The kingdom of heaven is like unto a treasure hidden in a field. Which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field.

“The foregoing parables of the leaven, and the grain of mustard-seed, are referred to the power of the Gospel preaching, which has subdued the whole world; in order to shew its value and splendour, He now puts forth parables concerning a pearl and a treasure, saying, The kingdom of heaven is like unto treasure hid in a field. For the Gospel preaching is hidden in this world; and if you do not sell your all you will not purchase it; and this you ought to do with joy; wherefore it follows, which when a man hath found, he hideth it.”

“(Quæst. in Ev. i. 13.) Or, He speaks of the two testaments in the Church, which, when any hath attained to a partial understanding of, he perceives how great things lie hid there, and goeth and selleth all that he hath, and buyeth that; that is, by despising temporal things he purchases to himself peace, that he may be rich in the knowledge of God.”

“(Hom. in Ev. xi. 1.) Otherwise; The treasure hidden in the field is the desire of heaven; the field in which the treasure is hidden is the discipline of heavenly learning; this, when a man finds, he hides, in order that he may preserve it; for zeal and affections heavenward it is not enough that we protect from evil spirits, if we do not protect from human praises. For in this present life we are in the way which leads to our country, and evil spirits as robbers beset us in our journey. Those therefore who carry their treasure openly, they seek to plunder in the way. When I say this, I do not mean that our neighbours should not see our works, but that in what we do, we should not seek praise from without. The kingdom of heaven is therefore compared to things of earth, that the mind may rise from things familiar to things unknown, and may learn to love the unknown by that which it knows is loved when known. It follows, And for joy thereof he goeth and selleth all that he hath, and buyeth that field. He it is that selleth all he hath and buyeth the field, who, renouncing fleshly delights, tramples upon all his worldly desires in his anxiety for the heavenly discipline.”

“Above, the Lord showed by parable both the hindrance and the advancement of the evangelical teaching; but now he shows its dignity through certain parables, which he explained to the disciples. The dignity is shown in three respects: as to its abundance, as to its beauty, and as to its universality. The second is at "Again, the kingdom of heaven is like to a merchant man," etc.; the third is at "Again, the kingdom of heaven is like to a dragnet cast into the sea," etc. I say, then, that the abundance of the evangelical teaching is set forth in the likeness of a treasure, because just as a treasure is an abundance of riches, so is the evangelical teaching; Isaiah 33:6: "The riches of salvation are wisdom and knowledge; the fear of the Lord is his treasure." Concerning this he proceeds thus. First the hidden treasure is set down; second, the finding; third, the acquisition, etc. The second is at "which when a man hath found," etc.; the third is at "and for joy thereof he goeth," etc. This treasure can be explained in many ways. According to Chrysostom it is the evangelical teaching, of which 2 Corinthians 4:7 says: "We have this treasure in earthen vessels"; it is hidden in the field of this world, namely from the eyes of the unclean; above, at 11:25: "Thou hast hidden these things from the wise and prudent." According to Gregory it is called heavenly desire; Isaiah 33:6: "The fear of the Lord is his treasure." This is hidden in the field of spiritual discipline, because outwardly it seems contemptible, but inwardly it has sweetness; Proverbs 24:27: "Diligently till thy field." According to Jerome it is the Word of God, of whom Colossians 2:3 says: "In whom are hidden all the treasures of wisdom and knowledge," whom he hid in the field of his own body, because he lay hidden in the flesh; Isaiah 2:7: "And there is no end of his treasures." Therefore it is understood in another way as sacred doctrine, which is hidden in the field of the Church; Wisdom 7:14: "For it is an infinite treasure to men. Which when a man hath found, he hideth." It is found in all through faith. For it cannot be present in anyone except through faith; Wisdom 1:2: "He is found by them that tempt him not, and he sheweth himself to them that have faith in him." But it must be hidden, according to what is said in Psalm 118:11: "In my heart have I hidden thy words." But what is hidden ought not to be so out of envy, but out of caution. Now the reason why it ought to be hidden is manifold. One reason is that it bears more fruit and profits more, because it burns more intensely; for just as an enclosed fire heats more, so does the word when it is hidden; Jeremiah 20:9: "The word of the Lord was made as a burning fire in my heart, and shut up in my bones, and I was wearied, not being able to bear it." And in Psalm 38:4: "My heart grew hot within me, and in my meditation a fire shall flame out." Again, it is hidden on account of vainglory: for if it smokes outwardly, it lies open to danger. Therefore the Lord says above, at 6:6: "Pray to thy Father in secret." Again, because thus it is more safely guarded; for when it is in public, then he who would seize it finds it. Isaiah 39:4, concerning him who showed the treasures to the messengers of the king of Babylon, and it is added: "Behold, the days shall come, and all that is in thy house shall be taken away." But what, then, of what was said above, chapter 5:15: "Let your good works shine"? This is resolved by a distinction of times: because when it is first found, it is good that it be hidden; but when a man is confirmed, then it is good that it be made manifest; Ecclesiasticus 41:17: "A treasure that is not seen, and wisdom that is hidden, what profit is there in either?" Gregory says that it ought to be open in its effect, hidden in the heart. Hence he speaks thus: let the work be in public, although the intention remain in secret. "For joy thereof he goeth, and selleth all that he hath." This is the third point, concerning the acquisition, because he rejoices. Job 3:21: "As they that dig for a treasure, and rejoice exceedingly when they have found the grave." When through faith he has found it, for joy he goeth, and begins to make progress, and "selleth all," that is, he despises all things, so that he may have spiritual things, and "buyeth that field"; that is, either he seeks out for himself good fellowship, or he buys for himself the leisure which he does not have, namely spiritual peace. Philippians 3:8: "I have counted all things as dung, that I might gain Christ"; Song of Songs 8:7: "If a man should give all the substance of his house for love, he shall despise it as nothing," etc. "Again, the kingdom of heaven is like to a merchant man," etc. Here the beauty, or charity, is shown. "The kingdom is like." This parable is explained in many ways. Chrysostom and Jerome explain it of the evangelical teaching. There are many false teachings. These are not pearls. The man, then, who seeks various teachings, finds one, namely the evangelical teaching, which is one on account of the truth. For the virtues are many, but the truth is one. Hence Dionysius says that virtue divides, but truth gives unity. Hence, to designate the truth, he calls it one. Again, it is called one on account of the diverse teaching of the prophets. "He went, and sold" — that is, he gave up all the teachings, both of the prophets and of the philosophers, for this one. Proverbs 25:12: "As an earring of gold, and a bright pearl, so is he that reproveth a wise man, and an obedient ear," etc. Gregory says that this is heavenly glory, because the good is naturally desirable, and man always wishes to exchange a lesser good for a greater good. The highest good of man is heavenly glory; when he has found this, he ought to give up all things for it; Psalm 26:4: "One thing have I asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life." Augustine explains it in three ways. "The kingdom of heaven is like," etc., that is, to one seeking good men by whom he may be instructed, since one excels in one virtue, another in another. And when he has found it, namely Christ, in whom all the virtues are in the highest degree, "he went," etc. Again, in another way, by the good pearls are signified the various precepts, and all things necessary for life. And when he has found one, that is, one commandment, namely of charity, "he went," etc. John 13:34: "A new commandment I give unto you, that you love one another, as I have loved you, that you also love one another," etc. And the Apostle, Romans 13:10: "Love is the fulfilling of the law." Again, in another way, by the pearls are understood the various sciences, in seeking which we find the principle of all sciences, namely the Word of God, of whom Ecclesiasticus 1:5 says: "The word of God is the fountain of wisdom." Hence you ought to sell all things for this — both earthly things, and soul, and body — because when you sell these, you possess yourself, and are master of yourself. Philippians 3:8: "I have counted all things as dung, that I may gain Christ." Hence you ought to give all things for this gain, just as Paul gave, 2 Corinthians 5:14: "One died for all; that they also who live, may now not live to themselves, but unto him who died for them, and rose again." "Again, the kingdom of heaven is like to a dragnet cast into the sea," etc. Here another parable is set down. Second, the explanation is given, not as to the whole, but as to a part, at "so shall it be at the end of the world." And in this two things are done. First the universality of this teaching is set down; second, the distinction, at "which when it was filled," etc. He says, then, "the kingdom of heaven is like to a dragnet." This dragnet is a certain instrument, which surrounds a great part of the sea; hence by it can be signified either the teaching, or the Church, because the first teachers were fishermen; above, at 4:18: "for they were fishermen." This is set in the sea, that is, in the world; Psalm 103:25: "This sea, great and wide," etc. "And gathering together of all kind of fishes." Behold the universality. For the Law was given to one people alone; Psalm 147:20: "He hath not done in like manner to every nation, and his judgments he hath not made manifest to them." The evangelical law gathers all together; Romans 1:14: "I am a debtor both to the Greeks and to the barbarians, both to the wise and to the unwise." And Mark, last chapter, 15: "Go ye into the whole world, and preach the gospel to every creature." But will the end be the same for all? Now all are together in the dragnet, but at the end all will be separated; hence he says, "which, when it was filled" — that is, when so many of the elect shall have entered that the number of the elect is complete — "drawing it out," and "sitting by the shore," etc. By the shore is signified the end of the world, because there will be no turbulence among the saints, but they will be in good repose. And he says "sitting," which pertains to judicial power. Below, at 19:28: "You who have followed me, in the regeneration, when the Son of man shall sit in the seat of his majesty, you also shall sit on twelve seats, judging the twelve tribes of Israel." "They chose out the good into vessels" — that is, into the heavenly dwellings; John 14:2: "In my Father's house there are many mansions." And he says "vessels" in the plural on account of the diversity of rewards; Luke 16:9: "that they may receive you into everlasting dwellings." "But the bad they cast forth," because all the unclean will be cast out. "So shall it be at the end of the world." Here he explains the parable. And it should be noted that he explains it only as to the wicked. But then there is a question, why he explains it more concerning the wicked than concerning the good. It must be said that he had made mention of the dragnet, in which, when fish are caught, the bad are thrown out and live, while the good are killed and eaten. Therefore someone might say that it would be so on this side as well; therefore, to exclude that, he explains, saying "the angels shall go out" — not that they depart from the inmost depths of contemplation, since wherever they are, they contemplate God; but because they go forth to an outward ministry. Daniel 9:22 is said of a certain angel: "I am come forth to teach thee." "And shall separate the wicked from among the just." Now the wicked are among the good, the tares in the midst of the wheat, the lily among the thorns; but they will be separated from the fellowship of the good; and from this comes the evil of excommunication; this, however, is a sign of that other thing, yet is itself another matter, because the Church is often deceived, but then there will be no deception. This is that of which the Apostle speaks, 1 Corinthians 16:22: "If any man love not our Lord Jesus Christ, let him be anathema." Hence it is said: "Let the wicked be taken away, that he see not the glory of God." There follows, concerning the pain of sense: "and shall cast them into the furnace of fire." This is explained as above. But there is a question, why the Lord repeated this, since it seems to be the same as the parable of the tares. It must be said that it is the same as to something, because here by the dragnet are understood both the good and the wicked; hence it signifies those who are not cut off from the Church. But by the tares are signified those who are cut off by diversity of doctrines, and these are not of the Church. "Have you understood all these things?" "They say to him, Yea." After the Lord had completed the parabolic teaching, both as regards the crowds and the disciples, here he determines concerning the effect; and first in the disciples; second in the crowds, at "and it came to pass," etc. The effect in the disciples was understanding: hence three things are set down. First, the examination; second, the profession; third, their designation to their future office. It should be noted, however, that since he had spoken many things to the crowds and to the disciples, because they were to be teachers in the future, it was therefore fitting that they should understand. And note that they were examined concerning three things. First, concerning understanding: "Have you understood all these things?" Again, concerning love, John, last chapter, 15: "Simon, lovest thou me more than these?" Again, concerning the capacity for suffering; below, at 20:22: "Can you drink the chalice that I shall drink?" Psalm 91:15: "They shall be well-enduring, that they may proclaim." But although it belongs to humility that a man should not extol himself, nevertheless he is ungrateful if he does not acknowledge a benefit. Isaiah 63:7: "I will remember the tender mercies of the Lord." Therefore they answer and say to him, "Yea." There is set down their profession, attributing it to the word of Christ. Psalm 118:130: "The declaration of thy words giveth light, and giveth understanding to little ones." Hence, "Therefore every scribe instructed," etc. Here he shows the office that was impending for them, as though already examined. And this conclusion can follow from what was said before in two ways. First, by turning back to what was said concerning the treasure. The sense can therefore be, that the Lord wishes to explain this: you say that you understand. If you understand, you can know that the treasure is sacred doctrine. From this treasure you will be able to bring forth things new and old. And it should be noted that these are called scribes, because they can confer/contribute in the kingdom of heaven, and in sacred doctrine, where things new and old are contained. And they are called scribes by aptness, because "scribes," that is, learned men; Daniel 12:10: "But the learned shall understand"; below, at 23:34: "Behold I send to you wise men and scribes." Again, they are called scribes from office, because they are the notaries of Christ, since they wrote the commandments of Christ on the tablets of their heart; Proverbs 6:21: "Bind them in thy heart continually." Again, in the hearts of others. Hence the Apostle, 2 Corinthians 3:2: "Your epistle is written in our hearts." "He is like to a householder," namely to Christ. For he himself is the lord, as is had above at 13:52. "Who bringeth forth out of his treasure things new and old" — the offices/duties of the new law. For the new law adds new meanings upon the old, and Christ set these forth; and therefore it ought to be enough for us to be like Christ, as is had above at 10:25: "It is enough for the disciple if he be as his master." Or it can be said: it is like to any other father, who brings forth from the knowledge divinely given to him things new and old. Not so the Manichees, because they did not bring forth the old things. Song of Songs 7:13: "All fruits new and old, I have kept for thee." It can therefore be referred to the explanation of the parable. According to Augustine, "therefore every scribe instructed," etc., is explained thus: You have understood how I have spoken to the crowds in parables, and you have been trained, so that what was said in parable you may understand according to the spiritual sense. Hence you ought to understand, so that you may know how to explain, by means of the new, the things that are read in the old Law. Hence the things that are said in the old are figures of the New Testament. Hence the Apostle, 1 Corinthians 10:11: "All these things happened to them in figure." And these things were revealed in the Passion. Hence below, at chapter 27, it is said that, when the Lord suffered, the veil of the temple was torn. Hence Christ spoke in parables before the Passion, so that, having heard these things, they might understand that the things said in the Old Testament were said as figures of other things, although they were also things that actually happened. "Every scribe, therefore, instructed in the kingdom of heaven, is like to a man that is a householder, who bringeth forth out of his treasure new things and old." Or, according to Gregory, the old things are referred to all those things that pertain to sin, the new to the grace of Christ: hence the new are called the rewards of eternal life, the old, the punishment of Hell. He, therefore, brings forth things new and old, who considers not only the rewards, but also the punishment of Hell. "And it came to pass, when Jesus had finished these parables," etc. Here the effect in the crowds is set down: twofold, namely of admiration, and of being scandalized. And first the place is described; second, the admiration; third, the reproof. He says, then, "it came to pass, when Jesus had finished these parables, he passed from thence." It should be noted that it does not appear that he passed on at once. Hence he does not keep the order of history; but he passed on, because they were not fit to understand; therefore he transferred himself to other matters, according to that saying of Ecclesiasticus 32:6: "Where there is no hearing, pour not out words." And chapter 22:9 [Ecclesiasticus]: "He that telleth wisdom to a fool, speaketh to one that is asleep." "And coming into his own country." His own country is sometimes called Nazareth, where he was brought up, and there he worked few miracles; sometimes Bethlehem, in which he was born; sometimes Capernaum, because he worked miracles there. "And he taught them in their synagogues," etc. The admiration follows. And first the admiration is set down; second, its effect is caused. He says, "so that they wondered." It was no wonder if they wondered; Psalm 118:129: "Thy testimonies are wonderful." They wondered whence those powers came: for admiration is caused by this, that the effect is seen, and the cause is not known. These men saw the manifest effect, but did not know the cause; hence they said: "How came this man by this wisdom and miracles?" But this was a foolish admiration, because it is had in 1 Corinthians 1:24 that he himself is the power and wisdom of God. But they did not know it, and therefore they wondered. And they set down their admiration, and their own (mistaken) knowledge: hence they said, "Is not this the carpenter's son?" For he was thought to be the son of Joseph, who was not a smith of iron, but a worker in wood; although he could also be called the son of the Maker who fashioned the dawn and the sun; Psalm 73:16. "Is not his mother called Mary?" They knew all the things that pertained to his humanity. Concerning Mary it is had above at 1:18: "When his mother Mary was espoused to Joseph," etc. "And his brethren James and Joseph, Simon and Jude." Helvidius understood these to be sons of Mary. But this is false; rather, they were his cousins. Or they are called brethren, because they were of the kindred of Joseph, who was thought to be the father of Jesus. Genesis 13:8: "Let there be no quarrel between me and thee: for we are brethren," Abraham said to Lot; although Lot was in fact the son of his brother. And in the same way is to be understood what follows: "and his sisters, are they not all with us?" Therefore, from these things which pertained to the flesh, they broke out into wonder, saying: "Whence, then, hath this man all these things?" But it should be noted that admiration sometimes has its due effect, namely the glorification of God, as above at 3:5, but sometimes rather a scandal: hence he says, "and they were scandalized in his regard." But what is the reason that admiration sometimes brings forth glory, sometimes scandal? The reason is that some interpret for the worse the things they hear, and therefore such men are necessarily scandalized. In the canonical epistle of Jude, verse 10: "Whatsoever things they know not, they blaspheme." But some who are well disposed always interpret for the better. These men belonged to the first sort; therefore he reproves them; first in word; second in deed, when he says, "But Jesus said to them: A prophet is not without honor, save in his own country." The Lord calls himself a prophet: nor is it a wonder, since Moses too had called him a prophet, Deuteronomy 18:15: "The Lord will raise up to thee a prophet of thy nation, and of thy brethren," etc. And it can be said that he is called a prophet who says something that is above human understanding, through revelation; and thus Jesus is called a prophet, because his mind was illumined by the angels and by God. Or one can be called a prophet from "procul" [afar] and "phanos" [showing forth], which means illumination; and in this sense Jesus cannot be called a prophet: "If there be among you a prophet of the Lord, I will appear to him in a vision," etc. So the text has it. But if anyone is a prophet, let him speak in riddles: in this sense Christ was not a prophet, because he spoke what he truly knew; Ecclesiasticus 34:9: "He that hath learned many things, will declare understanding." Among the prophets of the Old Testament we do not find anyone honored by his own people, but rather by strangers, as is read of Jeremiah, who was seized by his own people, but, when the city was captured, was freed by strangers: so also was it with Christ, who was honored by strangers, and despised by his own. And what is the reason why no one is honored in his own country? One reason is that when he is in his own country, many who know his weaknesses always call his weaknesses to mind: for this comes from the malice of men, that they think more of what is weak than of what is perfect. Another can be assigned, because the Philosopher says that the common people reason falsely a great deal, because they believe that those who are equal in one thing are equal in all things. Hence when someone is in his own country, when they see him equal to themselves in some respect, whether in lineage or in other things, they believe that he cannot be greater; therefore he rightly says, "a prophet is not without honor, save in his own country, and in his own house." Hence there follows, "and he did not work many miracles there"; not because he could not, since he was omnipotent, but he did not do so, because he worked miracles for this purpose, that he might be believed. But they held him in contempt, because they interpreted things for the worse, and therefore they were not disposed to faith: nevertheless he worked some, so that they might be rendered inexcusable; and therefore he says "not many," because he worked some. "And this because of their unbelief."”

“We have four short parables in these verses. I. That of the treasure hid in the field. Hitherto he had compared the kingdom of heaven to small things, because its beginning was small; but, lest any should thence take occasion to think meanly of it, in this parable and the next he represents it as of great value in itself, and of great advantage to those who embrace it, and are willing to come up to its terms; it is here likened to a treasure hid in the field, which, if we will, we may make our own. 1. Jesus Christ is the true Treasure; in him there is an abundance of all that which is rich and useful, and will be a portion for us: all fulness (Col 1:19; Joh 1:16): treasures of wisdom and knowledge (Col 2:3), of righteousness, grace, and peace; these are laid up for us in Christ; and, if we have an interest in him, it is all our own. 2. The gospel is the field in which this treasure is hid: it is hid in the word of the gospel, both the Old Testament and the New Testament gospel. In gospel ordinances it is hid as the milk in the breast, the marrow in the bone, the manna in the dew, the water in the well (Isa 12:3), the honey in the honey-comb. It is hid, not in a garden enclosed, or a spring shut up, but in a field, an open field; whoever will, let him come, and search the scriptures; let him dig in this field (Pro 2:4); and whatever royal mines we find, they are all our own, if we take the right course. 3. It is a great thing to discover the treasure hid in this field, and the unspeakable value of it. The reason why so many slight the gospel, and will not be at the expense, and run the hazard, of entertaining it, is because they look only upon the surface of the field, and judge by that, and so see no excellency in the Christian institutes above those of the philosophers; nay, the richest mines are often in grounds that appear most barren; and therefore they will not so much as bid for the field, much less come up to the price. What is thy beloved more than another beloved? What is the Bible more than other good books? The gospel of Christ more than Plato's philosophy, or Confucius's morals: but those who have searched the scriptures, so as in them to find Christ and eternal life (Joh 5:39), have discovered such a treasure in this field as makes it infinitely more valuable. 4. Those who discern this treasure in the field, and value it aright, will never be easy till they have made it their own upon any terms. He that has found this treasure, hides it, which denotes a holy jealousy, lest we come short (Heb 4:1), looking diligently (Heb 12:15), lest Satan come between us and it. He rejoices in it, though as yet the bargain be not made; he is glad there is such a bargain to be had, and that he is in a fair way to have an interest in Christ; that the matter is in treaty: their hearts may rejoice, who are yet but seeking the Lord, Psa 105:3. He resolves to buy this field: they who embrace gospel offers, upon gospel terms, buy this field; they make it their own, for the sake of the unseen treasure in it. It is Christ in the gospel that we are to have an eye to; we need not go up to heaven, but Christ in the word is nigh us. And so intent he is upon it, that he sells all to buy this field: they who would have saving benefit by Christ, must be willing to part with all, that they may make it sure to themselves; must count every thing but loss, that they may win Christ, and be found in him. II. That of the pearl of price (Mat 13:45, Mat 13:46), which is to the same purport with the former, of the treasure. The dream is thus doubled, for the thing is certain. Note, 1. All the children of men are busy, seeking goodly pearls: one would be rich, another would be honourable, another would be learned; but the most are imposed upon, and take up with counterfeits for pearls. 2. Jesus Christ is a Pearl of great price, a Jewel of inestimable value, which will make those who have it rich, truly rich, rich toward God; in having him, we have enough to make us happy here and for ever. 3. A true Christian is a spiritual merchant, that seeks and finds this pearl of price; that does not take up with any thing short of an interest in Christ, and, as one that is resolved to be spiritually rich, trades high: He went and bought that pearl; did not only bid for it, but purchased it. What will it avail us to know Christ, if we do not know him as ours, made to us wisdom? Co1 1:30. 4. Those who would have a saving interest in Christ, must be willing to part with all for him, leave all to follow him. Whatever stands in opposition to Christ, or in competition with him for our love and service, we must cheerfully quit it, though ever so dear to us. A man may buy gold too dear, but not this pearl of price. III. That of the net cast into the sea, Mat 13:47-49. 1. Here is the parable itself. Where note, (1.) The world is a vast sea, and the children of men are things creeping innumerable, both small and great, in that sea, Psa 104:25. Men in their natural state are like the fishes of the sea that have no ruler over them, Hab 1:14. (2.) The preaching of the gospel is the casting of a net into this sea, to catch something out of it, for his glory who has the sovereignty of the sea. Ministers are fishers of men, employed in casting and drawing this net; and then they speed, when at Christ's word they let down the net; otherwise, they toil and catch nothing. (3.) This net gathers of every kind, as large dragnets do. In the visible church there is a deal of trash and rubbish, dirt and weeds and vermin, as well as fish. (4.) There is a time coming when this net will be full, and drawn to the shore; a set time when the gospel shall have fulfilled that for which it was sent, and we are sure it shall not return void, Isa 55:10, Isa 55:11. The net is now filling; sometimes it fills faster than at other times, but still it fills, and will be drawn to shore, when the mystery of God shall be finished. (5.) When the net is full and drawn to the shore, there shall be a separation between the good and bad that were gathered in it. Hypocrites and true Christians shall then be parted; the good shall be gathered into vessels, as valuable, and therefore to be carefully kept, but the bad shall be cast away, as vile and unprofitable; and miserable is the condition of those who are cast away in that day. While the net is in the sea, it is not known what is in it, the fishermen themselves cannot distinguish; but they carefully draw it, and all that is in it, to the shore, for the sake of the good that is in it. Such is God's care for the visible church, and such should ministers' concern be for those under their charge, though they are mixed. 2. Here is the explanation of the latter part of the parable, the former is obvious and plain enough: we see gathered in the visible church, some of every kind: but the latter part refers to that which is yet to come, and is therefore more particularly explained, Mat 13:49, Mat 13:50. So shall it be at the end of the world; then, and not till then, will the dividing, discovering day be. We must not look for the net full of all good fish; the vessels will be so, but in the net they are mixed. See here, (1.) The distinguishing of the wicked from the righteous. The angels of heaven shall come forth to do that which the angels of the churches could never do; they shall sever the wicked from among the just; and we need not ask how they will distinguish them when they have both their commission and their instructions from him that knows all men, and particularly knows them that are his, and them that are not, and we may be sure there shall be no mistake or blunder either way. (2.) The doom of the wicked when they are thus severed. They shall be cast into the furnace, Note, Everlasting misery and sorrow will certainly be the portion of those who live among sanctified ones, but themselves die unsanctified. This is the same with what we had before, Mat 13:42. Note, Christ himself preached often of hell-torments, as the everlasting punishment of hypocrites; and it is good for us to be often reminded of this awakening, quickening truth. IV. Here is the parable of the good householder, which is intended to rivet all the rest. 1. The occasion of it was the good proficiency which the disciples had made in learning, and their profiting by this sermon in particular. (1.) He asked them, Have ye understood all these things? Intimating, that if they had not, he was ready to explain what they did not understand. Note, It is the will of Christ, that all those who read and hear the word should understand it; for otherwise how should they get good by it? It is therefore good for us, when we have read or heard the word, to examine ourselves, or to be examined, whether we have understood it or not. It is no disparagement to the disciples of Christ to be catechised. Christ invites us to seek to him for instruction, and ministers should proffer their service to those who have any good question to ask concerning what they have heard. (2.) They answered him, Yea, Lord: and we have reason to believe they said true, because, when they did not understand, they asked for an explication, Mat 13:36. And the exposition of that parable was a key to the rest. Note, The right understanding of one good sermon, will very much help us to understand another; for good truths mutually explain and illustrate one another; and knowledge is easy to him that understandeth. 2. The scope of the parable itself was to give his approbation and commendation of their proficiency. Note, Christ is ready to encourage willing learners in his school, though they are but weak; and to say, Well done, well said. (1.) He commends them as scribes instructed unto the kingdom of heaven. They were now learning that they might teach, and the teachers among the Jews were the scribes. Ezra, who prepared his heart to teach in Israel, is called a ready scribe, Ezr 7:6, Ezr 7:10. Now a skilful, faithful minister of the gospel is a scribe too; but for distinction, he is called a scribe instructed unto the kingdom of heaven, well versed in the things of the gospel, and well able to teach those things. Note, [1.] Those who are to instruct others, have need to be well instructed themselves. If the priest's lips must keep knowledge, his head must first have knowledge. [2.] The instruction of a gospel minister must be in the kingdom of heaven, that is it about which his business lies. A man may be a great philosopher and politician, and yet if not instructed to the kingdom of heaven, he will make but a bad minister. (2.) He compares them to a good householder, who brings forth out of his treasure things new and old; fruits of last year's growth and this year's gathering, abundance and variety, for the entertainment of his friends, Sol 7:13. See here, [1.] What should be a minister's furniture, a treasure of things new and old. Those who have so many and various occasions, have need to stock themselves well in their gathering days with truths new and old, out of the Old Testament and out of the new; with ancient and modern improvements, that the man of God may be thoroughly furnished, Ti2 3:16, Ti2 3:17. Old experiences, and new observations, all have their use; and we must not content ourselves with old discoveries, but must be adding new. Live and learn. [2.] What use he should make of this furniture; he should bring forth: laying up is in order to laying out, for the benefit of others. Sic vox non vobis - You are to lay up, but not for yourselves. Many are full, but they have no vent (Job 32:19); have a talent, but they bury it; such are unprofitable servants; Christ himself received that he might give; so must we, and we shall have more. In bringing forth, things new and old do best together; old truths, but new methods and expressions, especially new affections.”

“Again the kingdom of heaven is like unto a net,.... By which also is meant, the Gospel, and the ministry of it. This may be compared to a net, for its meanness in the esteem of men; being despicable, and of no account in the eyes of the world: and yet like a net, a piece of curious artifice and workmanship, being the produce of the grace of God; in which his manifold wisdom is displayed, and is what angels desire to look into: it is designed, and purposely contrived, for the gathering in of sinners to Christ, and to his churches, though by accident, it has other uses; such as troubling of the world, as the net does the waters of the sea, and drawing out the corruptions of the men of it, as that does weeds, stones, &c. and which, like a net, can do nothing of itself, unless cast; and not then neither, unless succeeded with a divine blessing: that was cast into the sea; by "the sea" is meant the world, so called, for the storms and tempests of afflictions, and persecutions the saints meet with, and for the continual troubles that are in it; for the restlessness and instability of all things therein; for the dangers of it; and for its being the proper place and element of fishes, as the world is to the men of it. The casting of it into the sea, designs the opening of the Gospel, and the unfolding the mysteries of it, and the preaching it in all the world; and supposes persons qualified for it; such were the patriarchs and prophets under the Old Testament; and particularly Christ, John the Baptist, and the Apostles of Christ, and succeeding ministers under the New Testament; and requires art, skill, and wisdom, might and strength, industry, diligence, and patience; and which is done at a venture, whether there are fish or not; and sometimes succeeds, and sometimes not: and gathered of every kind; the Persic version adds, "of animals"; but much more agreeably Munster's Hebrew Gospel, and the Vulgate Latin, add, "of fishes"; and so some copies read. The preaching of the Gospel, is the means of gathering souls to Christ, and into his churches; and those that are gathered into a visible Gospel church state, are of every kind, of all nations in the world; Jews and Gentiles: of all ranks and degrees of men, high and low, rich and poor, bond and free; of all sorts of sinners, and of men good and bad; some who have the truth of grace in them, and others that are only hypocrites: profess in words, and deny in works; have nothing more than a form of godliness, and name to live, and are dead.”

“Like unto a treasure. This hidden treasure is the gospel of Christ, which conducts to the kingdom of heaven. Thus he who by the knowledge which the gospel affords, has found the kingdom of heaven, should purchase it at the expense of every thing most near and dear to him: he cannot pay too great a price for his purchase.”

“Again, the kingdom of heaven is like unto treasure hid in a field--no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders. (Jer 41:8; Job 3:21; Pro 2:4). the which when a man hath found--that is, unexpectedly found. he hideth, and for joy thereof--on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed. goeth and selleth all that he hath, and buyeth that field--in which case, by Jewish law, the treasure would become his own. The Pearl of Great Price (Mat 13:45-46).”