Matthew Matthew 13:44-52 What Are You Willing to Pay?

Transcription

1 Matthew Matthew 13:44-52 What Are You Willing to Pay? O nce again we re going to start off with a contemporary parable. The Water Bearer A water bearer had two large pots, one hung on each end of a pole which he carried across his neck. One of the pots had a crack in it, and while the other pot was perfect and always delivered a full portion of water. At the end of the long walk from the stream to the master s house, the cracked pot always arrived only half full. For two years this went on daily, with the bearer delivering only one and a half pots full of water to his master s house. Of course, the perfect pot was proud of its accomplishments, fulfilled in the design for which it was made. But the poor cracked pot was ashamed of its own imperfection, and miserable that it was unable to accomplish what it had been made to do. After two years of enduring this bitter shame, the pot spoke to the water bearer one day by the stream. I am ashamed of myself and I apologize to you. Why? asked the bearer. What are you ashamed of? I have been able, for these past two years, to deliver only half my load because this crack in my side causes water to leak out all the way back to your master s house. Because of my flaws, you have to do all of this work, and you don t get full value from your efforts, the pot said. The water bearer felt sorry for the old cracked pot, and in his compassion he said, As we return to the master s house, I want you to notice the beautiful flowers along the path. Indeed, as they went up the hill, the old cracked pot took notice of the sun warming the beautiful wild flowers on the side of the path, and was cheered somewhat. But at the end of the trail, it still felt the old shame because it had leaked out half its load, and so again the pot apologized to the bearer for its failure. The bearer said to the pot, Did you not notice that there were flowers only on your side of the path, and not on the other pot s side? That s because I have always known about your flaw, and I took advantage of it. I planted flower seeds on your side of the path, and every day while we ve walked back from the stream, you ve watered them. For two years I have been able to pick these beautiful flowers to decorate my master s table. Without you being just the way you are, he would not have this beauty to grace his house. Each of us has flaws. We re all cracked pots. But if we will allow Him, the Lord will use our flaws to grace His Father s table. In God s great economy, nothing goes to waste. Don t be afraid of your flaws. Acknowledge them, and you, too, can bring something beautiful to the Father. 1 VIII Rising Opposition to the Kingdom 11:1-13:52 H. Third Discourse: Parables on the Nature of the Kingdom 13: The Parable of the Wheat and Weeds Verses 24-30, The Parable of the Mustard Seed Verses The Parable of the Leaven Verse The Parable of the Hidden Treasure Verses, 34-35, The Parable of the Pearl of Great Price Verses The Parable of the Dragnet Verses The Parable of the Householder Verses Introduction: This morning we look at the next group of 4 parables. First though I want to go back and look at the parenthetical comments in Verses But first I want to once again reiterate Boice s summary or outline of this chapter as the kicking off point. 1

2 Remember the rules for understanding parables. Generally a parable will have one primary point. Some try to find meaning in every element but the point can get lost in this approach. Second, to understand a parable we have to do so contextually and culturally. These cannot be understood in a vacuum. The illustrations would have been easier to understand by their audience because the illustrations related to the familiar. We saw this last time especially as it related to the parables of the Mustard Seed and Leaven. They have been interpreted to show both positive and negative growth of the kingdom, but clearly, contextually, only the negative approach is consistent with the context and culture. James Montgomery Boice summarizes the grouping of the parables this way: To my mind the first parable stands alone, since it deals with the origin of the kingdom. The next three belong together, since they explain Satan s desire to thwart the kingdom s growth. Parables five and six go together to show the attitude of those who vigorously seek the kingdom in spite of Satan s wiles, and the last parable, the dragnet, shows the kingdom s consummation. Taken together the stories show the nature, origin, hindrances to, and victory of Christ s work of spreading his gospel through his messengers between the days of his first coming and his coming again. 2 With these next two parables the focus shifts from a focus on Satan s efforts to corrupt the kingdom, to the good seed in that we are seeing those who truly seek God s kingdom. But first, let s go back and look at the parenthetical verses. Verses: 34-35: We ve discussed the reason that Jesus started to speak in parables over the last couple of weeks. But here in these verses we also see that His doing so was the fulfillment of the worlds of the psalmist. In this case Matthew quotes Psalm 78:2. I will open my mouth in parables, I will utter hidden things, things from of old The point of Ps 78 is that though the history of the Jews is well known, the psalmist selects certain historical events and brings them together in such a way as to bring out things that have been riddles and enigmas from of old. The pattern of history is not self-evident; but the psalmist shows what it is really all about. He enlarges on God s might at the time of the Exodus and at other major turning points, a might exercised on behalf of his people. With these events the psalmist juxtaposes the people s persistent rebellion, the result being a vivid portrayal of God s justice and mercy and the people s obtuseness, need, and privilege. The psalmist teaches all this by opening his mouth in parables (i.e., by comparing various things) and in so doing utters things hidden from of old. Jesus has adopted a similar pattern. He applies the second line of the quotation to himself as revealing things formerly hidden. This does not necessarily mean that he is teaching entirely new things any more than the psalmist was teaching new things. In both cases the patterns of redemptive history may be so stressed that when rightly interpreted they point toward new revelation i.e., they are fulfilled. Jesus teaches these hitherto hidden things in parables (i.e., by comparing various things). The parables of this chapter are not exactly like the comparisons and wise sayings offered in Ps 78, yet the term parable can embrace both kinds of utterance. 3 Let s look the next four parables. Wiersbie ties the three together in a way which I believe is an example of over reaching what the passages states. I though you might find in interesting. 2 Boice, James Montgomery, The Gospel of Matthew, Vol.1 & 2, Baker Books, Grand Rapids, MI, 2001, p Barker, Kenneth L. & John R. Kohlenberger III (eds.), Zondervan NIV Bible Commentary, The Zondervan Corporation, Grand Rapids, MI, ) 442 (

3 At the close of this age, God will have three peoples: the Jews (the hidden treasure), the church (the pearl), and the saved Gentile nations who will enter into the kingdom (the dragnet) The Parable of the Hidden Treasure: We can see there is a change in perspective in these latter parables. From discussing Satan s efforts to corrupt and destroy the kingdom, the focus shifts to one that shows, for those who seek it, the kingdom is greatly desirable. God s kingdom is like a treasure hidden in a field for years and then accidentally found by a trespasser. The finder is ecstatic what a find! and proceeds to sell everything he owns to raise money and buy that field. 5 Wiersbie interprets the parable as follows. And while what he teaches is true, it seems he is overreaching the text itself. Once again, Old Testament symbolism assists us in our interpretation. The treasure is the nation of Israel (Ex. 19:5 ; Ps. 135:4 ). That nation was placed in the world to bring glory to God, but it failed. It became a nation hidden, a treasure not being invested to produce dividends for God. Jesus Christ gave His all to purchase the whole world in order to save the nation (John 11:51 ). On the cross, Jesus died for the whole world; but in a special way, He died for Israel (Isa. 53:8 ). The nation suffered judgment and seeming destruction, but in God s sight it is hidden and will be revealed again in glory. 6 The great worth of the kingdom is first shown by comparing it to a hidden treasure. And that is the focus. The hiding of the treasure and the selling of everything is simply to demonstrate that this treasure is worth everything. One could argue the Pharisees and other religious leaders could have seen the treasure but they have rejected it. Now the common man gathers around the Lord, listens to His words and for many discover the hidden treasure. And certainly this is a valid application but goes beyond the intent of the piece. Consider that This parable presents another opportunity to see what happens with an obsession with details. One commentator is concerned about the moral implications of obtaining the land from the owner at the pre-treasure price before the owner discovers its true value. Again this is missing the point of the story. Green does note, in passing, and summarizes by stating Ethically dubious? Not by Jewish law. If a man finds scattered money, it belongs to the finder, said the rabbis. The point of the parable is clear. Some people discover the worth of the kingdom by accident. They are ploughing the familiar furrow of life when suddenly, against all expectation, they find treasure. What a marvellous picture of discovering Jesus! He is worth any sacrifice to secure The Parable of the Pearl of Great Price: The next parable is simply a reiteration of the principle found in the previous one. Or, God s kingdom is like a jewel merchant on the hunt for excellent pearls. Finding one that is flawless, he immediately sells everything and buys it. 4 Wiersbe, Warren, W., Be Loyal-Matthew Victor Books, Colorado Springs, CO, Peterson, Eugene H., The Message: The Bible in Contemporary Language, NavPress Publishing Group, Colorado Springs, CO Wiersbe 7 Green, Michael, The Message of Matthew, Inter-Varsity Press, Downers Grove, IL, ) 443 (

4 Keerner makes the following point: Divers sought pearls in the Red Sea, Persian Gulf and Indian Ocean, and some pearls could be worth the equivalent of millions of dollars. Jesus hearers were probably familiar with the basic story line; there seems to have been a folktale that ran similarly, although it did not make the same point about the kingdom. 8 Oh sure some identify this parable with the church as the previous one was identified with Israel but again, there is nothing in the text that can be used to come to this conclusion. Others make something out of the fact this merchant obtained the pearl ethically rather than the way the person acquired it in the previous example. But none of this is actually relevant. The point here is identical with the previous one. The kingdom is worth giving up everything one has to be able to attain it. And this was an important truth for the disciples who, before all was said and done, would be giving up everything for the sake of the kingdom. 8. The Parable of the Dragnet: What have we seen so far? Jesus teaches about the kingdom, the enemy, Satan, striving to either destroy or undermine it. The second group shows us just how valuable the kingdom is to those who truly seek it, to those who desire to walk with God. Now, in this last of the group Christ again shows the end of the age, of God s judgment and the fact that no matter how the kingdom appears to be infiltrated today by the enemies children, in the end He will cleanse it. Or, God s kingdom is like a fishnet cast into the sea, catching all kinds of fish. When it is full, it is hauled onto the beach. The good fish are picked out and put in a tub; those unfit to eat are thrown away. That s how it will be when the curtain comes down on history. The angels will come and cull the bad fish and throw them in the garbage. There will be a lot of desperate complaining, but it won t do any good. 9 As I noted with the parable of the Wheat and Tares, what should not be taken from the parable is some kind of time table for the fulfillment of future events. The final judgment doesn t separate the saved from the lost. The saved are judged based on their works at the beginning of the culmination of the final events. But what is clear and the point of the parable, is that eventually the kingdom will have the children of Satan removed from the kingdom and they will be judged. Conversely, the children of God will become what God intends them to be. Of all the parables this would have hit closest to home for the inner circle. After all most were fishermen. The task of sorting the fish would have been a normal part of their work. Different kinds of nets were used for fishing; dragnets (the kind used here) were much larger than the fishing nets employed in 4:18. It is thought that floats and sinkers were attached to keep one part of the wide end of the net at the surface while the other part dragged below Keener, Craig S., IVP Bible Background Commentary: New Testament, Downers Grove, IL, Peterson 10 Keerner ) 444 (

5 Hopefully this helped the disciples from becoming discouraged because they knew the wicked will be separated from the righteous, but in God s own time. The important point to see here is clearly the kingdom cannot be equated with the church, though the church is the manifestation of God s children in this period. The kingdom is better identified with Christendom which encompasses the Universal Church and those who claim the name of Christ while rejecting Him. But finally, in this parable we see the final judgment that cleanses the kingdom of all the fallen leaving only the saints of all ages. This is the culmination of the kingdom. And this concludes this group of parables. 9. The Parable of the Householder: Jesus concludes this section by first asking the disciples if they understood what He was teaching to which they replied Yes. This brings up back to where we started in Verse 36. His disciples came to him and said, Explain to us the parable of the weeds in the field. This doesn t mean the disciples understand everything, They certainly did understand more than anyone else. But they didn t fully understand and wouldn t until after the resurrection. This can and will be seen as we continue to go though the book. Consider the following. So he said, Don t you understand even now? (Matthew 15:16). He closes with one last parable, or in this case simile. His focus in on those who will be teachers of God s truth in the midst of the kingdom. Why Jesus specifically talks of the scribes is unclear and does make this parable more difficult to understand than the others. But two things are clear, there will always be new truths to discover in God s word, be they the truths of the Old, or from our perspective, the New. Carson expresses it this way. the OT promises of Messiah and kingdom, as well as OT law and piety, have found their fulfillment in Jesus person, teaching, and kingdom; and the scribe who has become a disciple of the kingdom now brings out of himself deep understanding of these things and their transformed perspective affecting all life. 11 And second, new truths aren t discovered by the teachers so they become citizens of the kingdom, but these individuals become followers of Christ and then, as we know, through the working of the Spirit they are able to understand more truth than they could previously. It is important to understand this isn t saying there will be any future revelations. With the closing of scripture God has said nothing new. But there is always something to be either discovered or reinforced by studying the word. This is why we can study scripture our entire life and still find something we haven t seen before. This is what progressive revelation really is all about. God, as He acts, makes clear what He has said in the past by His actions in the present and presumably in the future as well. Conclusion: In the end we are too are to be scribes, that is students of the word. All of us need to be able to handle the word enough so we can offer the gift of salvation. And for some 11 Carson, D. A., The Expositor s Bible Commentary, Matthew, Zondervan Publishing, Grand Rapids, MI, ) 445 (

6 of us, we are called to teach. But most believers will find someone to teach/disciple, be it their children, their associates, or in a more formal setting, within the local church. I like Wiersbie s summary of these last two verses. As believers, we do not search after truth, because we have truth in God s Son (John 14:6) and God s Word (John 17:17). We are taught by the Spirit of Truth (John 16:13) who is truth (1 John 5:6). We search into truth that we might discover more truth. We are scribes students who sit at the feet of Jesus and listen to His words. One joy of the Christian life is the privilege of learning God s truth from God s Word. But we must not stop there. 12 Jesus answered, I am the way and the truth and the life. No one comes to the Father except through me (John 14:6). Sanctify them by the truth; your word is truth (John 17:17). But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come (John 16:13). This is the one who came by water and blood Jesus Christ. He did not come by water only, but by water and blood. And it is the Spirit who testifies, because the Spirit is the truth (1 John 5:6). And so as citizens we wait for the coming of the King, but until then in dependency on the Spirit we study and spread the word. Come, thou Almighty King, Help us thy name to sing, Help us to praise: Father! all glorious, O er all victorious, Come, and reign over us, Ancient of Days. Come, thou Incarnate Word, Gird on thy mighty sword, Our prayer attend! Come, and thy people bless, And give thy word success: Spirit of holiness, On us descend. Come, Holy Comforter, To thee, great One in Three, Thy sacred witness bear The highest praises be, In this glad hour! Hence evermore; Thou, who almighty art, Thy sov reign majesty Now rule in ev ry heart May we in glory see, And ne er from us depart, And to eternity Spirit of power. Love and adore Wiersbe, Warren, W., Be Loyal-Matthew Victor Books, Colorado Springs, CO, Anonymous, Come, Thou Almighty King, public domain. ) 446 (

7 Matthew Matthew 13:44-52 What Are You Willing to Pay? VIII Rising Opposition to the Kingdom 11:1-13:52 H. Third Discourse: Parables on the Nature of the Kingdom 13: The Parable of the Wheat and Weeds Verses 24-30, The Parable of the Mustard Seed Verses The Parable of the Leaven Verse The Parable of the Hidden Treasure Verses, 34-35, The Parable of the Pearl of Great Price Verses The Parable of the Dragnet Verses The Parable of the Householder Verses Introduction: Verses: 34-35: (Psalm 78:2) 6. The Parable of the Hidden Treasure:

8 7. The Parable of the Pearl of Great Price: 8. The Parable of the Dragnet: 9. The Parable of the Householder: (Matthew 13:36, 15:16) Conclusion: (John 14:6, 17:17; 16:13, 1 John 5:6) Personal Application: This week consider what it means for you to be a citizen of the kingdom both in terms of Your walk and Your testimony. Prayer for the Week: Lord, bless me with the opportunity to serve Your kingdom. In Jesus name, amen.