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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 13:44–52. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Ten Centuries of Reception
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And one is a scribe “as a disciple to the kingdom of heaven” in the simpler sense, when one comes from Judaism and receives the teaching of Jesus Christ as defined by the church. But one is a scribe in a deeper sense when having received elementary knowledge through the letter of the Scriptures one ascends to things spiritual, which are called the kingdom of heaven. And as each thought is attained, grasped abstractly and proved by example and absolute demonstration, thereby one can understand the kingdom of heaven. Thus one who abounds in knowledge free from error is in the kingdom of the multitude of what are here represented as “heavens.” … Hence, so far as Jesus Christ, “who was in the beginning with God, God the Word,” has not his home in a soul, the kingdom of heaven is not in it. But when anyone comes close to admission of the Word, to that one the kingdom of heaven is near. But if the kingdom of heaven and the kingdom of God are the same thing in reality, if not in idea, manifestly to those to whom it is said, “The kingdom of God is within you,” to them also it might be said, “The kingdom of heaven is within you.” This is most true because of the repentance from the letter to the spirit, since “when one turns to the Lord, the veil over the letter is taken away.”
He spoke not to the crowds but to the disciples, and he gave fitting witness to those who understood the parables. He compared them with a householder, for they understood the teaching of his storeroom of things new and old. He referred to them as scribes because of their knowledge, for they understood the new and old things—that is, in the Gospels and in the law. He brought forth both of these on behalf of the same householder and from the same storeroom.
Speaking to His disciples, He calls them Scribes on account of their knowledge, because they understood the things that He brought forward, both new and old, that is from the Law and from the Gospels; both being of the same householder, and both treasures of the same owner. He compares them to Himself under the figure of a householder, because they had received doctrine of things both new and old out of His treasury of the Holy Spirit.
Having then uttered all this, and concluded His discourse in a tone to cause fear, and signified that these are the majority of cases (for He dwelt more on them), He saith,
"Have ye understood all these things? They say unto Him, Yea, Lord."
Then because they understood, He again praises them, saying,
"Therefore every Scribe, which is instructed in the Kingdom of Heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old."
Wherefore elsewhere also He saith, "I will send you wise men and scribes." Seest thou how so far from excluding the Old Testament, He even commends it, and speaks publicly in favor of it, calling it "a treasure"?
So that as many as are ignorant of the divine Scriptures cannot be "householders;" such as neither have of themselves, nor receive of others, but neglect their own case, perishing with famine. And not these only, but the heretics too, are excluded from this blessing. For they bring not forth things new and old. For they have not the old things, wherefore neither have they the new; even as they who have not the new, neither have they the old, but are deprived of both. For these are bound up and interwoven one with another.
Let us then hear, as many of us as neglect the reading of the Scriptures, to what harm we are subjecting ourselves, to what poverty. For when are we to apply ourselves to the real practice of virtue, who do not so much as know the very laws according to which our practice should be guided? But while the rich, those who are mad about wealth, are constantly shaking out their garments, that they may not become moth-eaten; dost thou, seeing forgetfulness worse than any moth wasting thy soul, neglect conversing with books? dost thou not thrust away from thee the pest, adorn thy soul, look continually upon the image of virtue, and acquaint thyself with her members and her head? For she too hath a head and members more seemly than any graceful and beautiful body.
Then He praises them because they had understood; He saith unto them; Therefore every Scribe instructed in the kingdom of heaven is like unto an householder who bringeth out of his treasure things new and old.
(Verse 51.) Did you understand all these things? They said to him: Yes. He said to them: To the apostles specifically this speech is; and to them it is said: You understood all these things; He does not want to hear them only as a people, but to understand them as future teachers.
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.
For this is spoken especially to the Apostles, whom He would have not to hear only as the multitude, but to understand as having to teach others.
Or the Apostles are called Scribes instructed, as being the Saviour's notaries who wrote His words and precepts on fleshly tables of the heart with the sacraments of the heavenly kingdom, and abounded in the wealth of a householder, bringing forth out of the stores of their doctrine things new and old; whatsoever they preached in the Gospels, that they proved by the words of the Law and the Prophets. Whence the Bride speaks in the Song of Songs; I have kept for thee my beloved the new with the old. (c. 7:13.)
(ubi sup.) But if by things new and old in this passage we understand the two Testaments, we deny Abraham to have been learned, who although he knew indeed some deeds of the Old Testament, yet had not read the words. Neither Moses may we compare to a learned householder, for although he composed the Old Testament, yet had he not the words of the New. But what is here said may be understood as meant not of those who had been, but of such as might hereafter be in the Church, who then bring forth things new and old when they speak the preachings of both Testaments, in their words and in their lives.
(ubi sup.) Otherwise; The things old are, that the human race for its sin should suffer in eternal punishment; the things new, that they should be converted and live in the kingdom. First, He brought forward a comparison of the kingdom to a treasure found and a pearl of price; and after that, narrated the punishment of hell in the burning of the wicked, and then concluded with Therefore every Scribe, &c. as if He had said, He is a learned preacher in the Church who knows to bring forth things new concerning the sweetness of the kingdom, and to speak things old concerning the terror of punishment; that at least punishment may deter those whom rewards do not excite.
Hence it is also added: Have you understood all these things? They say to him: Yes, Lord.
(non occ.) When the multitude had departed, the Lord spoke to His disciples in parables, by which they were instructed only so far as they understood them; wherefore He asks them, Have ye understood all these things? They say unto him, Yea, Lord.
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Summary
Matthew 13:51 marks a pivotal moment at the conclusion of Jesus' extensive discourse on the Kingdom of Heaven, where He directly queries His disciples regarding their comprehension of the parables He has just taught. Their immediate and confident affirmation, "Yea, Lord," signifies not only their intellectual grasp but also their spiritual receptivity to the profound truths concerning the nature and manifestation of God's reign, setting the stage for their future ministry.
Context
Literary Context
Matthew 13 is a foundational chapter, often termed the "Parable Discourse," where Jesus systematically unveils the "mysteries of the kingdom of heaven" (Matthew 13:11). Prior to this verse, Jesus has delivered seven distinct parables: the Parable of the Sower, the Parable of the Weeds, the Parable of the Mustard Seed, the Parable of the Leaven, the Parable of the Hidden Treasure, the Parable of the Pearl of Great Price, and the Parable of the Net. Crucially, Jesus provided private explanations of some parables, like the Parable of the Sower and the Parable of the Weeds, to His disciples. This direct question in Matthew 13:51 serves as a critical assessment of their learning before He introduces the final parable of the "householder" in Matthew 13:52.
Historical & Cultural Context
In first-century Judaism, parables (Hebrew: mashal) were a common and effective teaching method, often used by rabbis to convey complex spiritual truths in relatable, memorable ways. They could both reveal truth to the receptive and conceal it from the unreceptive, as Jesus Himself explains in Matthew 13:10-17. Jesus' use of parables aligns with this tradition, but His authority and the content of His teaching—the Kingdom of Heaven—were revolutionary. The disciples, as students (talmidim), were expected to not only hear but deeply internalize their master's teachings. Their affirmative response, "Yea, Lord," reflects their understanding of their role as pupils who have grasped the essence of their teacher's instruction, a crucial step before they would become teachers themselves.
Key Themes
This verse powerfully underscores several key themes within Matthew's Gospel and the broader biblical narrative. Firstly, it highlights the theme of Understanding Divine Truth, emphasizing that spiritual revelation requires not just hearing but also profound comprehension and spiritual discernment, a privilege granted to those with open hearts, unlike the crowds who remained in spiritual darkness (Matthew 13:13-15). Secondly, it speaks to Discipleship and Privilege, as the disciples' unique access to private explanations and their subsequent understanding set them apart, marking them as recipients of divine favor and insight into the "mysteries of the kingdom" (Matthew 13:11). Finally, their comprehension serves as a foundational step for their Readiness for Ministry, equipping them to become scribes "trained for the kingdom of heaven" (Matthew 13:52), prepared to proclaim and teach the truths they have now grasped.
Exposition and Analysis
Key Word Analysis
From syn (together) and hiēmi (to send), literally "to put together." This word signifies a deep mental comprehension, to grasp the meaning by connecting various parts, to perceive fully, or to be wise. It implies more than just hearing; it suggests an active process of processing and internalizing the information, leading to true insight and discernment. Jesus' question is not merely about rote memorization but about genuine spiritual insight.
A primary verb meaning to "lay forth" or relate in words, typically in a systematic or set discourse. This term implies a deliberate and authoritative utterance, distinguishing it from casual speech. Here, Jesus' "saith" is a direct, intentional inquiry, signaling the culmination of His teaching and a moment of assessment for His disciples.
A primary particle of strong affirmation, meaning "yes," "even so," "surely," or "verily." The disciples' response is not hesitant but a firm, unequivocal declaration of their understanding. This strong affirmation underscores their confidence and conviction in having grasped the profound truths Jesus had just revealed about the Kingdom.
Verse Breakdown
"Jesus saith unto them, "Have ye understood all these things?""
This clause reveals Jesus' pedagogical approach. Having delivered a series of complex parables and provided private interpretations, He now directly assesses His disciples' comprehension. The question is not rhetorical in the sense of expecting no answer, but rather a genuine inquiry into their spiritual grasp of the Kingdom's mysteries. The phrase "all these things" refers collectively to the entire discourse on the Kingdom of Heaven, including the parables and their explanations.
"They say unto him, Yea, Lord."
The disciples' response is immediate and affirmative. Their "Yea" (Greek naí) is a strong, confident affirmation, indicating a clear and decisive understanding. Addressing Jesus as "Lord" (kýrios) signifies their recognition of His authority as their teacher and master, and perhaps a deeper acknowledgment of His divine identity, affirming their submission to His teaching and their role as His devoted followers.
Literary Devices
The verse primarily employs Dialogue, showcasing a direct exchange between Jesus and His disciples, which is a common feature in the Gospels for conveying teaching and character interaction. Jesus' question itself is an Interrogation, serving as a pedagogical tool to gauge comprehension and reinforce the importance of the preceding lessons. The disciples' response is a clear Affirmation, signaling their successful reception of the teaching. This interaction also functions as a moment of Didacticism, as it highlights the process of spiritual learning and understanding, emphasizing that divine truth is meant to be grasped and internalized by those who are receptive. The concise nature of the exchange underscores its significance as a decisive turning point in the disciples' spiritual education.
Theological and Thematic Connections
This brief exchange between Jesus and His disciples encapsulates a profound theological truth: the accessibility of divine revelation is contingent upon spiritual receptivity and the illuminating work of God. While Jesus taught in parables to both reveal and conceal, His disciples were granted the unique privilege of deeper understanding, signifying a divine election and enablement. Their "Yea, Lord" is a testament to the Holy Spirit's work in opening their minds to spiritual truths, demonstrating that true comprehension of God's Kingdom is a gift, not merely an intellectual exercise. This understanding is crucial for their future commission, as those who truly grasp the mysteries of the Kingdom are then equipped to proclaim them.
Reflection and Application
Matthew 13:51 serves as a powerful mirror for contemporary believers, prompting us to honestly assess the depth of our engagement with God's Word. It is not enough to merely hear or read the Scriptures; Jesus' question challenges us to move beyond superficial acquaintance to profound comprehension. Do we truly "understand all these things"—the parables, the teachings, the overarching narrative of God's Kingdom? This requires a posture of humility, a reliance on the Holy Spirit for illumination, and a willingness to wrestle with difficult truths. Our affirmation, like the disciples', should stem from a genuine internal grasp of spiritual realities, leading to transformation and equipping us for faithful living and effective witness. Just as the disciples were prepared for their future roles, our understanding of God's truth empowers us to live out our calling and share the Gospel with clarity and conviction.
Questions for Reflection
FAQ
Why was it important for Jesus to ask if His disciples understood "all these things"?
Jesus' question was crucial for several reasons. Firstly, it served as a pedagogical assessment, ensuring that His disciples, who were to be the future heralds of the Kingdom, had genuinely grasped the profound truths He had been teaching. Unlike the crowds, who heard parables without explanation, the disciples had been given the privilege of private interpretation (e.g., Matthew 13:18-23). Their understanding indicated their readiness for further instruction and their eventual commission. Secondly, it emphasized the importance of comprehension over mere hearing, a theme Jesus highlights throughout His teaching on the Kingdom (Matthew 13:13). Their affirmative response validated Jesus' teaching method and their receptivity to divine revelation.
What does the disciples' confident "Yea, Lord" signify?
The disciples' "Yea, Lord" (Greek: naí, kýrie) is a strong and confident affirmation. It signifies several things: their genuine intellectual and spiritual comprehension of the parables and their meanings concerning the Kingdom of Heaven; their humility and submission to Jesus as their Master and Teacher; and their readiness to receive further instruction and be equipped for ministry. It suggests that they had not only listened to the words but had internalized the profound implications for God's redemptive plan. This confident response sets them apart from those who heard but did not understand, underscoring their privileged position as recipients of the "mysteries of the kingdom" (Matthew 13:11).
Christ-Centered Fulfillment
Matthew 13:51, though a simple exchange, points profoundly to Christ as the ultimate source and embodiment of all understanding concerning the Kingdom of God. The disciples' ability to comprehend "all these things" was not merely a testament to their own intellect but a direct result of Jesus' presence, teaching, and the spiritual illumination He provided. He is the one in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). The parables, though veiled to some, were made clear to His chosen ones because He Himself is the key to unlocking divine truth. He is the "Way, the Truth, and the Life" (John 14:6), and it is through His revelation that humanity can truly grasp the nature of God's reign. Just as He "opened their minds to understand the Scriptures" after His resurrection (Luke 24:45), so too did His teaching during His earthly ministry prepare them to receive the full revelation of His person and work. Their "Yea, Lord" is a proto-confession of faith in the one who alone could make the mysteries of God intelligible.