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Commentary on Matthew 13 verses 44–52
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.
After this, that we may not be confident in the gospel merely preached, nor think that faith only suffices us for salvation, He utters also another, an awful parable. Which then is this? That of the net.
"For the kingdom of Heaven is like unto a net, that was cast into the sea, and gathered of every kind; which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away."
And wherein doth this differ from the parable of the tares? For there too the one are saved the other perish; but there, for choosing of wicked doctrines; and those before this again, for not giving heed to His sayings, but these for wickedness of life; who are the most wretched of all, having attained to His knowledge, and being caught, but not even so capable of being saved.
Yet surely He saith elsewhere, that the shepherd Himself separates them, but here He saith the angels do this; and so with respect to the tares. How then is it? At one time He discourses to them in a way more suited to their dullness, at another time in a higher strain.
And this parable He interprets without so much as being asked, but of His own motion He explained it by one part of it, and increased their awe. For lest, on being told, "They cast the bad away," thou shouldest suppose that ruin to be without danger; by His interpretation He signified the punishment, saying, "They will cast them into the furnace." And He declared the gnashing of teeth, and the anguish, that it is unspeakable.
Seest thou how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, "Broad is the way that leadeth to destruction, and many there be which go away by it."
In the foregoing parables He has commended the Gospel preaching; now, that we may not trust in preaching only, nor think that faith alone is sufficient for our salvation, He adds another fearful parable, saying, Again, the kingdom of heaven is like unto a net cast into the sea.
Wherein does this parable differ from the parable of the tares? There, as here, some perish and some are saved; but there, because of their heresy of evil dogmas; in the first parable of the sower, because of their not attending to what was spoken; here, because of their evil life, because of which, though drawn by the net, that is, enjoying the knowledge of God, they cannot be saved. And when you hear that the wicked are cast away, that you may not suppose that this punishment may be risked, He adds an exposition showing its severity, saying, Thus shall it be in the end of the world; the angels shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire, there shall be wailing and gnashing of teeth. Though He elsewhere declares, that He shall separate them as a shepherd separates the sheep from the goats; He here declares, that the Angels shall do it, as also in the parable of the tares.
[Daniel 7:2-3] "And during the night I saw in my vision, and behold, the four winds of heaven strove upon the great sea, and four great beasts were coming up out of the sea, differing from one another." The four winds of heaven I suppose to have been angelic powers to whom the principalities have been committed, in accordance with what we read in Deuteronomy: "When the Most High divided the nations and when He separated the children of Adam, He established the bounds of the peoples according to the number of the angels. For the Lord's portion is His people; Jacob is the line of His inheritance (Deuteronomy 32:8). But the sea signifies this world and the present age, overwhelmed with salty and bitter waves, in accordance with the Lord's own interpretation of the dragnet cast into the sea (Matthew 13:47-50). Hence also the sovereign of all creatures that inhabit the waters is described as a dragon, and his heads, according to David, are smitten in the sea (Psalm 74:13). And in Amos we read: "If he descends to the very depth of the sea, there will I give him over to the dragon and he shall bite him" (Amos 9:3). But as for the four beasts who came up out of the sea and were differentiated from one another, we may identify them from the angel's discourse. "These four great beasts," he says, "are four kingdoms which shall rise up from the earth." And as for the four winds which strove in the great sea, they are called winds of heaven because each one of the angels does for his realm the duty entrusted to him. This too should be noted, that the fierceness and cruelty of the kingdoms concerned are indicated by the term "beasts."
(Verses 47 and following) Again, the kingdom of heaven is like a fishing net that was thrown into the sea and gathered fish of every kind. When it was full, they pulled it ashore, sat down, and sorted the good fish into containers, but threw away the bad ones. This is how it will be at the end of the world: the angels will come and separate the wicked from the righteous and throw them into the fiery furnace, where there will be weeping and gnashing of teeth. This fulfills the prophecy of Jeremiah, who said, 'Behold, I will send many fishermen to you' (Jeremiah 16:16). When Peter, Andrew, James, and John, the sons of Zebedee, heard this, they followed Jesus and became fishers of men (Matthew 4:19). They wove together a net of gospel teachings from the old and new testament and cast it into the sea of this world, which even to this day stretches in the midst of waves, capturing whatever falls into it from the salty and bitter depths, both good and bad people, and the best and worst fish. But when the consummation and end of the world comes, as he explains more clearly below, then the fishing net will be drawn to the shore: then the true judgment of separating the fish will be displayed, and as if in a very calm harbor, the good will be placed in the vessels of celestial mansions: but the wicked will be received to be burned and dried up by the flame of hell.
In fulfilment of that prophecy of Hieremias, who said, I will send unto you many fishers, (Jer. 6:16.) when Peter and Andrew, James and John, heard the words, Follow me, I will make you fishers of men, they put together a net for themselves formed of the Old and New Testaments, and cast it into the sea of this world, and that remains spread until this day, taking up out of the salt and bitter and whirlpools whatever falls into it, that is good men and bad; and this is that He adds, And gathered of every kind.
For when the net shall be drawn to the shore, then shall be shown the true test for separating the fishes.
For when the end of the world shall be come, then shall be shown the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of heavenly abodes, but the flame of hell shall seize the wicked to be dried up and withered.
The calling that is through Christ is to be extended throughout the whole world. The net of gospel preaching seeks to gather together people out of every nation. People who are expert in catching fish and are mariners by trade let down their net making no discrimination, but whatever has been caught up in the meshes, wholly and entirely, is hauled by them to shore. So likewise the power of preaching and the marvelous and intricate teaching of the sacred doctrines, which the apostles, as good fishermen, wove together, draw people from every nation and gather them together for God. This net will gather all fish together until the time of consummation. Then out of all those who have been dragged out and caught, the angels appointed by God will make a separation between the wicked and the just.
Hence the Lord also explains this same comparison briefly when he adds: So it will be at the end of the world. The angels will go out and separate the wicked from among the righteous, and will cast them into the furnace of fire. There will be weeping and gnashing of teeth. This, dearest brothers, is to be feared rather than expounded. For the torments of sinners have been spoken in plain words, lest anyone resort to the excuse of ignorance if something about eternal punishment were spoken obscurely.
(Hom. in Ev. xi. 4.) Or otherwise; The Holy Church is likened to a net, because it is given into the hands of fishers, and by it each man is drawn into the heavenly kingdom out of the waves of this present world, that he should not be drowned in the depth of eternal death. This net gathers of every kind of fishes, because the wise and the foolish, the free and the slave, the rich and the poor, the strong and the weak, are called to forgiveness of sin; it is then fully filled when in the end of all things the sum of the human race is completed; as it follows, Which, when it was filled, they drew out, and sitting down on the shore gathered the good into vessels, but the bad they cast away. For as the sea signifies the world, so the sea shore signifies the end of the world; and as the good are gathered into vessels, but the bad cast away, so each man is received into eternal abodes, while the reprobate having lost the light of the inward kingdom are cast forth into outer darkness. But now the net of faith holds good and bad mingled together in one; but the shore shall discover what the net of the Church has brought to land.
(ubi sup.) To fear becomes us here, rather than to expound for the torments of sinners are pronounced in plain terms, that none might plead his ignorance, should eternal punishment be threatened in obscure sayings.
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SUMMARY
Matthew 13:49 serves as a profound interpretive key to Jesus' Parable of the Net, revealing the eschatological reality of a final, decisive separation. This verse unequivocally declares that at the consummation of the age, divine agents—angels—will execute God's righteous judgment, meticulously distinguishing between those identified as "the wicked" and those designated as "the just." It underscores the temporary coexistence of good and evil within the present world and foreshadows an ultimate, irreversible divine reckoning.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 13:49 is rich with Symbolism, extending the allegorical nature of the Parable of the Net. The "net" symbolizes the gospel's indiscriminate reach, gathering all people into its sphere of influence, while the "fish" represent humanity, both righteous and unrighteous. The act of "sorting" vividly symbolizes the final judgment. The verse employs Eschatological Imagery, painting a picture of future events related to the end times, judgment, and the establishment of God's eternal kingdom. The Contrast or Juxtaposition between "the wicked" and "the just" is central, highlighting the stark and absolute distinction that will be made. The phrase "So shall it be" functions as a Proverbial Statement or Pronouncement of Certainty, lending an air of absolute truth and inevitability to the prophecy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 13:49 powerfully articulates the certainty and nature of divine judgment, a foundational doctrine throughout Scripture. It underscores God's perfect justice, which demands a final reckoning where all individuals will be held accountable for their lives. The temporary coexistence of good and evil in the world, often a source of perplexity, is revealed to be part of God's sovereign plan, leading to a definitive separation. This separation is not arbitrary but based on the character and deeds of individuals, ultimately distinguishing those who are in right relationship with God from those who are not. The involvement of angels as executors of this judgment emphasizes its divine authority and solemnity, ensuring that God's will is perfectly carried out at the appointed time.
REFLECTION AND APPLICATION
Matthew 13:49 serves as a profound call to introspection and urgent spiritual discernment. It compels us to consider our own standing before God: are we living lives that align with "the just," or are our paths leading us toward "the wicked"? This verse reminds us that while God's grace extends to all, there is a definitive moral and spiritual divide that will ultimately be recognized and acted upon. It should motivate believers to live with intentional righteousness, pursuing holiness and justice in all aspects of life, knowing that our actions and character have eternal implications. Furthermore, it should ignite a passion for evangelism, compelling us to share the good news of salvation and the path to righteousness through Christ with those who are currently counted among "the wicked," before the final, irreversible separation occurs. The certainty of this future judgment should instill both a healthy fear of God and a confident hope for those who trust in Him.
Questions for Reflection
FAQ
What does "the end of the world" mean in this verse?
Answer: The King James Version's translation "the end of the world" can be misleading. The Greek phrase is syntéleia tou aiōnos (συντέλεια τοῦ αἰῶνος), which is more accurately translated as "the consummation of the age" or "the close of the age." It refers not to the literal destruction of the physical planet, but to the culmination and winding up of the present historical epoch or dispensation. It marks the decisive conclusion of the current period of human history as we know it, preceding the establishment of God's eternal kingdom. This concept is consistent with other New Testament passages that speak of the end of the age, such as Matthew 24:3 and Hebrews 9:26.
Who are "the wicked" and "the just" in this context?
Answer: "The wicked" (Greek: ponērós) refers to those whose character and actions are morally evil, harmful, and rebellious against God's will. They are not merely imperfect, but actively engaged in unrighteousness. "The just" (Greek: díkaios) refers to those who are righteous, innocent, and in right standing with God. In the New Testament, this righteousness is ultimately understood as being imputed through faith in Jesus Christ, as seen in Romans 3:21-26. The verse highlights a definitive, spiritual, and moral distinction that will be made by God's judgment.
What is the role of angels in this final separation?
Answer: Angels are depicted as the divine agents who will execute God's judgment. They are not the judges themselves, but rather the instruments through whom God's will is carried out. Their "coming forth" signifies a direct, active, and authoritative intervention in human history. This role of angels as reapers and separators in judgment is also seen in the explanation of the Parable of the Weeds in Matthew 13:39. Their involvement underscores the supernatural, solemn, and unalterable nature of this final divine act.
CHRIST-CENTERED FULFILLMENT
Matthew 13:49, while describing a future separation, finds its ultimate Christ-centered fulfillment in Jesus' role as the sovereign Lord and final Judge. The "consummation of the age" is not a random event but the culmination of God's redemptive plan, which centers entirely on Christ. He is the one who will return in glory, as described in Matthew 25:31-32, to gather all nations before Him and enact this very separation. The "just" are those who have been made righteous through faith in Him, whose sins have been atoned for by His sacrifice on the cross (2 Corinthians 5:21). Conversely, "the wicked" are those who have rejected His saving grace and remain in their sin, facing the consequences of their rebellion against the Son of God (John 3:18). Thus, this verse points forward to the day when Christ, the Lamb of God and the Lion of Judah, will fully establish His Kingdom, bringing perfect justice and eternal blessedness for His redeemed, and righteous condemnation for those who have refused His reign, as promised in Revelation 22:12.