Noted biblical writers on dispensational lines - mostly of the persuasion known to the world as "Plymouth Brethren"




AFTER our Lord dismissed the multitudes, He went into the house, and here, in answer to the request of His disciples, He expounded the second parable. It was given to them, as it is given to us, to know the mysteries of the Kingdom. We have looked at this divine interpretation before, so we can at once proceed with the three parables which follow and which our Lord speaks to His disciples in the house. Two of these, the parable of the treasure hid in the field and the parable of the one pearl of great price, being together. After these the Lord concludes His teaching on the mysteries with the parable of the dragnet.
"The kingdom of the heavens is like a treasure hid in a field, which a man having found, has hid, and for the joy of it goes and sells all whatever he has, and buys that field. Again the kingdom of the heavens is like a merchantman seeking beautiful pearls; and having found one pearl of great value, he went and sold all whatever he had and bought it" (verses 44-46). That these two parables are closely connected is seen by their similarity. In both a man is mentioned, and he sells in either one all he has to obtain what he esteems precious. In the first, he finds a treasure in the field and hides it there, while he buys the field to possess the treasure. In the second, he sells all to obtain one pearl of great value. There is, of course, a difference, likewise. The treasure is in the field; it is deposited there. The field is bought, and with it the treasure. The one pearl comes out of the sea; its value is greater than treasure in the field, of which it is not said that it has a great value. Again, a treasure may be increased or decreased, there may be taken away from it or added to it; the one pearl, however, is complete, its value and beauty are fixed. As we turn to the interpretation of these parables, we are obliged to follow the same course which we followed with the preceding parables. We have to set aside the commonly accepted view. We have to show once more that the almost universal exposition and application of the parables by evangelical Christendom is wrong, unscriptural and conflicting with other parts of God’s Word. We shall have to use the sharp knife again, to lay bare the errors of the teachings taken from the treasure in the field and the one pearl. Only in this way can we get at the root of the matter, and see the true meaning and understand the mysteries of the kingdom.

Perhaps the best way to mention the erroneous interpretation is to quote the father of Protestantism, Martin Luther. His comment on these two parables is about the best expression of the accepted theories, what our Lord meant with the treasure and the pearl. Luther said: The parable of the treasure means, that we vainly seek the kingdom of God by our works and exertion, or the works of the law. For we are not born of the blood, nor of the will of the flesh, nor of the will of man. The Jews had the field, but did not see the treasure in it. But the Gentiles bought the field with the treasure; that is the law with Christ. The hidden treasure is the Gospel, which gives us grace and righteousness without our merit. Therefore when one finds it, it causes joy; that is a good, cheerful conscience, which cannot be secured by any good works.

The parable of the pearl is almost of the same import as the preceding one, except that the former speaks of the finding and this of the seeking. Therefore he speaks here of a growing faith, and signifies therewith that the pearl was not unknown, but that it had been heard of, as being of great price. Here the merchantman is intent only, that he may possess the one pearl. For this is also the nature of the Christian life, that he who has begun it imagines he has nothing, but he reaches out for it, and constantly presses onward, that he may obtain it.

This mode of interpretation has been strictly followed by commentators. H. A. W. Meyer, a leading expositor of the New Testament, declares "the kingdom, the most valuable possession, must be taken hold of by a joyful sacrifice of all earthy things." Another one says: "The treasure and the pearl are pictures of the great value of the kingdom of the heavens. To possess them one has to sacrifice all his other goods" (Prof. Holtzmann). P. Lange, so well known, declares: "True Christianity is like an unexpected discovery, even in the ancient church. It is the best possession we can find, a gift of free grace. Every sinner must find and discover Christianity for himself. In order to secure possession, even of what we found with no merit of our own, we must be willing to sacrifice all; for salvation, though entirely of free grace, requires the fullest self-surrender." But enough of this. It is the general way of interpreting these two parables by making the man who sells all to obtain the treasure and the merchantman, the unsaved sinner. The Gospel, salvation, the grace of God, or as some term it "religion," is, according to this, represented in the treasure and the one pearl of great value. That such a theory is unreconcilably clashing with the very heart of the gospel is but little considered.

Gospel sermons, so-called, are preached, in which the sinner is exhorted to give up, to sell all, in order to become a Christian, to surrender the world and himself and then to find the pearl of great value. But is this the Gospel? We answer, No! The sinner has no sacrifice to bring. All his trying to surrender himself or giving up the world can never secure for him eternal life or the grace of God. "What must I do to inherit eternal life" was spoken by a self-righteous Pharisee, the young ruler, and the Lord answers him, who came to Him with the law and as under the law, accordingly, and tells him to sell all he has and give it to the poor and follow Him. But this is not the gospel, but the law, which says, "Do and live." To preach the Gospel to sinners and tell them to do, to give up and to receive, is fundamentally wrong. The Gospel of grace does not ask of the sinner to sell all he has to receive the grace of God and eternal life, but the Gospel of grace offers to every sinner eternal life as God’s gift, a free gift, in Christ Jesus. The. Word of God, it is true, speaks of buying; but what kind of buying is it? "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy, and eat; yea, come, buy wine and milk without money and without price" (Is. lv:i, 2). It is buying without money and without price. The giving up, the surrender, follows when a person is saved and has received the grace of God, but never before. We see that to teach, the man who finds the treasure is the sinner, and the sinner is to sell all to obtain the possession of Christ, or the merchantman, is the sinner who obtains a pearl, eternal life, by giving up all, is wrong teaching. The Lord never meant in these parables to describe the seeking and the finding of the sinner.

The difficulty which is so apparent in the first of these two parables is but little dealt with by preachers who make the Gospel out of it. According to this wrong application the sinner would have to buy the field to obtain the treasure, the Gospel. What is the field? One of the above mentioned commentators makes of it "the external, worldly ecclesiasticism." This is simply a human opinion. We know what the field is. We need not to ask Dr. Luther, Lange, or any other man, what means the field. The Lord has given us the key. "The field is the world." This is the meaning of the word field in the first two parables. Who would say that the word "field" means anything different in the fifth parable? The field is the world. If the sinner is meant by the man who buys the field, it would mean that the sinner has to buy the world. There is no sense whatever in giving these two parables such an application.

Again, in the two first parables a person is spoken of - the sower, the man who sowed the good seed. This Man in the first two parables is the Lord Himself. In the two parables before us the man and the merchantman stand for the same person, and this person is identical with the man in the first and second parables; in other words, the man who bought the field and the treasure in it, and the merchantman, who sold all to obtain one pearl of great value, is the Lord Himself. It is not the unsaved seeking and finding salvation, but it is the Saviour seeking the sinner, purchasing the field, buying the treasure in it, giving up all to possess one pearl of great value. As we look upon it in this light we have indeed the blessed Gospel. He, who was rich, became poor for our sakes, that by His poverty we might become rich. He, who subsisted in the form of God, emptied Himself. He came down, He gave up, He gave all and was obedient unto death, unto the death of the cross. Both parables teach the same great truth, Christ, the Saviour, who came to seek that which is lost and who has purchased the field and found in it a treasure, which is His, and obtained one pearl of great value.

But the question arises, if this is the case, why two parables? If the finding man and the seeking merchantman is our Lord, why should His work in giving up and selling all be mentioned twice? Why is the treasure mentioned first and then a pearl? and why is the purchased treasure hid, while the one pearl of great value comes evidently first into the possession of the merchantman?

The Lord certainly speaks here of a twofold mystery in the kingdom of the heavens and of two different objects, which He obtained by His work of redemption. When He mentions the treasure hid in the field, which is His by purchase, He means His earthly people, Israel. The one pearl of great value, taken out of the sea; the one pearl, beautiful and complete, means the church, the one body. We have in these two parables the mystery of Israel and the mystery of the church; of both mysteries the Holy Spirit witnesses in the epistles by the Apostle of the Gentiles, to whom these mysteries were made known. Israel is the treasure in the field. "Ye shall be a peculiar treasure tinto me above all people; for all the earth is mine" (Exod. xix :5’). "For the Lord hath chosen Jacob for himself and Israel for His peculiar treasure" (Psa. cxxxv 4). When He came from heaven He found His people in the world. He bought the whole world and with it, inclusive, the people who are His earthly treasure. "He died for that nation" is spoken of His blessed work (John xi :ii). However, we do not read that He got possession of the treasure; it is rather the thought which we get from it, that the treasure found is hid still in the field which He bought by so great a price, for the sake of owning that treasure. And in this we have the key, why this is introduced in these parables of the mysteries of the kingdom of the heavens. Israel is the Lord’s peculiar treasure. He has purchased His earthly people. They shall yet be His peculiar treasure, displaying in the earth, in the coming age, all the excellencies of Himself. They will be a justified, a separated and Spirit-filled people.

In Balaam’s prophecies the Spirit of God speaks of what Israelis in God’s eyes through the redemption work of Jehovah. The Lord died for that nation, and still the results of that death are not yet manifested. Israel is hid in the field, in the world. The Lord will come again and return to the field, the world once more. He comes tn claim His inheritance. Then He will lift the treasure, then He will claim His people Israel and they will rejoice in His salvation. During this age, the age of an absent Lord, Israel is kept hid in the field. This is one of the mysteries in the kingdom of the heavens. It corresponds to Rom. xi :25 : "For I do not wish you to be ignorant, brethren, of this mystery, that ye be not wise in your own conceits, that blindness in part is happened to Israel, until the fullness of the nations be come in; and so all Israel shall be saved.

According as it is written : The Deliverer shall come out of Zion He shall turn away ungodliness from Jacob." Alas ! Christendom is wise in their own conceits and has ignored, yes completely ignored this mystery. It declares that "God hath cast away His people and there is no hope for Israel.’ Christendom forgets that Israel is the treasure in the field, purchased by the blood, the precious blood of the Son of God, and that He, who is like a man who has gone to a far country, will come again to claim the earth and lift His peculiar treasure Israel. Much more might be said on all this, but we turn now to the meaning of the one pearl of great value.

This one pearl is the Church. "He loved the Church and gave Himself for it" thus it is written, and here in the parable He declares this precious truth himself. The pearl is taken out of the sea. Way down on the dark bottom of the ocean is the shell, the house of an animal, and in this animal, by its work, the beautiful pearl is produced. A small grain of sand, we are told, imbeds itself between the animal and the shell and creates by its presence a wound in the side of the animal. Upon this miserable grain of sand the animal deposits a thin crust of a brilliant material. How often this is repeated no one can tell, one deposit after the other is made, till at last in the side of the animal there is found a most beautiful pearl, a pearl of great price, a pearl in which the colours of the rainbow of the heavens are wonderfully blended together. It is taken up and becomes the well nigh priceless jewel in the crown of some mighty monarch. We see at once why our Lord used the pearl as the type of the church which He loved, and gave Himself for it. Like Eve was taken out of the open side of Adam, so His blessed side was opened and out of that side is building His church. Like the pearl, the church is one, though composed of many countless members known to Him alone. This one pearl is still forming out of His side. The one pearl is still in the dark waters of the sea. How many more members will be added to this one pearl we do not know. How long it will be yet, before the Lord takes her unto Himself into the air, to adorn Himself with that precious pearl, none can tell. The church belongs to Him, and will be with Him in the heavenlies. Of what great value must this one pearl be to Him, that He gave all for it? What glories will He receive from the possession of that pearl and what a beautiful object will be the pearl in the possession of the heavenly and eternal merchantman?

When He comes to take possession of Israel, the treasure, and of the world, His church will be with Him. And what else might be said of this precious parable! May we meditate on it, and rejoice in that love which gave up all to take us out of our ruin and loss untold, and make us the objects of His marvellous grace.

One more parable remains, the seventh. "Again the kingdom of the heavens is like a dragnet cast into the sea, and which gathers together of every kind, which when it has been filled, having drawn up on the shore and sat down, they gathered the good into vessels and cast the worthless out. Thus shall it be in the completion of the age; the angels shall go forth and sever the wicked from among the just, and shall cast them into the furnace of fire; there shall be weeping and gnashing of teeth" (verses 47-50).

This is not the Gospel net, as it is often called. After the one pearl is taken up the end of the age begins. This parable falls into the completion of the age. The dragnet is let into the sea, which, as we have seen before, represents the nations. The parable refers to the preaching of the everlasting Gospel as it will take place during the great tribulation (Rev. xiv :6, 7). The separating of the good and the bad is done by angels. All this cannot refer to the present time nor to the church, but to the time when the kingdom is about to be set up. Then angels will be used, as it is so clearly seen in the book of Revelation. The wicked will be cast into the furnace of fire and the righteous will remain in the earth for tile millennial kingdom. To follow all this in detail would take us into the history of the seventieth week of Daniel. It is the same "end of the age" which is described in Matthew xxiv.

We have learned from these seven parables the mysteries of the kingdom of the heavens, beginning with the apostolic age and showing us the conditions which prevail up to its end. It is significant that the last three parables - containing, as we have seen, the mystery of Israel, the mystery of the church, and the mystery of the ending of the age - were spoken in the house to the disciples. The great multitude did not hear them, as they contain precious truths for His own, to whom alone it is given through the Spirit of God to know the mysteries of the kingdom. And so we read:
"Jesus says unto them, Have ye understood all these things? They say to Him, Yea, Lord. And He said to them, For this reason every scribe discipled to the kingdom of the heavens is like a man that is a householder who brings out of his treasure things new and old" (verses 51, 52). The things old are the things revealed in the Old Testament and the new things those of the new dispensation, which are given in these parables in a nut-shell.

Upon this declaration there follows a symbolical action of our Lord. "And it came to pass when Jesus had finished these parables, He withdrew thence." The revealer of the secrets has given His revelation and now He disappears from the scene. It stands in type for His bodily absence from the earth during this age. The end of the chapter is in full accord with the beginning and the teaching of the entire chapter. "And having come into His own country, He taught them in their synagogues, so that they were astonished, and said, Whence has this man this wisdom and these works of power? Is not this the son of a carpenter? Is not His mother called Mary, and His brethren James and Joseph, and Simeon and Juda? And His sisters, are they not all with us?

Whence then has this man all these things? And they were offended in Him. And Jesus said to them, A prophet is not without honour, unless in His country and in his house. And He did not there many works of power, because of their unbelief" (verses 54-58). What else is all this but evidence of His full rejection? His own knew Him not. They speak of His earthly relations. For them He is "this man." His Father they knew not. They call Him "the son of the carpenter." And thus He is rejected still by His earthly people; and alas! many of those who call themselves by His name during this age treat Him no better.

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