is worthless. The pearl has a value in itself. Both are true of the saints of God. They have a relative value, for they are redeemed with the precious blood of Christ: They have a real value too; there is a worth and a beauty (communicated of course) set forth by the image of a pearl. And this is the thing before us now.
“Again, the kingdom of heaven is like unto a merchantman seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it,” (ver. 45-46).
The kingdom is here looked at from a church point of view, and I apprehend for this reason that all who are the true children and heirs of the kingdom, from Pentecost to the rapture, are also much more than that, and the lesser blessings of the kingdom are merged in the greater privileges of the church; all that relates to the heirs now or in the future must of necessity as far as it goes, assume a church phase and character.
We need not notice beyond a passing thought, the doctrine of those who make every believer whether before law or under law, as well as those since the descent of the Holy Ghost at Pentecost, members of the church of God, who destroy every distinction between the condition of believers in the New Testament, and that of all previous believers. If these distinctions are not of God, if they are not found in His word, we will be loudest in condemning them. To put our own notions in the place of God’s word, will bring His judgment upon us. If the word plainly reveals the superior position and privileges of saints during the present time, those who deny them are not only injuring their own souls, but what is of greater moment, they are denying the truth of God, and doing dishonor to the Lord Jesus, who has now accomplished eternal redemption, and sent the Holy Ghost down here to attest both it and its results. One of which is the superiority of the present standing of believers. If we are simple and really desirous of knowing what the Word teaches, there will be no doubt upon our minds as to this point. Scripture is plain and positive upon it.
The language and experiences of saints before Pentecost are in contrast, not in harmony, with those of saints after that event. So much so, that not only not in the same body, but neither at the same time could they exist. And we do not find any assembly of believers, called the assembly of God till in Acts 20:28. Now it is clear from Scripture that the Church did not exist when our Lord was here upon earth. Peter said, “Thou art the Christ the Son of the living God.” Jesus said, “Upon this rock I will build my Church.” It was a future thing. This confession is the foundation of the Church. But Christ must be present before He can be confessed. And it is by His death and resurrection that He was demonstrated to be the Son of the living God. Therefore we truly say—Christ dead and risen is the foundation. Before His death there could be no foundation, and therefore no superstructure; the disciples who gathered round Him while here, were the living stones which were to form the new building, but they were only cemented together and formed into the Church when the Holy Ghost descended at Pentecost, for there must be a builder as well as a foundation. Christ Himself builds, but it is by the Spirit. Paul was raised to proclaim these two truths—Christ the foundation, and by the Spirit, the builder. More than this, Paul tells of the hope set before the Church of God, Christ would come for it. It was his mission to declare the coming of the Lord for all His saints, as a thine, distinct from His coming in judgment upon a godless thing world. Every saint, both sleeping and waking, will be caught up, and so shall we ever be with the Lord. The rapture will close the existence on earth of those who have confessed Jesus to be the Son of the living God. This the word plainly declares.
There is but only one other assembly spoken of which had any relationship with God, and that is the congregation of Israel, called (Acts 7:38) the church in the wilderness, but most of that assembly were unbelievers; and their relation to God was external, not vital; carnal, not spiritual. It is plain that what is predicted of the Church of God cannot apply to the “Church in the wilderness.”
When the Lord Jesus rises from His seat at God’s right hand it will be to descend into the air to meet the saints both dead and living; all from the beginning of the world will be there. But those who are converted between Pentecost and the rapture will have a peculiar place, higher and distinct from all else. And this leads to the question, and one more important for the believer cannot be: What is it that distinguishes believers during this present time from all others’? Many are startled and shocked at the question as if it implied that we were personally more faithful than Abraham, more meek than Moses, or more devoted than Samuel. No, it implies nothing of the sort. It cannot be doubted but that we have much more light and truth revealed than they. Yet one purpose why the Spirit records their faith and good works is for our imitation. Whether we ought not in presence of greater blessing to be more faithful and holy is a solemn consideration for our own souls. But even though in all personal godly qualities, we come very far short of the Old Testament worthies; there is a better place reserved for us (Heb. 11), and they without us shall not be made perfect. This better place is not due to superior personal piety, but to the sovereign will and purpose of God. The objectors to this truth are in fact more occupied with self than with God’s word. And to be’ occupied with self, whether as worthy or as unworthy, keeps one from being occupied with Christ and the things concerning His kingdom.
(To be continued, D.V.)