Buried treasure is the stuff of popular stories (a more colorful equivalent of winning the lottery today), but also in the ancient world a more realistic possibility than it is today, even with the help of a metal-detector. Before banking was generally established, to hide wealth in the form of coins, metals or jewels in a jar or box in the ground was a recognized way of securing it, especially in times of crisis; the famous Copper Scroll from Qumran Cave 3 lists the locations of huge caches of precious metals and other buried treasure (perhaps hidden in anticipation of the Roman invasion (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (540). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.)
Matthew 13 contains a series of parables, true-to-life stories that teach spiritual truth. The Greek word “stories” (13:3), or “parables,” suggests the idea of comparison. Parables often place two concepts, one known, the other unknown, side by side for comparison...Although parables are fictitious stories, they present content and situations that are true-to-life. Parables contain wisdom elements, making them, in some ways, much like the Old Testament proverbs. They show how the truth being taught relates to the hearer, who, but for keen and obedient hearing, might well miss the parable’s personal implications (13:9, 43: cf. 2 Samuel 12:1–7). In order to properly interpret parables we must: (1) Know the original setting in which the parable was given is important for understanding its intended meaning. The known must be understood to make the transference to the realm of the unknown. (2) The central problem of the parable must be discovered. The parables were designed to deal with a particular problem or question. This can usually be discovered from the immediate context or related verses. (3) The central truth of the parable must be determined. Most of the parables focus on one central truth. Even those that have multiple points of comparison are usually designed to answer one question. Why did Jesus teach in parables (Matt. 13:10–23) There were two major purposes: (1) to reveal truth to the receptive (13:11–12) and (2) to conceal truth from the unresponsive—those who rejected Jesus (13:13–15). In addition, Jesus’ use of parables fulfilled prophecy, for Psalm 78:2 predicted that the Messiah would teach by this means (Matt. 13:34–35). (Hughes, R. B., & Laney, J. C. (2001). Tyndale concise Bible commentary. The Tyndale reference library (408). Wheaton, Ill.: Tyndale House Publishers.).
In the first four of the eight kingdom parables in Matthew 13, Jesus focuses on people’s various responses to God’s kingdom, on its present coexistence with Satan’s kingdom, and on its power and influence in the world. The four preceding parables show how the kingdom is bestowed (sowing seed) and how it operates (growing, permeating). Now Jesus shows how it is acquired (Lenski, R. C. H. (1961). The Interpretation of St. Matthew’s Gospel (541). Minneapolis, MN.: Augsburg Publishing House.).
A basic question that would naturally have arisen in the minds of Jesus’ hearers was, “How does one become a part of God’s kingdom?” “Are people simply born into it, like they are born into citizenship of their country?” they wondered. “Or is it like being a Jew? Are we, as Jews, automatically citizens of the kingdom because we are descendants of Abraham, or must we do something else?”
How can someone become a citizen of God’s kingdom and a member of His family? Through Matthew alone of the Synoptic Gospels, he preserves the parables of: (Nolland, J. (2005). The Gospel of Matthew : A commentary on the Greek text (563). Grand Rapids, Mich.; Carlisle: W.B. Eerdmans; Paternoster Press.).
1) The Parable of the Hidden Treasure (Matthew 13:44)
Matthew 13:44 [44]"The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field. (ESV)
As He does in the other parables, Jesus builds this simple story around an experience or situation familiar to His hearers. The phrase "kingdom of heaven" was equivalent to “the kingdom of God” in Mark and Luke. Matthew, in writing to the Jews, did not use God’s name but ... “heaven.” (Utley, R. J. D. (2000). Vol. Volume 9: The First Christian Primer: Matthew. Study Guide Commentary Series (120). Marshall, Texas: Bible Lessons International.)
Few, if any, would themselves have found such a treasure; but the practice of hiding valuables in the ground was common. Jesus likens the kingdom to a man who finds treasure (see on 6:19) hidden in a field. Treasure might denote the place where valuables are kept (2:11), but here it is the valuable thing itself. The term “treasure” is comprehensive, so that we may think of all the precious things in the kingdom: righteousness, pardon, peace, etc., all that is spiritually priceless. God’s treasure, hidden, indeed, is to be found by us (11:25; Col. 4:3, 4; Luke 19:42); ... As regards the reality the field brings out the thought that God did not hide his treasure far off in the heavens where no human being could even come near it but in a common, lowly place, where it could, indeed, be found, but certainly not by the earthly wise, proud, and self-sufficient. 1 Cor. 1:27–29. (Lenski, R. C. H. (1961). The Interpretation of St. Matthew’s Gospel (542). Minneapolis, MN.: Augsburg Publishing House).
In a day when places for keeping things safe that we take for granted (like the safe deposits in banks) did not exist people had to make their own arrangements. One method they employed was to bury their valuable possessions (as did the unprofitable servant who hid his talent, 25:25). If anyone did this before going off on a journey and failed to return, the possessions remained there and might be found later through a discovery like that in this parable. So too, in frequent wars, people would hide valuables to keep them from looting soldiers, and sometimes the owners would not survive (Morris, L. (1992). The Gospel according to Matthew (359). Grand Rapids, Mich.; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.).
No doubt that was the fate of the treasure hidden in a field, which a man found and covered up/hid again. The man may have stumbled over part of the treasure or seen some of it protruding above ground as he happened to pass through the field. Or he may have been a hired hand who inadvertently dug it up while plowing or cultivating. There is an “accidental” aspect to our discovery of the kingdom’s value, because each of us is so absorbed in going our own way that God must take the initiative to show us the kingdom (cf. Isa. 53:6; Matt. 18:12–14; Rom. 5:6–8; 1 John 4:10, 19) (Weber, S. K. (2000). Vol. 1: Matthew. Holman New Testament Commentary; Holman Reference (203). Nashville, TN: Broadman & Holman Publishers.)
The ‘finding’ is not viewed as the outcome of particular effort or ability, but rather as a piece of extraordinarily (grace). That such finding is not for everyone, but is a special privilege, has been made clear by 13:10–17, which can also illuminate the hiddenness of the treasure (and cf. v. 35). Joy has been identified as the appropriate response to what is happening through Jesus in 2:10; 13:20. But demand is implicit in the uncovered treasure: the proclamation of the good news of the kingdom of heaven (4:23) implies a need for repentance (v. 17); ... it is faith that accesses the concrete significance of Jesus’ presence (8:10; 9:2, 22, 29) (Nolland, J. (2005). The Gospel of Matthew : A commentary on the Greek text (564–565). Grand Rapids, Mich.; Carlisle: W.B. Eerdmans; Paternoster Press.).
The field did not belong to him, because, is his joy he goes and sells all that he has, and buys that field. But Scripture speaks of two extraordinary kinds of buying. The one is the way described by Isaiah:
Isaiah 55:1-2 [55:1]"Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price. [2]Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen diligently to me, and eat what is good, and delight yourselves in rich food. (ESV)
• This buying, in short, is believing in what God did for your salvation through Christ. This faith puts you into possession of Christ and all the wealth he brings. (Revelation 21:6.) It is yours “without money”—without your paying out a penny of piety or an ounce of effort (Franzmann, W. H. (1989). Bible History Commentary: New Testment (195). Milwaukee, WI: Wisconsin Evangelical Lutheran Synod.).
Many Christians are embarrassed by this story, thinking Jesus used an unethical act to illustrate a spiritual truth. It seems to them that the man was obligated to tell the owner of the field about the treasure, since it was on his property and therefore rightfully belonged to him.
The point of the parable does not involve the ethics of what the man did, but rather his willingness to sacrifice everything he had in order to possess the treasure. But what he did was not unethical or dishonest. One must not interpret the buying of the treasure as an allegory for the atonement, as if Jesus were the treasure hunter purchasing our redemption (Blomberg, C. (2001). Vol. 22: Matthew (electronic ed.). Logos Library System; The New American Commentary (223). Nashville: Broadman & Holman Publishers.)
In the first place, it is obvious that the treasure was not hidden by the present owner of the field and was unknown to him. Otherwise, he would have retrieved it before he sold the field. The man who bought the field obviously knew the owner was not aware of the treasure or he would not have offered to buy the field, knowing the treasure would not be included in the deal.
In the second place, rabbinic law provided that “if a man finds scattered fruit or money, it belongs to the finder.” If a person came across money or other valuables that were obviously lost and whose owner was dead or unknown, the finder had the right to keep what was found.
In the third place, the basic honesty of the man is testified to by the fact that, had he been dishonest, he would simply have taken the treasure without any thought of buying the field. But he did not even use part of the treasure to buy the field; rather, he sells all that he has, and buys that field. The “sacrifice” of all that is sold is no hardship: it is done out of “delight,” not out of a sense of obligation. Once the kingdom of heaven is truly understood, nothing else can compare with it in value. (f. the OT theme of wisdom as being like hidden treasure: Prov 2:4; Job 28) (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (541). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.)
The Scriptures know of two extraordinary ways of buying: one is, without money or price, Isa. 55:1; Rev. 21:6; the other is to give up for the sake of the eternal treasures of God all that would prevent our possessing them. Both are the same, for both imply the acceptance of God’s gift, the latter adding only the thought that the vessel must be empty so that God’s grace and gift may fill it. The field, not the treasure, is bought. Both the value of the treasure and its being without an owner that might be reached, precludes its being bought. Christ and the treasures of salvation shut out any and all payment and purchase on our part. But by giving up every self-made, human doctrine and philosophy, however deep these may seem to be, we may make the Word our own and in and with it all the treasures of salvation (Lenski, R. C. H. (1961). The Interpretation of St. Matthew’s Gospel (544). Minneapolis, MN.: Augsburg Publishing House.).
Please turn to Proverbs 2
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; Jn. 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. The gospel is the field in which this treasure is hid... in a field, an open field (Henry, M. (1996). Matthew Henry’s commentary on the whole Bible : Complete and unabridged in one volume (Mt 13:44–52). Peabody: Hendrickson.);
Proverbs 2:1-5 [2:1]My son, if you receive my words and treasure up my commandments with you, [2]making your ear attentive to wisdom and inclining your heart to understanding; [3]yes, if you call out for insight and raise your voice for understanding, [4]if you seek it like silver and search for it as for hidden treasures, [5]then you will understand the fear of the LORD and find the knowledge of God. (ESV)
• 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 (Henry, M. (1996). Matthew Henry’s commentary on the whole Bible : Complete and unabridged in one volume (Mt 13:44–52). Peabody: Hendrickson.)
Please turn forward to Matthew 19
The relevance of these parables to the disciples is obvious, especially in view of their having “left” their previous lifestyle and its material possessions in the call-stories of 4:20, 22 (and cf. 9:9), a theme which will be taken up again in Matthew 19:27–29, where it is provoked by the example of the rich man who was unwilling to sell his possessions in order to gain “treasure in heaven” (19:16–22) (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (539). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.)
Matthew 19:16-29 [16]And behold, a man came up to him, saying, "Teacher, what good deed must I do to have eternal life?" [17]And he said to him, "Why do you ask me about what is good? There is only one who is good. If you would enter life, keep the commandments." [18]He said to him, "Which ones?" And Jesus said, "You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness, [19]Honor your father and mother, and, You shall love your neighbor as yourself." [20]The young man said to him, "All these I have kept. What do I still lack?" [21]Jesus said to him, "If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me." [22]When the young man heard this he went away sorrowful, for he had great possessions. [23]And Jesus said to his disciples, "Truly, I say to you, only with difficulty will a rich person enter the kingdom of heaven. [24]Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God." [25]When the disciples heard this, they were greatly astonished, saying, "Who then can be saved?" [26]But Jesus looked at them and said, "With man this is impossible, but with God all things are possible." [27]Then Peter said in reply, "See, we have left everything and followed you. What then will we have?" [28]Jesus said to them, "Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. [29]And everyone who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold and will inherit eternal life. (ESV)
Please turn to Philippians 3
The point of the parable is that the kingdom of heaven, the glad recognition of God’s rule over heart and life, including salvation for the present and for the future, for soul and ultimately also for the body, the great privilege of being thereby made a blessing to others to the glory of God, all this, is a treasure so inestimably precious that one who obtains it is willing to surrender for it whatever could interfere with having it. It is the supreme treasure because it fully satisfies the needs of the heart. It brings inner peace and satisfaction (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 9: New Testament commentary : Exposition of the Gospel According to Matthew. New Testament Commentary (576). Grand Rapids: Baker Book House.)
An excellent commentary on this parable is Paul’s experience as recorded in his autobiographical note:
Philippians 3:8-9 [8]Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ [9]and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith-- (ESV)
• Paul had come upon this treasure suddenly, unexpectedly (Acts 9:1–19). When God leads the sinner to the discovery that causes him to shout for joy.
Illustration:( Star of David)
The Atlanta Journal Constitution told the story of a rock hound named Rob Cutshaw who owns a little roadside shop outside Andrews, North Carolina. Like many in the trade, he hunts for rocks, then sells them to collectors or jewelry makers. He knows enough about rocks to decide which to pick up and sell, but he’s no expert. He leaves the appraising of his rocks to other people. While on a dig twenty years ago, Rob found a rock he described as “purdy and big.” He tried unsuccessfully to sell the specimen, and according to the Constitution, kept the rock under his bed or in his closet. He guessed the blue chunk could bring as much as $500 dollars, but he would have taken less if something urgent came up like paying his power bill. That’s how close Rob came to hawking for a few hundred dollars what turned out to be the largest, most valuable sapphire ever found. The blue rock that Rob had abandoned to the darkness of a closet two decades ago—now known as “The Star of David” sapphire—weighs nearly a pound, and could easily sell for $2.75 million (Grace to You Newsletter, John MacArthur, April 15, 1993)
• There is one important lesson: the incalculable preciousness of salvation for those who discover it and obtain possession of it without even looking for it (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 9: New Testament commentary : Exposition of the Gospel According to Matthew. New Testament Commentary (576). Grand Rapids: Baker Book House.)
2) The Parable of the Pearl of Great Value (Matthew 13:45–46)
Matthew 13:45-46 [45]"Again, the kingdom of heaven is like a merchant in search of fine pearls, [46]who, on finding one pearl of great value, went and sold all that he had and bought it. (ESV)
Again is used often when a speaker takes up a formula he has used previously. Jesus moves to another parable of the same sort, this time referring to a merchant on the lookout for fine pearls. While these two parables are similar in that they both involve an object of great value and a buyer, yet they are significantly different in what in each parable represents the kingdom of heaven. In the parable before us about the pearl, it is the purchaser who represents the kingdom, while in the previous parable it was the product that represented the kingdom. In the previous parable it was the treasure that represented the kingdom. In this parable it is the buyer who represents the kingdom (Butler, J. G. (2008). Analytical Bible Expositor: Matthew (229). Clinton, IA: LBC Publications.)
In the previous parable the man apparently stumbled across the treasure by accident when he had no such thing in mind, in this story the man knows quite well what he wants and is definitely on the lookout for the best in the way of pearls (Morris, L. (1992). The Gospel according to Matthew (360). Grand Rapids, Mich.; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.)
Even though we are going our own way, oblivious to the kingdom apart from God’s revelation, every human being is on a quest. Every choice a person makes is somehow guided by his or her search for ultimate fulfillment. Before God breaks in, we simply do not know what we are searching for. Most people search in the wrong places, seeking fulfillment through deceitful, worldly means (wealth, pleasure, power, fame), yet never finding it in those places. Some people of today may come upon the pearl of great price while they are searching for pearls of much lesser value among the writings of the great thinkers and philosophers of this world. They do not even know that the perfect pearl exists. Once they have found it, however, and the Holy Spirit has convinced them of its value, they realize that the gospel of Christ is in a class by itself, that it is the only way of salvation for sinners (Albrecht, G. J., & Albrecht, M. J. (1996). Matthew. The People’s Bible (204). Milwaukee, Wis.: Northwestern Pub. House.).
When, by God’s gracious guidance, we find the kingdom, we realize that it is what we have been searching for all along. The pearl merchant recognized instantly the value of the one pearl, because he had measured the value of many lesser pearls throughout his life (Weber, S. K. (2000). Vol. 1: Matthew. Holman New Testament Commentary; Holman Reference (204). Nashville, TN: Broadman & Holman Publishers.).
• As with the parables of mustard seed and leaven, Jesus is reaching out to every person in his audience. He calls the spiritual seeker as well as the apathetic atheist (Blomberg, C. (2001). Vol. 22: Matthew (electronic ed.). Logos Library System; The New American Commentary (224). Nashville: Broadman & Holman Publishers.).
An emporos (merchant) was a wholesale dealer, whose business was to buy and resell merchandise. He would travel about the country, perhaps to many countries, looking for items to buy and then sell for a profit (the original "Pickers"). This particular merchant spent his time in search of/seeking fine pearls. The kingdom has already been identified as something to be sought in 6:33. The high value of pearls allows for an equivalent image for the treasure of 13:44 (Nolland, J. (2005). The Gospel of Matthew : A commentary on the Greek text (566). Grand Rapids, Mich.; Carlisle: W.B. Eerdmans; Paternoster Press.)
He merchant probably made regular visits to the various coastal areas where pearls were harvested and haggled with the divers or their employers over prices. Diving for pearls was extremely hazardous, and many divers lost their lives or mined their health in obtaining the oysters that contained the beautiful gems. That fact, in addition to their scarcity and natural beauty, made pearls extremely precious.
Pearls were the most highly valued gems in the ancient world and were often bought as investments, much as diamonds are today. In the form of pearls, a great amount of wealth could be kept in a small space-concealed in one’s clothing while traveling or buried in a field for safekeeping, as was the treasure of the previous parable.
The Jewish Talmud spoke of pearls as being beyond price, and some Egyptians and Romans held the pearl in such awe that they worshiped it. Adorning their heads with “gold or pearls” apparently was a common practice among both Jewish and Gentile women (see 1 Tim. 2:9). When Jesus warned against believers’ casting their pearls before swine (Matt. 7:6), He was emphasizing the priceless value of the gospel and its attendant truths, which unbelievers disdain as worthless. In John’s vision of the New Jerusalem, the city had twelve pearl gates, and “each one of the gates was a single pearl” (Rev. 21:21).
Pearls are unique jewels because they are the only valuable jewel formed by a living organism. Pearls are formed as a result of an injury done to a living organism. A grain of sand gets into the shell of an oyster and this causes an injury to the oyster. To counter the injury, the oyster covers the grain of sand with many layers of a substance until the pearl is formed. Furthermore, a pearl is unique among jewels because it cannot be cut into smaller pearls. If you cut the pearl, you ruin it (Butler, J. G. (2008). Analytical Bible Expositor: Matthew (229–230). Clinton, IA: LBC Publications.).
• The message of the Gospel of the Kingdom cannot be cut. If you remove God’s calling, repentance and faith, you cut out essential elements of the gospel and ruin it.
It is good to identify at once the “fine pearls.” They represent all that men regard as the finest and most worthy things in life. We think of work done to better the condition of our fellow men, peace, justice, science, the arts (music, literature, painting, sculpture, architecture), and living by a moral code. As the merchant sought out fine pearls, so men expend much money, time, and energy in pursuing what they call the highest goals life seems to offer. Jesus does not say that these things are sinful in themselves and therefore are to be despised and rejected. Rather, he teaches that we must evaluate them properly in relation to something so precious as to be indispensable (Franzmann, W. H. (1989). Bible History Commentary: New Testment (196). Milwaukee, WI: Wisconsin Evangelical Lutheran Synod.).
When the merchant in the parable came across one pearl of great value. This merchant man was looking for the best. He was not looking for trash. He was not interested in trafficking in cheap and shoddy material. God is not cheap and shoddy. His kingdom calls for the best. The contrast between earthly and heavenly possessions and security has been explored in Matthew 6:19–34, where it is specifically commitment to God’s kingship (6:33) which must take priority over other concerns. In the treasure-finder and the pearl-dealer, then, we find the opposite attitude to the “worries of this world and the false lure of wealth” which stood in the way of true discipleship in v. 22. To find the kingdom of heaven is to find the one treasure which outweighs all other valuation. It is worth any cost to seize this unique and unrepeatable opportunity (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (539–540). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.).
The merchant went and sold all that he had, and bought it. Obviously the merchant considered that particular pearl to have been worth more than all his other pearls together, because they would have been included in the sale of all that he had. It would, however, be too literalistic to read this parable therefore as a commendation of unpractical fanaticism (like Jesus’ commendation of the “waste” of valuable ointment in 26:6–13). Yet, he acted as decisively and at the same cost as the man in the previous parable. He went off, sold all that he had/everything, and acquired that wonderful pearl. The story is teaching us much the same as did the previous parable. Again we see that it is well to take decisive action while the opportunity is there, and that no cost is too great when it is a matter of gaining the kingdom (Morris, L. (1992). The Gospel according to Matthew (360). Grand Rapids, Mich.; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.).
The merchant was successful in his efforts. In that bought it, He found an excellent pearl. He was looking for a rare beauty and he found it. This is a good picture of the work of God. Opposition may rear up its ugly head against the great Merchant, but it will not succeed. God’s plan and purpose always succeeds (Butler, J. G. (2008). Analytical Bible Expositor: Matthew (230). Clinton, IA: LBC Publications.)
God promises:
Proverbs 8:17 [17]I love those who love me, and those who seek me diligently find me (ESV).
Its point is the same as that of the treasure, an issue of priorities. The fact that what the dealer had to sell included presumably other, lesser, pearls might however have led the hearers to reflect on the value of the kingdom of heaven in relation to other competing ideologies; once you have it, you need no other. Hence the emphasis on the fact that this is just one pearl, whose value eclipses all others put together (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (541–542). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.).
Money will not buy salvation. It is God’s free gift (Isa. 55:1). We can “buy” it only in the sense that we gain rightful possession of it. We do this by grace, through faith in the Lord Jesus Christ, realizing that even that faith is God’s gift (Eph. 2:8) (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 9: New Testament commentary : Exposition of the Gospel According to Matthew. New Testament Commentary (577). Grand Rapids: Baker Book House.).
Please turn to Acts 17
As to examples of those for whom discovery of the “one pearl of great price” followed diligent search, Cleopas and his companion (Luke 24:29), the Ethiopian eunuch (Acts 8:26–38), Cornelius (Acts 10:1–8, 30–33), Lydia (Acts 16:14), the jailer (Acts 16:29–34), and the Bereans (Acts 17:10–12).
Acts 17:10-12 [10]The brothers immediately sent Paul and Silas away by night to Berea, and when they arrived they went into the Jewish synagogue. [11]Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so. [12]Many of them therefore believed, with not a few Greek women of high standing as well as men. (ESV)
Because the emphasis of these parables is personal appropriation of the kingdom of heaven, the message is obviously one of salvation. In this context, the kingdom of heaven represents the saving knowledge of God through trust in His Son and all the benefits and glory that relationship brings. Like a hidden treasure or a pearl that can be held in one’s hand, the kingdom is known only to its joyful possessors.
Yet those who find the kingdom, who receive the message and who respond in discipleship, have begun to experience the wonder of the kingdom’s presence (Hagner, D. A. (2002). Vol. 33A: Word Biblical Commentary : Matthew 1-13. Word Biblical Commentary (397). Dallas: Word, Incorporated.).
With the treasure-finder and the pearl-dealer, the treasure comes into the purchaser’s possession immediately, so that it is unlikely that the blessings of the kingdom of heaven are envisaged as purely future and eschatological. Those who recognize God’s kingdom as the ultimate good will judge their other possessions on the basis of their usefulness in supporting and extending Christ’s kingdom (Albrecht, G. J., & Albrecht, M. J. (1996). Matthew. The People’s Bible (204). Milwaukee, Wis.: Northwestern Pub. House.)
Although some interpret both parables as pictures of the redemption of the church by God through Jesus, this tends to neglect the context ... Throughout Matthew 13, Jesus is speaking parabolically of the mixed response to his Kingdom teachings and deeds. One may trace positive responses to the Kingdom as well as negative responses. ...It seems very likely that the parables under consideration here fit into this pattern of positive response to the Kingdom. The Kingdom is portrayed as a hidden treasure and a valuable pearl, and it is pursued by men who sell all they have in order to gain it. Surely this fits the picture of discipleship one finds throughout Matthew. Jesus’ first disciples left their families and fishing gear to follow Jesus (4:20, 22; cf. 9:9). Following Jesus entails the sacrifice of losing one’s life for Jesus and thereby finding it (16:25–26)...Thus, these parables present both the sacrifice required in following Jesus and the disciples’ joy (13:44; cf. 2:10; 28:8) in the present possession of the Kingdom as well as its future rewards. Despite the lure of wealth (13:22) and the many distractions of life in this world, millions continue to follow Jesus at great cost in the present life but with greater prospects for the future (Turner, D., & Bock, D. L. (2005). Cornerstone biblical commentary, Vol 11: Matthew and Mark (194). Carol Stream, IL: Tyndale House Publishers.).
Illustration: The story has been told of a missionary who became a good friend of an Indian pearl diver. The two had spent many hours together discussing salvation, but the Indian could not understand anything so precious being free. Instead, in making preparation for the life to come, the diver was going to walk the nine hundred miles to Delhi on his knees. He thought this would buy entrance into heaven for him. The missionary struggled to communicate to his friend that it is impossible to buy entrance into heaven because the price would be too costly. Instead, he said, Jesus had died to buy it for us. Before he left for his pilgrimage, the Indian gave the missionary the largest and most perfect pearl he had ever seen. The missionary offered to buy it, but the diver became upset and said that the pearl was beyond price, that his only son had lost his life in the attempt to get it. The pearl was worth the life blood of his son. As he said this, suddenly the diver understood that God was offering him salvation as a priceless gift. It is so precious that no man could buy it. It had cost God the life’s blood of his Son. The veil was lifted; he understood at last (Green, M. P. (1989). Illustrations for Biblical Preaching : Over 1500 sermon illustrations arranged by topic and indexed exhaustively (Revised edition of: The expositor’s illustration file). Grand Rapids: Baker Book House.).
(Format note: Outline & some base commentary from MacArthur, J. (1989). Matthew (Mt 13:44–45). Chicago: Moody Press.)
