Another Perspective on Parables

Part 3, Hidden Treasure

Part 3 Preview: The account hiding behind this humble sounding title really makes crystal clear the purpose for seven of the parables of Yeshua (Jesus). I seriously doubt that you have considered anything like this before. Are the so-called Parables of the Kingdom really just fuzzy notions about the coming Kingdom or could they have to do with the present realities of our time? Back to Part 1?

THE PARABLE OF THE HIDDEN TREASURE

As we move into the fifth of the seven kingdom parables in Matthew 13, there is a break in the setting. We see this plainly in the following passage:

“All these things spoke Jesus unto the multitude in parables; and without a parable spoke He not unto them...Then Jesus SENT the multitudes AWAY, and went into the house: and His DISCIPLES came unto Him” (Matthew 13:34,36).

Nothing happens in Scripture by accident or mere coincidence. Everything has meaning and significance, including even the change of venue in this narrative. The first four parables were spoken with the multitudes present; the final three were given only in the presence of the disciples. There is a reason for this occurrence.

In the first four parables, it would be accurate to say that Christ paints a fairly dismal picture of things, including the fact that most of the seed sown will not be productive due to many problems, that the enemy will sow his own bad or false seed right among the good seed, that the work which He started will be invaded and taken over by evil forces and become a monstrosity (great false Christianity) upon the earth, and finally that the great false system will seek to corrupt that which is good, and like yeast at work will successfully leaven the whole world. All, of course, absolutely, brutally true, but not exactly the most encouraging of words, to say the least.

So, Yahshua [actually Yeshua] sends the multitude away, and gathers privately with His disciples. Take note that, of the seven parables we are discussing in Matthew 13, exactly four of them are spoken while the multitude or, shall we say, the world, is present; but that the final three are given only to the true believers. This is interesting in that, like many specific numbers in the Bible, four has a special significance to it. It is the number of the world (four comers of the earth, four points of the compass four seasons of the year, four phases of the moon, four divisions of the day, four great elements of the earth, etc.). Thus, it is fitting that the Messiah should have drawn a line after the fourth parable, and sent the crowds away. Three, on the other hand, is a number associated much more with divine perfection (as contrasted with seven or spiritual perfection). And so, Yahshua turned to His disciples and, quite appropriately for Him, told them two very special parables that are quite different from the first four stories in that they are most positive and encouraging.

In addition to this information we have seen, in both the parable of the mustard seed and the parable of leaven, a completely different approach, explanation, and meaning than is commonly assumed or accepted. We shall also find this to be true with respect to the fifth and sixth kingdom stories as well. The parable of the hidden treasure is perhaps almost too familiar, because the typical understanding is simply taken for granted by most readers of the Scriptures. Virtually without even thinking, many people could easily give you their interpretation of the analogy that is drawn by Yahshua. The meaning just seems to be so obvious. Or is it? Here is the short story itself from the Matthew 13 account:

“Again, the kingdom of heaven is like unto a TREASURE hid in a field; the which when a MAN has FOUND he HIDES and for joy thereof goes and SELLS ALL that he has, and BUYS that FIELD” (Matthew 13:44).

There you have the parable of the hidden treasure—all one verse of it! But, like the hidden treasure itself, there is much truth concealed in this ever so short story, the explanation of which is offered in this study will differ from that which is commonly accepted.

The meaning seems to be simple, straightforward, and obvious—the kingdom of heaven is the treasure that is hidden, the man in the parable is someone called by God who, when coming to the realization of what he has found, is quick to give up all that he has to acquire it. End of story! Well, not quite!

First of all, none of the parables that we have covered so far in this group can be so easily and simply explained, and not a single one of them has yet actually dealt with the future kingdom to be established by the Messiah at His Second Coming, but rather about people, events, and things pertaining to the so-called church era.

Secondly, we are compelled to carefully identify the key aspects of this parable, not merely assume that we know. Even though this story is only one verse in length, there are several terms we must define. Agreed, the treasure could well be equated with the kingdom. Given no other facts, one could assume this to be true, and there would be no immediate signal that a possible mistake in discernment may have been made. We must, however, reserve judgment on the identity of the treasure until we gather more information.

The treasure is located in a field. If we can determine the correct symbolism of this particular word, it will go a long way in helping us arrive at the right conclusion regarding this story. I have chosen the field, as opposed to certain of the other key words, because we already have a divine precedent set with regard to this element, and from the very context of the chapter itself, for we find a field contained in two of the previous parables of Matthew 13. And, thoughtfully enough, one of them has a detailed explanation. In both instances, the meaning of the word field is the same. Note the following passage concerning the parable of the tares:

“He answered and said unto them, He that sows the good seed is the Son of man; the FIELD is the WORLD” (Matthew 13:37).

The field is the world. How interesting! This interpretation is certainly helpful, especially because of what can be ruled out. In the generally accepted teaching on this parable, the field is never equated with the world. Why? Simply because most people assume that the treasure must be either the kingdom or the gospel, and it only stands to reason therefore that neither of these would be hidden in a field that represented the world. After all, the kingdom or the gospel hidden in the world?—nonsense! And this logic is absolutely sound, if, of course, the original assumption is correct—which, as we shall soon see, it most assuredly IS NOT!

So, according to Christ’s own statement, the field is equated with the world in the parable of the tares. We also, however, have a field in the parable of the mustard seed, and, as we have already concluded, it too is clearly symbolic of the world as well. Therefore, we should be on safe and solid ground with this same interpretation applying to the parable of the hidden treasure.

If the field pictures the world, then the treasure involved in this story is not the kingdom itself. And just with these two facts in view, it is already plain that the common understanding of this parable cannot be right. Is it possible that we can establish from the context of Matthew 13 itself the correct identity of at least one other aspect of this allegory? The answer is yes, we can, and this is most important, because if the interpretation is derived from the words of the Messiah within the very discourse under investigation, this will offer us a far stronger basis for determining the proper understanding of this parable.

One of the key players in Matthew 13:44 is the man who actually finds the hidden treasure. If we can know his identity, we should be able to rightly discern the remaining factors. The traditional assumption is that the man involved represents the typical believer, one who has been called, and to whom the truth has been revealed. Let us now see if this is a correct interpretation. Is there a man who plays a part in any of the first four stories? Absolutely. In the parable of the tares, we read:

“The kingdom of heaven is likened unto a MAN who sowed good seed in his field” (Matthew 13:24).

A little later in the narrative, the disciples approached Yahshua and asked Him to declare unto them the meaning of the comparison. Note His response:

“He answered and said unto them, He that sowed the good seed [the man of verse 24] is the SON OF MAN” (Matthew 13:37).

In other words, the man in the parable of the tares is clearly established to be the MESSIAH Himself! In fact, even if we go back to the first parable, the ultimate sower is again Yahshua as well.

The field in which the treasure is hidden is the world, and the man who finds it is the Messiah, who then gives all to purchase the field, but we still need to identify the treasure. We have a strong clue in that it is Christ Himself who finds it. In addition, we have to give attention to two facts—that the treasure is hidden when it is found, and that once the treasure is found by the man, he then turns around and hides it again. And we have a final clue that is also very telling, because the man (Messiah) gives up everything to purchase the treasure. Let’s think about this information for a moment, because it would appear that our answer is near at hand.

With respect to the hidden aspect of the treasure, would it be correct to say that the kingdom of heaven or the gospel or even Christ Himself are hidden, or rather are not these the very things that are revealed? Of course, they are! The Messiah came to reveal, not conceal. Indeed, when He was arrested, Caiaphas the high priest interrogated Him with regard to both His disciples and His doctrine, to which He declared:

“ spoke OPENLY to the world; I ever taught in the synagogue, and in the temple, where the Jews always resort; and in SECRET I SAID NOTHING ’(John 18:20).

Furthermore, He instructed His followers to do likewise:

“Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak you in LIGHT: and what you hear in the ear, that PREACH you upon the HOUSETOPS” (Matthew 10:26-27).

Next, what possible treasure would be so valuable that Yahshua Himself would give all in order to purchase it? Even if we did not have other reasons to rule out the treasure being either the gospel or the kingdom, we could do so based solely on the fact that it is purchased for a price. This cannot fit the kingdom or the gospel, since, according to the Bible, these are given freely to man. They are decidedly NOT FOR SALE! What mere human being could possibly afford either of these? Although men have made merchandise of the faith, the Scriptures teach, “Freely have you received, freely give.”

On the other hand, does the Bible teach that there is something or someone considered by God to be a treasure? After all, He is rich beyond all measure. Still, the answer is an emphatic yes, for we read in Exodus 19 these wonderful words:

“And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shall you say to the house of JACOB, and tell the children of ISRAEL: You have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself. Now therefore, if you will obey My voice indeed, and keep My covenant, then you shall be a peculiar TREASURE UNTO ME above all people: for all the EARTH is Mine” (Exodus 19:3-6).

Yes, Israel is the treasure of the Almighty! In 135th Psalm, we read the same thing:

“Praise YHWH [the “Lord”]; for the Lord is good: sing praises unto His name; for it is pleasant. For the Lord has chosen Jacob unto Himself, and ISRAEL for HIS PECULIAR TREASURE” (Psalm 135:3-4).

In fact, Israel is the only physical people or nation that is called God’s treasure in all the Scriptures! Therefore, allowing the Bible to explain its own terms, we can be certain of the treasure in the Matthew 13 parable. Since we already know that the field in which the treasure was hid is the world, Deuteronomy 32:8-9 should take on even greater dimensions, for we read:

“When the Most High divided to nations their inheritance (in the earth), when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel. For the LORD’S PORTION IS HIS PEOPLE; JACOB in the lot of HIS INHERITANCE” (Deuteronomy 32:8-9).

That being established, in what way then are we to understand that this treasure was hidden? Was Israel hidden? Well, yes, in a manner of speaking, it was. We see this early on, even from the very beginning, for we read in Genesis 3 that when Adam and Eve had sinned:

“The eyes of them both were opened, and they knew that they were naked...And they heard the voice of the Lord God walking in the garden in the cool of the day. And Adam and his wife HID themselves from the presence of the Lord God” (Genesis 3:7-8).

And God’s people, so its seems, throughout the millennia of time have either been hidden or have hidden themselves. We observe this in Abraham who was hidden away in Ur of the Chaldees, in Jacob who was hidden during years of servitude to Laban, in Joseph who was hidden in the prisons of Egypt, in Moses who was hidden as a nondescript shepherd for forty years in the Midian desert, and in the children of Israel who were, in effect, hidden in the depths of Egyptian bondage.

After their deliverance from tyranny, God warned His people Israel of what would happen to them if they refused to obey Him, saying:

“And if you will not for all this hearken unto Me, but walk contray unto Me; then...I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will SCATTER you among the heathen” (Leviticus. 26:27,32-33).

After the death of Solomon, the United Monarchy was rent asunder. By 722 BC the northern ten tribes had gone into Assyrian captivity, and most of Israel once again became absorbed in the world, hidden, as it were, among the heathen, just as Yahweh had promised; and by the first century AD. The southern kingdom, having endured first the Babylonian captivity, followed by Persian, Greek, and Roman control, was, in a manner of speaking, still hidden in the world.

Then the Messiah appears on the scene and to whom does He come? We are told in John 1:

“He was in the WORLD, and the world was made by Him, and the world knew Him not. He came unto HIS OWN, and His own received Him not” (John 1:10-11).

Remember also that Christ declared:

“ am not sent but to the lost sheep of the House of ISRAEL” (Matthew 15:24).

But when the man (Messiah) found the hidden treasure (Israel), what transpired?

The passage we just read in John 1 gives, the answer—“His own received Him not.” Indeed, Israel rejected her true Messiah, and the fact that God’s own people could not or would not accept Yahshua resulted in His HIDING the treasure once again!

For a better understanding of what is meant by the hiding of the treasure, the apostle Paul explains it thusly:

“ say the truth...that I have great heaviness and continual sorrow in my heart…for my brethren, my kinsmen according to the flesh—who are Israelites; to whom pertains the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises...For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God...What then? Israel has not obtained that which he seeks for...and David says, Let their table be made a snare, and a trap, and a stumbling block...let their eyes be darkened, that they may not see....I say then, Have they stumbled that they should fall [forever]? God forbid: but rather through their fall salvation is come unto the Gentiles...Boast not [you Gentiles] against the branches [Israel]...You will say then, The branches were BROKEN OFF, [the HIDING of Israel] that I might be grafted in. Well, because of unbelief they were broken off, and you stand by faith. Be not high minded, but fear” (Romans 9: 1-4; 10:3; 11:7, 9-11, 18-20).

Israel’s rejection of the Messiah, their refusal to submit to the righteousness of God, and their insistence upon establishing their own goodness, results in their branches being broken off the tree. This, in effect, constitutes the hiding (or re-hiding, as it were) of the treasure (Israel) by the man (Christ). Within a generation after the time of Messiah, war ravaged the Jewish people, and in 70 AD, the Romans destroyed the temple and sacked Jerusalem. The Jews were dispersed, scattered in the earth.

As we return to our parable, however, we see that it concludes with the words: “and for Joy thereof [he—the man—Messiah] goes and sells ALL that He has, and BUYS that field” (Matthew 13:44). In other words, this story has a most happy ending! Remember that the field is the world, and indeed it is so that the Messiah did buy the world, as it is written:

“For you know the grace of our Lord Jesus Christ [Yeshua Messiah], that, though He was RICH, yet for your sakes He became POOR, [sold all that He had] that you through His poverty might be rich” (2 Corinthians 8:9).

And, to conclude this parable, we return to the words of Paul in Romans I 1, where he states with regard to Israel:

For if the casting away [hiding] of them [Israel] be the reconciling of the world, what shall the RECEIVING of them be, but LIFE FROM THE DEAD? For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches...they also, if they abide not still in unbelief, shall be grafted in...For I would not, brethren, that you should be ignorant of this mystery...that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And so ALL ISRAEL SHALL BE SAVED...0 the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!” (Romans 11:15-16,23, 25-27,33).

THE PARABLE OF THE PEARL OF GREAT PRICE

The sixth parable of Matthew 13 seems so much like the one we just covered that many people simply assume that they mean the same thing. A careful exegesis, however, reveals certain differences that give the parable of the pearl of great price a different interpretation. It too is quite short, and reads as follows:

“Again, the kingdom of heaven is like unto a MERCHANT MAN, SEEKING GOODLY PEARLS: who, when He has found one PEARL of great price, went and sold ALL that He had, and BOUGHT IT” (Matthew 13:45-46).

Again, as in several of the previous cases, this story needs to be viewed from a fresh perspective, because the traditional understanding is suspect. Most preachers, teachers, and readers of the Bible generally interpret the Pearl of great price to be either the kingdom or Christ or salvation, and thus the merchant man is forced to become a symbol for sinful humanity. This all appears to be well and good, and yet there are difficulties with this explanation. Let’s examine the principle aspects of this parable.

Like some of the earlier stories in this chapter, there is a certain man involved. If we allow the symbolism to remain consistent throughout the entire passage, we can conclude from the outset that the merchant man again represents the Messiah.

Next note that the man comes seeking something. Here we run into a complication with respect to the accepted understanding of this parable. The Scriptures do not permit the pearl to be either the Savior or salvation or the kingdom, for the very reason that the man comes seeking the pearl, and the Bible is clear that sinful mankind is not and will not naturally seek—out that which is Godly. Rather the Word plainly teaches that it is God who must call and choose human beings. Yahshua states:

“NO MAN can come to Me, except the Father who has sent Me draw him” (John 6:44).

And again, He told the disciples:

“You have not chosen Me, but I have chosen you” (John 15:16).

This truth is affirmed by Paul as well when he writes:

“What then? Are we [Jews] better than they [Gentiles]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one: there is none that understands, there is NONE that SEEKS AFTER GOD” (Romans 3:9-11).

In the parable, the man is referred to as a merchant, someone whose very profession involves seeking that which is worthy of his purchase. And, as with any good merchant, this man has the purchase price in his possession. Even though the pearl is of great value, he can afford it, but it clearly comes at a high cost, for we are told that he “sold all that he had and bought it.”

If the Messiah fulfils the type of the merchant man in this story, who or what then are the66 goodly pearls” for which He is seeking? By now the answer is obvious, especially when we consider the teaching of Paul, who twice in the letter of I Corinthians makes reference to this object of great price:

“For You [true believers, receivers, and followers of Messiah] are BOUGHT with a PRICE: therefore, glorify God in your body, and in your spirit, which are God’s” (I Corinthians 6:20).

“For he that is called in the Lord, being a servant, is the Lord’s freeman’: likewise also he that is called, being free, is Christ’s servant. YOU are BOUGHT with a PRICE; be you not servants of men” (1 Corinthians 7:22-23).

And, of course, that price was the giving up of everything on the part of Yahshua for you and me. Again, it is Paul who speaks most eloquently to this fact. In his farewell address to the Ephesian elders, he implores them, saying:

“And now, behold, I know that you all, among whom I have gone preaching the kingdom of God, shall see my face no more...Take heed therefore unto yourselves, and to all the flock, over which the Holy Spirit has made you overseers, to feed the CHURCH OF GOD, which He has PURCHASED with His own blood” (Acts 20:25, 8).

Here then is the correct identity of the pearl of great price. It is the true ekklesia—the saints of God! They are the ones whom the Savior came seeking, and who have been purchased, and purchased with the highest possible price, because the Messiah GAVE UP ALL FOR US!

But why choose a pearl as representative of the called out ones? All of us are familiar with the fact that precious stones can be cut or divided. This applies to diamonds, rubies, sapphires, and emeralds. It is also true of valuable metals such as platinum, gold, and silver. When these costly commodities are divided, they do not necessarily lose their value. If you divide a diamond in half, you either have two diamonds or an even more valuable single stone. But this quality is not present in a pearl. If a pearl is cut, it is destroyed, therefore Yahshua selected this precious gem as symbolic of the true assembly of saints, which cannot and must not ever be divided! The pearl therefore stands for the unity of the believers, for we read in Galatians 3:

“Christ there is neither Jew nor Greek, bond nor free, male nor female, for we are all ONE” (Galatians 3:28).

Furthermore, a pearl is unique in the world of precious stones, because it is the only gem that is both a product of a living creature, and that comes about as a result of suffering! In a manner of speaking, a grain of sand intruding into its side injures the oyster. The pearl is the product produced by the injured oyster. We, as saints, are indeed the fruit of our Savior’s suffering. He too was wounded in His side. And, like the pearl, the true believers ultimately receive the most beautiful of coverings, not from the nacre which is exuded by the damaged oyster, but by the blood and the water that flowed from Immanuel’s pierced side.

The pearl is a long time in the making, gradually being formed, even as the Body of Messiah has been slowly, almost methodically being put together over a period of hundreds and hundreds of years. The pearl has the lowliest of beginnings in the mire and filth of the sea. Paul writes of true believers, reminding all of us:

“And you has He quickened, who were dead in trespasses and sins; wherein in time past you walked according to the course of this world, according to the prince of the power of the air, the spirit that now works in the children of disobedience. Among whom also we all had our conduct in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others” (Ephestians 2:1-3).

And the formation of the pearl takes place undetected by human eyes, unseen by the world. And are we not told in Colossians:

“If then you be risen with Christ, seek those things which are above, where Christ sits on the right hand of God. Set your affection on things above, not on things on the earth. For you are dead, and your LIFE IS HID WITH CHRIST IN GOD” (Colossians 3:1-3).

All in all, this parable of the pearl of great price is a perfect analogy of the true ekklesia of God, both individually and as a corporate body throughout the earth. In the end, that which was nothing will be presented unto the Messiah as a beautiful bride without blemish—indeed a rare and precious stone, as it is written:

“Then they that feared the Lord spoke often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His name. And they shall be Mine, says the Lord of hosts, in that day when I make up My JEWELS; and I will spare them, as a man spares his own son that serves him” (Malachi 3:16-17).

[The jewels of Malachi 3 are actually “the sons of Jacob” (v.6). The fiery trials of the Great Tribulation will “encourage” more than just the present true ekklesia to ultimately become wise and shine. -Lon]

THE PARABLE OF THE DRAGNET

The seventh kingdom parable of Matthew 13 is that of a large fishing net that is cast into the sea. Its meaning is perhaps more straightforward than some of the others in this chapter, but there are still aspects that deserve our scrutiny. First the story itself:

“Again, 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. So shall it be at the end of the world—he angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth” (Matthew 13:47-50).

The key elements of this parable are fairly easy to identify, so we need not spend too much and space with lengthy explanations. The setting is on the water and involves the task of fishing. As we all know, several of the original apostles were professional fishermen who plied their trade on the Sea of Galilee, a locale that serves as the setting for a number of events in the Messiah’s life and ministry, including the site of this parable itself.

Early on, when Yahshua was ready to select His first disciples, we read in Mark 1:

“Now as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea: for they were fishers. And Jesus said unto them, Come you after Me, and I will make you become FISHERS OF MEN. And straightway they forsook their nets, and followed Him. And when He had gone a little farther thence, He saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. And straightway He called them: and they left their father Zebedee in the ship with the hired servants, and went after Him” (Mark 1:16-20).

These early disciples may indeed have left their nets and boats to follow Christ, but they never really stopped being fishermen. They just learned how to catch a different kind of fish—the kind spoken of in the parable of the dragnet in Matthew 13.

The net used by fishermen in first-century Galilee was often quite large, up to a mile long, with floats tied around the perimeter, and weights attached to other parts so that the net, when cast out into the water, would drop to the sea bottom. The net in the parable is symbolic of the gospel—the good news of Yahshua as Savior, the promise of salvation, the reality of the kingdom, the fulfillment of the promises, etc.

This particular parable is the only one in the Matthew 13 collection in which the word they is found. In every other case, either a single man or, in one instance, a woman is the key player involved. In the parable of the dragnet, there are multiple fishermen. This is true because here, more than in the previous stories, the on-going work of the disciples receives the major emphasis.

It is also interesting that the laborers remain in the background of the story. In fact, the word fishermen is not even to be found in the text—only the anonymous pronoun they. This is appropriate, and indicative of the way things are supposed to operate in the Body of Messiah. Of course, in actual practice among many believers, sadly this is often not the case. True servants of God should, for the most part, be functioning in a way that does not attract undue attention to themselves, but men, especially those who fancy themselves to be in authority or an authority, love to receive recognition, and, conveniently, many, many people just love to give it as well. This condition is reminiscent of Paul’s complaint in 1 Corinthians 3, where he says:

“And 1, brethren, could not write to you as unto spiritual, but as unto carnal, even as babes in Christ...whereas there is among you envying, and strife, and divisions...For while one says, I am of Paul; and another, I am of Apollos; are you not carnal? Who then is Paul, and who is Apollos, but ministers [servants] by whom you believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then NEITHER is he that plants ANYTHING, neither he that waters; but God that gives the increase” (I Corinthians 3:1, 4-7).

The fishermen in the parable are hidden from sight. They are inconspicuous. They do not hog the stage, or luxuriate in the limelight. They are not worshiped, nor would they tolerate adoration from others. Rather, they toil away humbly doing their work. Would that all the fishermen in the Body of Messiah followed this kind of right example.

The sea, as in many instances in the Bible, represents the nations and peoples of the world. In the sea are fish of every kind—clean and unclean alike. While the objective of the fishermen is to catch good fish, not bad, the process involved requires that the net be cast indiscriminately into the sea, resulting in both good and bad fish becoming caught. Skilled fishermen have to be able to discern the difference in the various fish once they pull in their nets.

A good fisher of men would do well to pattern himself after someone like the apostle Paul, who clearly understood the dual nature of his work. He had to both cast the net into the waters without regard to what would be caught, while at the same time focusing on his main goal—the retrieval of good fish. Here are a couple of passages from Paul’s letters that illustrate both tasks:

“ am made all things to ALL MEN, that I might be all means save some” (I Corinthians 9:22).

“Therefore, endure all things for the ELECT’S SAKE, that they may also obtain the salvation which is in Christ Jesus” (2 Timothy 2:10).

Indeed, until the net is full and drawn in, the contents are not discernable to the fishermen involved. At first, therefore, the good fish or the true elect are hidden from God’s servants who cast the nets. As they continue to labor in the gospel, however, the good fish become evident.

Those who labor as fishermen in the parable are not judged according to the number of good and bad fish that were caught. Their job is simply to cast the net and draw it in. They are not held responsible because bad fish are found among the good. They do, however, bear a responsibility in this regard once the net is ashore. They must be skilled in identifying the good from the bad. As we read in Hebrews 5:

“For when for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God...For every one that uses milk is UNSKILLFUL in the word of righteousness: for he is a babe. But strong meat belong to them that are of full age, even those who by reason of USE have their SENSES EXERCISED TO DISCERN BOTH GOOD AND EVIL” (Hebrews 5:12-14).

The Scriptures make it incumbent upon all believers to grow up, to mature, to become perfected, and to be skilled in the Word of righteousness. God does not expect or require this of those who are new in the faith, but He definitely does of those who have had ample opportunity for spiritual growth and development. So many of us simply do not take our calling as though it were a VOCATION—but rather an avocation or maybe even a vacation! This is precisely the problem that is being addressed in Hebrews 5. By God’s standards for His children, these brethren should have already been capable of taking on the responsibilities of mature believers, but they were unable to do so—why? What was the reason? Verse 14 states:

“But strong meat belongs to them that are of full age, even those who by REASON OF USE have their senses exercised to discern both good and evil” (Hebrews 5:14).

What you don’t use, you lose! These members of the Body were stymied in their growth, because they were not using the things of the Spirit. They had come to prefer that soft diet of baby food! They would rather spend their day sucking on the bottle than taking steps forward, failing down, getting up, and going at it again! Therefore their spiritual senses were not developed to properly discern both good and evil.

With regard to the parable at hand, the fishermen had to distinguish between the good and bad fish, but how? Let’s see if we cannot draw out the answer from reading the account in Leviticus 11, where Yahweh gives commands and instructions concerning clean and unclean things that come from the sea:

“This shall you eat of all that are in the waters: whatsoever has FINS and SCALES in the waters, in the seas, and in the rivers, them shall you eat” (Leviticus 11:9-1).

This is the single passage of Hebrew Scripture upon which the first-century Jewish fishermen based their determination of good and bad fish. The same principle applies with respect to the spiritual fishermen. Two things were required of clean or good marine life: FINS and SCALES. If a sea creature did not possess both of these essential elements, it was deemed unfit for human consumption, and if caught would be separated from the good and summarily dispensed with—precisely the same in the Spirit.

Fins are wing-like paddle-like appendages attached to various parts of the bodies of fishes and other aquatic animals. They are used for three basic necessities—propulsion, steering or guidance, and balance. Scales are the hard bony or dentinal plates that form the outer covering of fish. Their purpose is to offer protection, another shield from the pressure and action of the waters as the fish pass swiftly through them.

The fins are related to the inward power of the Spirit that is able to successfully propel a true believer through the waters of this evil world, allowing that person to steer his life, change directions, hide from danger, avoid pitfalls, and achieve a proper balance in life that is spiritually healthy for himself and for others. Always remember that unless they are dead, fish do not float—they swim, often against the current, and a true saint, a good spiritual fish, will be actively doing the same thing. They will not compromise the pure truth of the Scriptures. They will not merely go along in order to get along in the world around them. They will, in fact, always be swimming against the tide—that is, the fashion and substance of the flesh.

Scales are comparable to the spiritual armor that the Almighty has provided for His children to wear. As long as a clean fish is alive and well, he is never without his scales. They are his protection against the elements that he will encounter in the water. A saint of God should never be without his or her spiritual scales. Paul tells the Romans:

“Let us cast off the works of darkness, and let us put on the ARMOR of light” (Romans 13:12).

And, of course, in Ephesians 6, he carefully lists the various pieces of a believer’s spiritual armor:

“Finally, my brethren, be strong in the Lord, and in the POWER [fins] of His might. Put on the whole ARMOR [scales] of God, that you may be able to stand against the wiles of the devil...having your loins girt about with TRUTH and having on the breastplate of RIGHTEOUSNESS; and your feet shod with the preparation of the GOSPEL OF PEACE; above all, taking the shield of FAITH wherewith you shall be able to quench all the fiery darts of the wicked. And take the helmet of SALVATION, and the sword of the Spirit, which is the WORD OF GOD” (Ephestians 6:10-11,14-17).

There you have the six great pieces of Godly armor or scales, if you will, each one of which is absolutely necessary if we who believe are to withstand the onslaught that we will encounter as we are propelled through the waters of this life and calling.

In the parable of the dragnet, you will note that the good fish are separated from the bad. Paul writes in 2 Corinthians 6 the following appropriate instruction:

“Be you not unequally yoked together with unbelievers—for what fellowship has righteousness with unrighteousness [Gk. Anomia: lawlessness, without Torah], and what communion has light with darkness?...Wherefore COME OUT from among them, and BE YOU SEPARATE, says the Lord, and TOUCH NOT the UNCLEAN THING; and I will receive you, and will be a Father unto you” (2 Corinthians 6:14-18).

The good fish are separated and then gathered into vessels. The gathering speaks to our association with each other and with the Father and Son, for we read:

“Now we beseech you, brethren, by the coming of our Lord Jesus Christ [Yahshua Messiah], and by our GATHERING unto Him” (2 Thessalonians 2:1).

“Let us consider one another to provoke unto love, and to good works: not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, and so much the more, as you see the day approaching” (Hebrews 10:23-25).

Finally, the fish are separated and then gathered, but gathered into what? “Gathered into VESSELS” (Matthew 13:48). A vessel could be defined as simply a container of sorts, but in the Scriptures this term speaks to something greater and more significant. In the New Testament there are two different words translated vessel or vessels.

Matthew 13:4 8 passage contains the Greek word “aggeion”. It is used here and in only one other place—Matthew 25:4, where we read in the parable of the ten virgins:

“But the wise [virgins] took oil in their VESSELS with their lamps” (Matthew 25:4).

In this case the oil, typical of the instruction or Torah of God is housed in an aggeion or vessel so that it will always be present and ready for use in the life and calling of a believer. The base of aggeion is the Greek word “agkale”, denoting the curve, or inner angle, of the arm. It suggests power, strength, and service. For the fish in our parable to be gathered into aggeions implies more than just some kind of holding tank, but rather is a sign of being prepared and armed in the Torah of God.

Although there is not a lot of information available corroborating the perspective offered in this study, the works of A. W. Pink and Dr. Ernest L. Martin [who was a proponent of “lawlessness”!—Lon] were consulted for clarification of some points, and enhanced understanding of certain areas.

CONCLUSION

In ancient times, before the New Testament era, before the days of the prophets and the Davidic kingdom, before the Mosaic period and even the patriarchal age, the pattern was devised and established—a system whereby the elite few could effectively influence, control, and rule over the hapless many.

Prior to the Flood, in the days of Cain and his progeny, the techniques and procedures were craftily developed. Although unpopular to consider in today’s supposedly more sophisticated world, demonic forces directly engaged with certain human beings to produce a scheme that would mesmerize the masses. Within this system was incorporated every conceivable form of wickedness, starting with the Satanic lie in the Garden, and steadily building upon that foundation until a veritable monster had been created.

Central to the long-term success of this evil endeavor was the necessity of convincingly establishing certain demonic entities as seemingly beneficent gods. Such an objective could only be achieved through the calculated risk of direct contact with willing human subjects upon the earth. Cain and specific individuals in his lineage proved to be the ideal participants in this experiment of ultimate iniquity. Over a period of time in the pre-Flood era, powerful evil spirit beings interacted with and eventually empowered the family of Cain, producing the first great pantheon of the gods, and forming the basis for the future labyrinth of deities, demigods, myths, and legends that would come to dominate all known human civilizations.

The impact of this pre-Flood undertaking cannot possibly be overstated. In order to maintain complete control, this ancient religious system required that distinct divisions be created within the human race. The most reprobate were initiated first. These persons would come to comprise the priesthood. The Satanic pyramidal structure was employed, creating a hierarchy of authority. Others were ensconced at various echelons within the order, the vast majority of the population occupying the lower levels of the system.

The ostensible purpose of this monstrosity was to beguile man into believing he could become like the gods. Those who chose to pursue such a path were initiated into what came to be known as the mysteries—an ever growing body of seemingly esoteric knowledge and wisdom that had to be learned by the initiates, thus allowing them to be gradually elevated through the various grades or degrees of mastery.

As this system developed, those who curried favor with the gods were advanced, not only in terms of the acquisition of secret doctrine, but also with regard to positions of power within human civilization itself. Ultimately, every aspect of ancient society came under the control of evil forces. The masses were of value only to the extent that they were able to contribute to the success of the gods and their agenda. To keep the reins tight, the common people were denied access to the mysteries. In addition, they were permitted to rise from their lowly position at the base of the societal pyramid only according to their ability and willingness to prostitute themselves for the evil cause. Soon, the vast bulk of power was in the hands of an elect minority, and the rest of humanity became mere pawns in the game, forced into a constant and desperate struggle for survival.

In one fashion or another, this diabolical behemoth has been perpetuated down through the ages of time unto this very day. Most of the kingdom parables of Matthew 13 refer to this evil aberration, and constitute powerful warnings for God’s servants of what to expect as the truth is preached to a deceived and imprisoned humanity and the righteous resist this wicked system. Clearly, all will not be rosy. In fact, great difficulty, much deception, widespread corruption in the churches, and an apparent lack of overwhelming success, will mark the turbulent period between the two advents of the Messiah.

At the conclusion of His discourse, Yahshua asks the disciples:

“Have you understood these things? They say unto Him, YEA, LORD!” (Matthew 13:51).

I submit to you that precisely the same question remains for we 21st century followers of Messiah, and each of us would do well to seriously contemplate our answer!