But even this was not all. The disciples had now knowledge concerning the mysteries of the Kingdom. But that Kingdom was not matter of the understanding only, but of personal apprehension. This implied discovery of its value, personal acquisition of it, and surrender of all to its possession. And this mystery of the Kingdom was next conveyed to the disciples in those Parables specially addressed to, and suited only for, them.
Kindred, or rather closely connected, as are the two Parables of the Treasure hid in the Field and of the Pearl of Great Price - now spoken to the disciples - their differences are sufficiently marked. In the first, one who must probably be regarded as intending to buy a, if not this, field, discovers a treasure hidden there, and in his joy parts with all else to become owner [2872] of the field and of the hidden treasure which he had so unexpectedly found. Some difficulty has been expressed in regard to the morality of such a transaction. In reply it may be observed, that it was, at least, in entire accordance with Jewish law. [2873] [2874] If a man had found a treasure in loose coins among the corn, it would certainly be his, if he bought the corn. If he had found it on the ground, or in the soil, it would equally certainly belong to him, if he could claim ownership of the soil, and even if the field were not his own, unless others could prove their right to it. The law went so far as to adjudge to the purchaser of fruits anything found among these fruits. This will suffice to vindicate a question of detail, which, in any case, should not be too closely pressed in a parabolic history.
But to resume our analysis. In the second Parable we have a wise merchantman who travels in search of pearls, and when he finds one which in value exceeds all else, he returns and sells all that he has, in order to buy this unique gem. The supreme value of the Kingdom, the consequent desire to appropriate it, and the necessity of parting with all else for this purpose, are the points common to this and the previous Parable. But in the one case, it is marked that this treasure is hid from common view in the field, and the finder makes unexpected discovery of it, which fills him with joy. In the other case, the merchantman is, indeed, in search of pearls, but he has the wisdom to discover the transcendent value of this one gem, and the yet greater wisdom to give up all further search and to acquire it at the surrender of everything else. Thus, two different aspects of the Kingdom, and two different conditions on the part of those who, for its sake, equally part with all, are here set before the disciples.
Nor was the closing Parable of the Draw-net less needful Assuredly it became, and would more and more become, them to know, that mere discipleship - mere inclusion in the Gospel-net - was not sufficient. That net let down into the sea of this world would include much which, when the net was at last drawn to shore, would prove worthless or even hurtful. To be a disciple, then, was not enough. Even here there would be separation. Not only the tares, which the Enemy had designedly sown into the midst of the wheat, but even much that the Gospel-net, cast into the sea, had inclosed, would, when brought to land, prove fit only to be cast away, into the oven of the fire where there is the wailing and the gnashing of teeth.'
So ended that spring-day of first teaching in Parables, to the people by the Lake, and in the house at Capernaum to the disciples. Dim, shadowy outlines, growing larger and more faint in their tracings to the people; shadowy outlines, growing brighter and clearer to all who were disciples. Most wondrous instruction to all, and in all aspects of it; which even negative critics admit to have really formed part of Christ's own original teaching. But if this be the case, we have two questions of decisive character to ask. Undoubtedly, these Parables were un-Jewish. This appears, not only from a comparison with the Jewish views of the Kingdom, but from the fact that their meaning was unintelligible to the hearers of Jesus, and from this, that, rich as Jewish teaching is in Parables, none in the least parallel to them can be adduced. [2875] Our first question, therefore, is: Whence this un-Jewish and anti-Jewish teaching concerning the Kingdom on the part of Jesus of Nazareth?