In Matthew 13, Jesus tells a series of parables that He calls “the secrets of the kingdom of heaven.” Through these 7 stories, Jesus reveals how God’s kingdom is at work in the world right now.

The kingdom of heaven is God’s rule and authority breaking into ordinary human life. These parables show how that kingdom has been unfolding since Jesus’ first coming and how it will continue to grow—often quietly, patiently, and unexpectedly—until He returns.

The first four parables in Matthew 13 were spoken publicly by the Sea of Galilee. A large crowd gathered, so Jesus taught from a boat just offshore. These parables were meant for everyone to hear.

But the parable of the treasure hidden in the field begins a second group of teachings. Though given on the same day, these parables were spoken privately, after Jesus and His disciples went back into the house. Matthew tells us they were addressed to the disciples alone—and that detail matters. 4 parables to the public seekers and 3 to his disciples starting with this one; the parable of the hidden treasure, the parable of the pearl of great price, and the parable of the dragnet. 

Together, all seven parables reveal the work of the kingdom, but this shift from public teaching to private instruction reminds us that deeper understanding comes through closeness and commitment to Jesus.

It could be a picture of Israel¹ – Chosen and then buried until the second coming (dispensationalism) – As I see the correlation, I am not sure I see the theology of Jesus actually being the one to intentionally “cover” or bury Israel. Also, the context of the other parables doesn’t seem to match up with this interpretation exactly, it seems like a reach.

Some have recognized the correlation to the 7 churches John writes about in revelation and believe that this story is a precursor to his letter to them years later.²

• Ephesus (Revelation 2:1–7): known for having laboured hard and not fainted, and separating themselves from the wicked; admonished for having forsaken its first love (2:4)
• Smyrna (Revelation 2:8–11): admired for its tribulation and poverty; but for which it is foretold that it will suffer persecution (2:10)
• Pergamon (Revelation 2:12–17): located in a city where ‘Satan’s seat’ is; needs to repent of allowing false teachers. Admonished for eating “food sacrificed to idols” and “sexual immorality”. (2:16)
• Thyatira (Revelation 2:18–29): known for its charity, whose “latter works are greater than the former”; admonished for tolerating the teachings of a false prophetess.
• Sardis (Revelation 3:1–6): admonished for being spiritually dead even though it had a false public reputation of “being alive”. Cautioned to fortify itself and return to God through repentance (3:2–3)
• Philadelphia (called Alaşehir since 1390; Revelation 3:7–13): known as steadfast in faith, keeping God’s word and enduring patiently (3:10)
• Laodicea on the Lycus, near Denizli (see Laodicean Church) (Revelation 3:14–22): called lukewarm and insipid; described as fiscally wealthy but spiritually poor. (3:16)
  

Can you identify which one of these churches lines up with this parable? It is Sardis. Most “Christians” are soiled (dead), but there is a faithful remnant that is alive. 500 years before John’s “revelation of Jesus” letter was written, Sardis was one of the most powerful and richest cities in the region. But it weakened through moral failures and was conquered by both the Persian and Grecian empires because it “fell asleep.” When the invaders were climbing the hill to attack the city they uncovered the red soil. It was said that someone rain into the palace and yelled “RED” and the rulers took no heed thinking they were impenetrable falling back asleep and were overcome by the morning. That is where the soliloquy “CODE RED” emerged from.³

Let’s consider the text a bit more in depth.

KINGDOM OF HEAVEN – The “Kingdom of God” and its equivalent form “Kingdom of Heaven” in the Gospel of Matthew is one of the key elements of the teachings of Jesus in the New Testament. The Gospel of Mark indicates that the gospel is the good news about the Kingdom of God. The term pertains to the kingship of Christ over all creation.⁴ 

TREASURE – This to represent the free gift of the gospel. Some struggle here with finding something in a filed. We want to think in modern Western terms. Who owns a found treasure? The government? If you keep it is it stealing? I will remind you that we need to first understand the way the intended audience would have understood this within their culture before you apply it to your world. In the ancient world fields were gleaned by the destitute allowed to “work” the remains of the field. Remember Ruth? Ruth is allowed to glean in the fields as part of the Mosaic Law, which mandated that farmers leave some of their harvest for the poor and sojourners (Leviticus 19:9-10, Deuteronomy 24:19). Many people buried their “wealth” in Bible times as they did not trust it from thieves in their residence when they were away or would leave it as an investment for later. Much of this treasure became lost. The parables reference this and the idea of lost things in other places of scripture such as the prodigal son. Common law dictated that if you found treasure like this you could keep it.⁵ In other words, don’t get hung up in the story with the morality of keeping hidden treasure, give Jesus the benefit of the doubt that there were no questionable ethics going on within the narrative.

The treasure is Jesus and free gift that He has brought from heaven to earth to us, it was intended to remain hidden but to be brought to the lite and shared for the betterment of others. This is a picture of the sort of kingdom prosperity God offers, not established from a worldly perspective or gain, but as an experience to truly experience what is worth from a kingdom perspective.

BUY THE FIELD – This is a harder one. Some have deduced the idea of earthly wealth prosperity thinking here. They use this as an angle to buy and control the world or nations. I don’t think the text suggest that, in fact quite the opposite. That notion seems to actually be very counter to the thrust of the narrative. This act illustrates the joy and dedication required to embrace spiritual wealth over worldly possessions. The parable emphasizes that the Kingdom of Heaven is worth everything, and believers are called to prioritize it above all else. The pursuit of righteousness is costly in some regard and requires strategic stewardship.

JOY – The biblical definition of joy says that joy is a feeling of good pleasure and happiness that is dependent on who Jesus is rather than on who we are or what is happening around us. Joy comes from the Holy Spirit, abiding in God’s presence and from hope in His word.

Biblical joy can be a confusing thing, especially since it’s something that doesn’t come just in the best of times. Because it is dependent on who Jesus is and God’s presence in us as the Holy Spirit, biblical joy is accessible to us even in the worst of times, and it can never be taken away from us. In Jesus’ upside-down kingdom sometimes joy even comes in tribulation.

“So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy from you.” —John 16:22 ESV

The Bible is full of stories of real people’s brokenness and hardships, yet somehow it is also filled with songs of praise to God and stories of incredible hope and joy. A central theme to the kingdom of God is that Jesus came that we might have Joy in abundance.

Today, we can find true, lasting joy in God’s word and by asking the Holy Spirit for help. Because of this, biblical joy is accessible to us even in the worst of times and is found in having a relationship with our Savior, Jesus Christ – THE TREASURE OF LIFE. I pray that you find this treasure, live it out as part of the devoted remnant and bear the fruit of this gift with others in your life.

Feel free to download and use this discussion guide for you small group.

1. https://www.raystedman.org/new-testament/matthew/the-case-of-the-buried-treasure ↩︎
2. Hemer, Colin J. The Letters to the Seven Churches of Asia in Their Local Setting (JSOT Press, 1989), p. 283 ↩︎
3. Briant, Pierre (January 2002). From Cyrus to Alexander: A History of the Persian Empire. Eisenbrauns. p. 36. ISBN 9781575061207. ↩︎
4. France, R. T. (2005). “Kingdom of God”. In Vanhoozer, Kevin J.; Bartholomew, Craig G.; Treier, Daniel J.; Wright, Nicholas Thomas (eds.). Dictionary for Theological Interpretation of the Bible. Grand Rapids: Baker Book House. pp. 420–422. ISBN 978-0-8010-2694-2. ↩︎
5. Oras, Ester (2012), “Importance of terms: What is a wealth deposit?”, Papers from the Institute of Archaeology, 22: 61–82, doi:10.5334/pia.403
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