PARABLE, MIRACLE, AND SIGN
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Thus we see that the Lord Jesus had no idea of the gradual uplifting of the masses and the permeating
influence of the gospel. He saw that man had corrupted his way upon the earth, even as it was in the days of
Noah. Hence it is that He uses the same words to represent the end. Blessed be God, that out of all this
corruption and apostasy He will yet bring His treasure and display His grace. For this creation groans, and the
study of this blessed aspect of the divine purpose shall now be our privilege.
We have considered the first four parables and discovered something of their bearing upon the course of the
kingdom of the heavens. A division is now observable, emphasized alike by the structural arrangement, the
teaching, and the different place in which they were spoken.
The Treasure
After the parable of the Leaven, the Lord dismissed the multitude, and went into the house. There He
explained the parable of the Tares, and then proceeded to unfold the inner or Godward aspect of the kingdom in
the four parables that followed. Their relation to each other may be summarized thus:
A THE TREASURE IN THE FIELD:
The nation of Israel as distinct from the nations.
B THE ONE BEAUTIFUL PEARL:
The remnant of Israel as distinct from the nation.
B THE MANY FISH:
The Gentile nations as distinct from Israel.
A THE TREASURE IN THE HOUSE:
Israel, viewed as a missionary nation, sent to the nations.
The first of this series (the Hid Treasure) is in direct contrast with the Hid Leaven. These four parables are
found only in Matthew's Gospel. `The kingdom of the heavens is like unto a treasure hid in the field, which a
man finding, hid, and by reason of his joy, withdraweth and selleth whatsoever he hath, and buyeth that field'.
Let us examine the terms of the parable in the light of the subject of the kingdom and the Scriptures relating
thereto. Just before this parable the Lord had said, `The field is the world', hence the field here (not `a field' as
the Authorized Version) means the world. In this world a treasure was hidden. What is the treasure?
Starting with Genesis 12, we have the inception of the special nation, separated and called to a higher glory
than any other nation on the earth. When this people was redeemed from Egypt the Lord said to them, `Now
therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure
(s'gullah) unto Me above all people: for all the earth is Mine: and ye shall be unto Me a kingdom of priests, and
an holy nation' (Exod. 19:5,6). No other nation has ever had such a calling or such a title. Deuteronomy 14:2
reads, `The LORD hath chosen thee to be a peculiar (s'gullah) people unto Himself, above all the nations that are
upon the earth'. Again, in Deuteronomy 26:18,19 we read, `The LORD hath avouched thee this day to be His
peculiar (s'gullah) people ... to make thee high above all nations ...'. In Psalm 135:4 we read, `The LORD hath
chosen ... Israel for His peculiar treasure (s'gullah)'. In Malachi 3:17 we read, `And they shall be Mine, saith
the LORD of hosts, in that day when I make up my jewels' (s'gullah). The `jewels', or peculiar treasure,
represent the whole nation of Israel, secured in their position of final blessing by the unchanging love of God
(Mal. 3:10). But in the day of Israel's blessing one jewel brighter than the rest will be seen - the remnant of
faithful ones during the days of Israel's sin and apostasy. This will be considered under the parable of the one
Pearl. Psalm 83:3,4 supplies another name for Israel, `Thy hidden ones', which should be considered in this
connection.
The next item to notice is the statement, `Which a man finding, hid'. The hidden treasure is hidden again
until the day when the treasure is claimed. When the Lord Jesus came to this world He limited His ministry to
the lost sheep of the house of Israel; He came to seek and to save that which was lost. Israel could never qualify
under law to be the treasure; they must be redeemed. They will never be a kingdom of priests by virtue of their
own deeds, but solely upon the basis of redemption (cf. Rev. 1). Up till Matthew 16, the Lord had not spoken of
His death, but in verse 21 He hides the treasure, and declares the great price which He is about to pay for its
redemption. That death on the cross secured the treasure and the field. There the Lord Jesus gave His all.
In Luke 19:11-27 we have further light upon this hiding of the treasure. Lest any should think by His words
that the kingdom was to be set up at once, the Lord said, `A certain nobleman went into a far country to receive
for himself a kingdom and to return'. Thus the second hiding of the treasure is symbolical of the abeyance of