珍珠的比喻（寓言）

马太福音 13 章 的预言寓言

第 6 章： 

珍珠的寓言 

“天国又好比买卖人寻找好珠子，遇见一颗重价的珠子，就去变卖他一切所有的，买了这颗珠子”（马太福音 13:45,46）。 首先，让我们简要地讨论一下这个寓言的流行和当前解释。当我们说“流行”时，我们指的是，特别是阿米尼乌斯主要（但并非完全）给出的解释。其含义的一般概念是这样的！基督教被比作一个热切渴望并努力寻求救赎的人。最终，他的努力得到了回报，他找到了基督，那颗重价的珍珠。正如福音书中所呈现的那样，找到他之后，罪人卖掉了他所有的一切：也就是说，他放弃了肉体所珍视的一切，他抛弃了世俗的同伴，他放弃了自己的意志，他将自己的生命献给了上帝；并以此确保了他的救赎。可怕的是，这种解释是当今基督教世界几乎所有地方都给出的解释。这就是绝大多数教派主日学期刊所教授的内容。在过去的二十年里，我研究了几十本主日学教师的辅助材料，其中有对这个寓言的解释。我刚刚给出的是一个通常提出的大纲。 现在，让我们针对这种流行的解释提出三四个对它致命的反对意见。首先，我们被告知这个寓言教导罪人认真勤奋地寻求救赎。但事实是，地球上从来没有一个罪人主动寻求救赎。罪人应该寻求救赎，因为他非常需要它。他应该寻求它，因为上帝命令他这样做：“让恶人离弃自己的道路，让不义的人放弃自己的思想：让他归向主。” “当趁耶和华可寻找的时候寻找他”是他的命令；但是堕落的人类，即自然状态下的罪人，从来不会、也永远不会寻找主或他的救赎。

第一个犯罪的人是怎样的呢？当亚当犯罪时，在第一个可怕的一天的傍晚，人们听到上帝的声音在伊甸园的大街上回荡；他做了什么？他有没有赶到上帝面前，跪倒在祂的脚下，哭喊着求饶？没有，他根本没有寻求上帝；他逃跑了。第一个犯罪的人并没有“寻求”上帝——是上帝在寻求他：“亚当，你在哪里？”事情一直都是这样的。亚伯拉罕是怎样的呢？圣经中没有任何内容表明亚伯拉罕寻求上帝；相反的说法比比皆是。他自己是一个异教徒，他的父母是偶像崇拜者，崇拜其他神——正如约书亚记的最后一章告诉我们的那样——上帝突然出现在那个异教城市里。亚伯拉罕并没有寻求上帝；是上帝在寻求他。整个故事都是如此。救世主来到这里时，他宣称：“人子来，为要寻找、拯救失丧的人”（路加福音 19:10）。

但也许有人会说：“我不能否认自己的经历；我很清楚，有一段时间‘我寻求主’。”我们并不否认；我们要注意的是，在那之前还有事情。是什么促使你“寻求”主？啊，事实是，你寻求他是因为他先寻求你——就像你爱他是因为他先爱你一样真诚。不是羊寻找牧羊人；是牧羊人寻找羊；寻找羊之后，他在羊心中创造了一种对他自己的渴望，然后羊开始寻找他。

因此，用这个比喻来教导说，自然人，一个未皈依的罪人，正在寻求基督，“无价之宝”，就是否定圣经，羞辱上帝的恩典。罗马书 3:11 中有这样的话，也是最后的话：“没有寻求上帝的人。”不，没有一个人。有许多人追求快乐，追求财富，但没有一个人追求“上帝”。他是伟大的寻求者。哦，愿他现在能寻找一些贫穷、有需要的灵魂，向他们表明他们需要他，并在他们心中产生对他的渴望。哦，上帝的灵，寻找你自己的灵魂吧。

其次，我们在这个寓言的流行解释中被告知，在寻找并找到了基督，那颗无价的珍珠之后，罪人卖掉他所有的一切来买下它，但这是不可能的，因为罪人没有什么可卖的！他没有正义，因为以赛亚书 64:6 说我们所有的正义都像“肮脏的衣服”。他没有善良，因为罗马书 3:12 告诉我们“没有行善的，连一个也没有。”他没有信心，因为那是上帝的“礼物”（《以弗所书》2:8）。罪人没有东西可卖。这个比喻的流行观点颠倒了上帝的真理，因为他宣称救赎无需金钱，也无需代价（以赛亚书 55:1）。

第三，说罪人卖掉他所有的一切来买一颗价值连城的珍珠——买基督——真是太可怕了！多么可笑！多么亵渎！如果圣经中有一件事比其他任何事情都更清楚地教导，那就是救赎不能靠人来购买：“他便救了我们，并不是因我们自己所行的义，乃是照他的怜悯”（提多书 3:5）。“神的恩赐，就是永生”（罗马书 6:23'）。如果它是一份“礼物”，就不能出售或交换。

现在让我们给出我们认为对这个比喻的真正解释。“天国又好像买卖人。”这里提到的“人”是基督，正如他贯穿本章一样。第一个比喻中在田里撒好种子的“人”就是基督。第二个比喻开头第 24 节提到的“人”是基督，比喻中的“人”即“商人”是主耶稣。现在，请注意关于这个“人”的五件事。

首先，他渴望这颗好珠子：“天国好比商人寻找好珠子，遇见一颗重价的珠子，就去变卖他一切所有的，买了这颗珠子。”比喻一开始就暗示商人已将他的心放在这颗珠子上。这颗珠子代表他的整个教会，而主耶稣渴望的就是那群人，那教会。这是我们完全无法理解的事情。我们这些可怜、堕落、败坏、有罪的生物身上有什么能唤起他的渴望？

“我们身上有什么

能值得尊重，

或让造物主高兴？父啊

，正是这样！

我们必须永远歌唱，

因为在你眼中看为美。”

这是唯一的原因。

现在让我们来看两三段经文，它们证实了基督对人民的渴望。“王也必羡慕你的美貌”（诗篇 45:11）。真是奇妙，他，王，竟然如此渴慕地上可怜的、有罪的虫子！鉴于此，回想一下他在约翰福音 14 章中所说那些神圣的话语——它们如何揭露了救世主的心声——“你们心里不要忧愁；你们信神，也当信我。在我父的家里有许多住处；若是没有，我就早已告诉你们了。我去原是为你们预备地方去。”这如何表达了他对自己的人民的爱！他们在他眼中一定是多么珍贵！ “我去原是为你们预备地方去。我若去为你们预备了地方，就必再来。”——那个地方虽然很美丽，虽然很完美，但除非那个地方被那些为之预备的人占据，否则它无法满足祂内心的渴望。“我去原是为你们预备地方去。我若去……就必再来接你们到我那里去，我在哪里，叫你们也在那里。”这多么表明了基督内心强烈的渴望，除非祂拥有自己用血买来的子民，否则祂的渴望是不会得到满足的！比较以弗所书 5:25；启示录 3:20！然后这个比喻开始暗示基督对这颗“珍珠”的渴望。

第二件事是，祂认为这颗珍珠“价值连城”。这让许多评论家大为震惊。甚至司布真先生也认为，这种话永远不可能适用于世上可怜的罪人，只有上帝的基督才适合这种话。这真是令人震惊——基督不仅渴望你和我，而且我们在祂眼中应该是“价值连城”的！这只说明了以赛亚书第 55 章告诉我们的内容：“我的意念非同你们的意念……天高过地……我的意念非同你们的意念。”是的，它们是。如果上帝的话语从未告诉我们——我们在祂眼中是“价值连城”的，任何被救赎的罪人会在自己的脑海中形成这样的概念吗？不，我敢肯定我们中没有人会这样；因为上帝的子民在他们自己眼中并不“价值连城”，更不用说在主自己眼中了。想想看，在祂眼中我们是“无价之宝”！《箴言》第 8 章中暗示了这一点，在那里我们被带回到上帝永恒的旨意中，并被允许见证在世界奠基之前父与子之间存在的某种关系：“那时我在祂身边，是与祂同在的，我日日所喜悦。”然后在第 31 节中，我们读到基督的话，这是预言或预期：“我所喜悦的，是与世人同在。”“我所喜悦的”：哦，我在基督里的弟兄姐妹们，我们不仅存在于祂的思想中，不仅在过去的永恒中站在祂的思想面前，而且祂的心也专注于我们；祂的感情倾注于我们。即使在那时，我们也是祂的“喜悦”。“我所喜悦的，是与世人同在。”可能会有人问：“你能理解吗？”我们说，不，亲爱的朋友们，我们不能：我们可怜的小脑袋根本无法达到这样的水平：我们只能在我们无法理解的地方惊叹和崇拜。

第三，我们被告知商人不仅想要这颗珍珠，而且认为它非常有价值，而且他卖掉了他所有的一切——这些话很容易说出来，我担心有时说得还很流利。如果我们的头脑无法达到刚才表达的思想水平，我们当中谁能理解荣耀之主、宇宙的创造者卖掉他所有的一切意味着什么？他​​为了你们而变得富有——比我们任何人都穷；穷得多。他穷得住在马槽里——以便有一天我们可以住在豪宅里。他穷得没有地方安息——以便你和我，作为他所宠爱的人，可以永远安息在他神圣的怀抱里。 “他为你们富足，却成了贫穷，叫你们因他的贫穷，可以成为富足。“

第四，这位商人寻找珍珠。“天国好像商船寻找。”这与前面的比喻形成鲜明对比。在第五个比喻中，宝藏是“找到”的；而珍珠则是“寻找”的。这种区别恰如其分地表达了上帝在地上的选民（犹太人）与上帝在天上的选民（大部分来自外邦人）之间的区别（使徒行传 15:14）。翻到以弗所书 2:17；“并且来传和平的福音给你们远处的人，也给那近处的人。”不是所有的罪人都“远离”他吗？有没有罪人“靠近”他？从某种意义上说，没有。从另一种意义上说，有。从精神上讲，亚当的所有种族都“远离”他，但从时代上讲，犹太人是“近的”，而外邦人是“远离的”；但他们都需要向他们传讲和平的话语。他“向你们远处的人（即外邦人）和近处的人（即犹太人）传讲平安”。因此，在第一个比喻中，宝藏是“找到”的；它不需要“寻找”！当上帝的基督化身为人时，它就已经在那片土地上了：犹太人已经在那里与上帝建立了外在的契约关系——他们手中拿着上帝的话语，他们中间有上帝的圣殿，等等。但在下一个比喻中，当外邦人出现在眼前时，他们不仅必须被“找到”，而且还需要被“寻找”！他们在各方面都离上帝“很远”。哦，圣经的精确性！

现在请注意接下来的地方，商人买了“珍珠”。没有必要对此进行详述，也许可以引用彼得前书 1:18, 19。“……不是凭着能坏的金银等物得赎，脱去你们祖宗所传流虚妄的行为，乃是凭着基督的宝血，如同无瑕疵、无玷污的羔羊之血。”正是在十字架上，他买下了珍珠，他付出的代价就是他自己的宝血。

现在让我们来思考一下“珍珠”本身，并欣赏基督为描绘他的教会而选择的这个形象的准确性、美丽和丰满性。首先，注意它的统一性。“商人寻找好珠子，遇见一颗重价的珠子。”然而，让我们观察一下，这位商人有好几颗珍珠。他在寻找好珠子，当然，如果他寻找它们，他就会找到每一颗。是的，基督有好几颗珍珠。在他救赎的人中，有相当多不同的群体。旧约圣徒就是其中之一，等等。但这里的注意力特别集中在“一颗珍珠”上：指的是上帝当前时代的圣徒的统一性。“在基督里，并不分犹太人、希腊人、自主的、为奴的、或男或女，因为我们都是一”（加拉太书 3:28）。现在，一个重要的事实是，珍珠是唯一一种其统一性不能被破坏的宝石。我可以把一颗钻石切成两半，这样我就能得到两颗钻石。我可以把一块金子分成两半，这样我就能得到两块金子。但是如果我把一颗珍珠切成两半，我就什么都没有了：我毁了它！珍珠象征着当今圣徒的团结。

其次，珍珠是生物的产物，也是唯一的宝石。不仅如此，它还是苦难的结果。在深海深处，住着一种被包裹在贝壳里的小动物；我们称之为牡蛎。有一天，一种外来物质，一粒沙子，闯了进来，刺穿了它的侧面。现在，上帝赋予了这种动物自我保护的能力，就像他赋予他所有其他生物一样，它会排出、渗出一种叫做珍珠层的黏糊糊的物质，覆盖伤口，一遍又一遍地重复这个过程。小动物在它身体侧面的伤口上一层又一层地吐出珍珠层或珍珠母，直到最终形成珍珠。所以珍珠是苦难的产物。多么美妙的形象！多么准确的象征！教会，这个时代的圣徒，是基督灵魂的痛苦的果实。我们可以说，珍珠是对动物所受伤害的回应。换句话说，正是这种令人不快的颗粒最终成为美丽的对象：伤害牡蛎的东西成为了珍贵的宝石。伤害动物的东西，侵入的那粒小沙粒，最终被披上了不属于它自己的美丽，并被它所伤害的动物的美貌所覆盖。圣经的作者和我们灵魂的救世主显然是自然界一切事物的调节者。是的，当他创造牡蛎时，他确保它应该为他的教会提供一个合适的类型和形象。

第三，珍珠是一种缓慢而逐渐形成的物体。它不是一天形成的。在珍珠缓慢而稳步地形成的过程中，有一个漫长的等待过程。教会也是如此。十九个世纪以来，以珍珠为象征和类型的教会一直在上帝的恩典和力量下形成。就像牡蛎用一层又一层美丽的珍珠层覆盖其侧面的伤口和刺穿伤口的地方，不断重复这个过程一样，上帝从地球上的每一代人中召唤了一些人，并将他们添加到他现在为他的儿子建造的教会中。

第四，请注意教会类型的卑微起源。那颗美丽的珍珠最初在大海深处，在泥泞和污秽中，因为那是牡蛎聚集的地方。它们是海洋的清道夫。在海洋深处，在泥泞中，那颗珍贵的宝石正在形成。多么卑微的出身！是的，这是为了提醒我们，让我们因着回忆而谦卑，我们这些因至高无上的恩典而成为基督肢体的人，生来就起源于堕落的污秽、泥潭和毁灭。比较以弗所书 2:11、12。

第五，珍珠在海洋深处形成时，人眼是看不见的。这是一个秘密的形成过程；只有上帝才能见证它的建立。同样，基督现在正在建造的教会，他现在正在形成的身体，是世界所不知道和看不见的。我说的不是有形的教会，我说的是现在正在建造的教会（见以弗所书 2:21；4:16 等），它正在形成，就像牡蛎一样，人眼是看不见的。你的生命与基督一同藏在上帝里面（歌罗西书 3:3）。同样重要的是，正如珍珠不是在地上的矿井中而是在海中发现的一样，这个时代的教会主要由外邦人组成——“水”象征着这样的人，见启示录 17:15。

第六，我们从这个比喻中得知，在上帝的眼中，教会是一个有价值和美丽的事物。这个隐藏在人们眼中的小事物，正在被塑造成一颗珍贵的宝石，它将反射天堂的光芒，成为所有看到它的人眼中美丽和钦佩的对象。翻到帖撒罗尼迦后书 1:10，“这正是主降临，要在他圣徒的身上得荣耀，不但要在自己身上得荣耀，又在一切信的人身上显为希奇的时候。”这是用珍珠的语言说的。首先，主耶稣将“献给自己一个荣耀的教会，毫无玷污、皱纹等类的病，乃是圣洁没有瑕疵的”（以弗所书 5:27）；其次，当他回到地球时，他将带着他完整而美丽的教会，它将成为所有看到它的人钦佩的对象。基督将向惊奇的宇宙展示他荣耀的教会。

第七，看看基督在这里所选择的形象，我们是如何暗示教会尚未享有的荣耀和崇高的未来。那个在海洋深处的小物体，人眼看不见，正在逐渐建立起来，最终在国王的王冠上占有一席之地。这就是无价珍珠的命运：它成为皇室的宝石；为此它才得以制造。所以我们被告知，“当我们的生命基督显现的时候，你们也要与他一同显现在荣耀里”（歌罗西书 3:4）。还有，“要将他极丰富的恩典，就是他向我们所施的恩慈，显明给后来的世代看”（以弗所书 2:7）。啊，我的朋友们，今天，许多上帝的子民可能很贫穷，被世上的显赫人物所鄙视和憎恨，但正如出身卑微、价值连城的珍珠最终必将获得尊严、荣誉和荣耀一样，现在在后的人必将居首。

最后，让我用两个实际应用的词来总结。首先，对于未皈依者。哦，我未得救的朋友，让这个比喻一劳永逸地向你展示，试图用自己的一些行为和行动来购买救赎、试图赢得上帝的认可是完全不可能和不必要的。这个比喻中的珍珠不是罪人必须“买”​​的救世主。“你们得救是本乎恩，也因着信；这并不是出于自己，乃是神所赐的……也不是出于行为，免得有人自夸。”

那么，对于我们这些因上帝的恩典而得救的人来说，该说些什么呢？那就是：珍珠已被基督买下：我们是另一个人买来的财产！你不是你自己的，而是“用重价买来的”（哥林多前书 6:20）。神圣的真理在多大程度上规范着我们的生活？这一事实在多大程度上主宰着我们的日常生活？我们不是我们自己的；我们属于基督！我们意识到了这一点吗？我们是否每天都像意识到了这一点一样生活？我们的生活方式是否体现了这一点？不是我们自己的——是别人的财产！那么我们不应该说，“对我而言，活着就是基督吗？”我们当中有谁能诚实地说出这句话？“对我而言，活着就是基督吗？”我是否只有一个目标、一个愿望、一个野心；我所有的努力都集中在尊崇、服从和赞美基督上？哦，我的朋友们，可怜的传道人无法诚实地说出这句话。靠着上帝的恩典，他可能会说这是他的愿望。但是，哦，他在日常生活中离实现这一愿望还差得有多远。愿上帝帮助祂所有的子民在灵魂深处认识到他们不再属于自己：不再自由，不再有权规划自己的生活，不再有权决定自己想做什么或不想做什么：不再是任何东西——是别人买来的财产。我们对此的回答应该是：“因为对我来说，活着就是基督。”愿神赐予我们这样的恩典，让我们活下去！

google translate from:https://www.sermonindex.net/modules/articles/index.php?view=article&aid=25583

The Prophetic Parables of Matthew 13

Chapter 6:

THE PARABLE OF THE PEARL.

"Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought it" (Matthew 13:45,46).

First of all, let us deal briefly with the popular and current interpretation of this parable. When we say "popular" we mean, particularly, that which has been given out principally (though not exclusively) by Arminians. The general conception of its meaning is this! Christianity is likened unto one who earnestly desired and diligently sought salvation. Ultimately his efforts were rewarded by his finding Christ, the Pearl of great price. Having found Him, as presented in the Gospel, the sinner sold all that he had: that is to say, he forsook all that the flesh held dear, he abandoned his worldly companions, he surrendered his will, he dedicated his life to God; and in that way, secured his salvation. The awful thing is that this interpretation is the one which, substantially, is given out almost everywhere throughout Christendom today. That is what is taught in the great majority of the denominational Sunday School periodicals. During the last twenty years I have examined scores of Sunday School teachers’ aids in which an exposition of this parable has been found. The one which I have just given is an outline of that which has commonly been advanced.

Now, against that popular interpretation let us name three or four objections which are fatal to it. First, we are told this parable teaches that the sinner earnestly and diligently seeks salvation. But the truth is there has never been a single sinner on this earth who took the initiative in seeking salvation. The sinner ought to seek salvation, for he needs it badly enough. He ought to seek it, for God commands him so to do: "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord." "Seek ye the Lord while He may be found," is His command; but fallen man, the sinner in his natural state, never does and never will seek the Lord or His salvation.

How was it with the first sinner? When Adam sinned, and in the cool of the evening of that first awful day, the voice of the Lord was heard rolling down the avenues of Eden; what did he do? Did he hasten to the Lord and cast himself at His feet and cry for mercy? No, he did not seek the Lord at all; he fled. The first sinner did not "seek" God—the Lord sought him: "Adam, where art thou?" And it has ever been thus. How was it with Abraham? There is nothing whatever in Scripture to indicate that Abraham sought God; there is not a little to the contrary. He himself was a heathen, his parents idolaters worshiping other gods—as the last chapter of Joshua tells us—and the Lord suddenly appeared to him in that heathen city. Abraham had not been seeking God; it was God who sought him. And thus it has been all through the piece. When the Savior came here He declared, "The Son of Man is come to seek and to save that which was lost" (Luke 19:10).

But perhaps there are some saying in themselves, "I cannot deny my own experience; I know quite well there was as a time when ‘I sought the Lord.’" We do not deny it; what we would call attention to is, there was something before that. What caused you to "seek" the Lord? Ah, the truth is, you sought Him because He first sought you—just as truly as you love Him because He first loved you. It is not the sheep that seeks the Shepherd; it is the Shepherd who seeks the sheep; and having sought the sheep, He creates in the heart of that sheep a desire after Himself, then it begins to seek Him.

Thus, to make this parable teach that the natural man, an unconverted sinner, is seeking Christ, "the Pearl of great price," is to repudiate Scripture and to dishonor the grace of God. In Romans 3:11 are these words, and they are final: "There is none that seeks after God." No, there is not one. There are multitudes that seek after pleasure, and seek after wealth, but there is none that seeks after "God." He is the great Seeker. Oh that He may seek out some poor, needy souls now, and show them their need of Him, and create in their hearts a longing after Himself. O Spirit of God seek out Thine own.

In the second place, we are told in the popular interpretation of this parable that, having sought and found Christ, the Pearl of great price, the sinner sells all that he has and buys it, But that cannot be, because the sinner has nothing to sell! Righteousness he has none, for Isaiah 64:6 says that all our righteousnesses are as "filthy rags." Goodness he has none, for Romans 3:12 tells us "There is none that doeth good, no, not one." Faith he has none, for that is God’s "gift" (Eph. 2:8). The sinner has nothing to sell. The popular view of this parable turns God’s truth upside down, for He declares that salvation is without money and without price (Isa. 55:1).

In the third place, to say that the sinner sells all that he has and buys the one pearl of great price—buys Christ—is positively awful! What a travesty! What a blasphemy! If there is one thing taught more clearly than anything else in Holy Writ, it is that salvation cannot be purchased by man: "Not by works of righteousness which we have done, but according to His mercy He saved us" (Titus 3:5). "The gift of God is eternal life" (Rom. 6:23’). If it is a "gift" it is not to be sold or bartered.

Let us give now what we believe is the true interpretation of this parable. "Again, the kingdom of heaven is like unto a merchantman." The "man" referred to is Christ, as He is all through this chapter. The "man" that sowed the good Seed in the field in the first parable is Christ. The "man" referred to in verse 24 at the beginning of the second parable is Christ, and the "man" in this parable, the "merchantman," is the Lord Jesus. Now, notice five things concerning this "man."

First, he desired this goodly pearl: "the kingdom of heaven is like unto a merchantman seeking goodly pearls: who when he had found one pearl of great price went and sold all that he had, and bought it." The parable begins by intimating that the Merchantman had set His heart upon this pearl. The pearl represents His church in its entirety, and that people, that church, the Lord Jesus desired. This is something which altogether passes our comprehension. What was there in us poor, fallen, depraved, sinful creatures to awaken His desire?

"What was there in us

That could merit esteem,

Or give the Creator delight?

‘Twas even thus, Father!

We ever must sing,

For so it seemed good in Thy sight."

That is the only reason.

Now let us turn to two or three scriptures which bear out this thought—Christ’s desire for a people. "So shall the King greatly desire thy beauty" (Ps. 45:11). O wonder of wonders, that He, the King, should greatly desire poor, sinful worms of the earth! In the light of that, recall those blessed words of His in John 14—how they lay bare the very heart of the Savior—"Let not your heart be troubled: you believe in God believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you." How that speaks forth His love for His own people! How precious they must be in His sight! "I go to prepare a place for you. And if I go and prepare a place for you, I will come again"—beautiful as that place may be, perfect as that place is, it does not satisfy the longing of His heart until that place is occupied by those for whom it is prepared. "I will go and prepare a place for you, and if I go . . . I will come again, and receive you unto Myself; that where I am, there you may be also." How that tells out the intense desire of the heart of Christ which will not be satisfied until He has His own blood-bought people around Himself! Compare Ephesians 5:25; Revelation 3:20! The parable then begins by intimating the desire of Christ for this "pearl."

The second thing is that He regarded this pearl as being of "great price." That is what has staggered so many of the commentators. Even Mr. Spurgeon used to think that such language could never be true of poor sinners of the earth, that it could only be appropriate of the Christ of God. It is staggering—that not only should Christ desire you and me, but that we should be of "great price" in His sight! It only illustrates what we are told in Isaiah 55: "My thoughts are not your thoughts . . . as the heavens are higher than the earth . . . so are My thoughts than your thoughts." Yes, they are. Would any redeemed sinner have formed such a conception in his own mind if God’s Word had never so told us—that we were of "great price" in His sight? No, I am sure none of us would; for God’s people are not of "great price" in their own sight, let alone the sight of the Lord Himself. O think of it, that we were of "great price" in His sight! There is an intimation of this in that wonderful 8th chapter of Proverbs, where we are taken back into the eternal counsels of God, and are permitted to witness something of the relationship that existed between the Father and the Son before earth’s foundations were laid: "Then I was by Him as One brought up with Him: And I was daily His delight." And then in the 31st verse we read the words of Christ, spoken prophetically or in anticipation: "My delights were with the children of men." "My delights": O my brethren and sisters in Christ, not only were we present in His thoughts, not only did we stand before His mind in the eternity of the past, but His heart was fixed on us; His affections went out to us. We were His "delights" even then. "My delights are with the sons of men." It may be asked, "Can you understand that?" And we say, No, dear friends, we cannot: our poor little minds are altogether inadequate for rising to such a level: we can only bow in wonderment and worship where we cannot understand.

In the third place, we are told that the Merchantman not only desired this pearl, and esteemed it of so great value, but He sold all that He had—words easily uttered, I am afraid sometimes glibly spoken. If our minds were incapable of rising to the level of the thought that has just been expressed, who amongst us is capable of gauging what it meant for the Lord of glory, the Creator of the universe, to sell all that He had? He who was rich for your sakes became poor—poorer than any of us have ever been; much poorer. So poor that He occupied a manger—that one day we might occupy a mansion. So poor that He had not where to lay His head—in order that you and I, who are amongst His favored ones, might rest our heads forever on His sacred bosom. "He who was rich for your sakes became poor, that you through His poverty might be rich."

In the fourth place, this Merchantman sought the pearl. "The kingdom of heaven is like unto a merchantman seeking." This points a contrast from what was before us in the preceding parable. In the fifth parable the treasure was "found": in the case of the pearl it was "sought." The distinction appropriately expresses the difference between God’s earthly election, the Jews; and God’s heavenly election, which are, for the most part, gathered out from the Gentiles (Acts 15:14). Turn to Ephesians 2:17; "And came and preached peace to you which were afar off, and to them that were nigh." Were not all sinners "far off" from Him? Were there any sinners that were "nigh" to Him? In one sense, No. In another sense, Yes. Spiritually all of Adam’s race were "far off" from Him, yet dispensationally the Jews were "nigh," and the Gentiles were "far off"; but they both needed the word of peace preached to them. He preached "peace to you which were far off (that is, the Gentiles) and to them that were nigh" (that is, the Jews). Hence, in the first of these two parables the treasure was "found"; it did not need "seeking!" It was already in the land when the Christ of God became incarnate: the Jews were already there in outward covenant relationship with God—with the Word of God in their hands, the temple of God in their midst, and so on. But in the next parable, where the Gentiles are in view, they not only had to be "found," but they needed to be "sought!" They were "afar off" from God in every way. O the minute accuracy of Scripture!

Now notice in the next place, the Merchantman bought the "pearl." There is no need to enlarge on that, except perhaps to quote 1 Peter 1:18, 19. " . . .not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot." It was at the Cross that He bought the pearl, and the price that He paid was His own precious blood.

Let us now consider the "pearl" itself, and admire the accuracy, beauty, and fullness of this figure that Christ selected for portraying His Church. First, notice its unity. "A Merchantman was seeking goodly pearls, and when he had found one pearl of great price." Let us observe, however, that this Merchantman had several pearls. He was seeking goodly pearls, and, of course, if He sought them He found each one. Yes, Christ has several pearls. There are quite a number of distinct companies among His redeemed. The Old Testament saints is one, and so on. But attention is here focussed on "one pearl" in particular: the unity of God’s saints of this present dispensation is what is referred to. "In Christ there is neither Jew nor Greek, bond nor free, male nor female, for we are all one" (Gal. 3:28). Now, it is a significant fact that a pearl is the only gem whose unity cannot be broken without destroying it. I may take a diamond and cut it into two, then I have two diamonds. I may take a lump of gold and divide it into two, and I have two lumps of gold. But if I take a pearl and cut it into two, I have nothing: I have destroyed it! A pearl significantly stands for the unity of the saints of this present dispensation.

In the second place, a pearl is the product of a living creature, and it is the only gem that is. Not only so, but it is the result of suffering. Away down in the ocean’s depths there lives a little animal encased in a shell; we call it an oyster. One day a foreign substance, a grain of sand, intrudes, and pierces its side. Now, God has endowed that animal with the faculty of self-preservation, like He has all others of His creatures, and it throws out, exudes, a slimy substance called nacre and covers the wound, repeating the process again and again. One layer after another of that nacre or mother-of-pearl is cast out by that little animal on the wound in its side, until ultimately there is built up what eventuates in a pearl. So that a pearl is the product of suffering. How wonderful the figure! How accurate the emblem! The Church, the saints of this dispensation, are the fruitage of the travail of Christ’s soul. The pearl, we may say, is the answer to the injury that was inflicted upon the animal. In other words, it is the offending particle that ultimately becomes the object of beauty: that which injured the oyster becomes the precious gem. The very thing that injured the animal, the little grain of sand that intruded, is ultimately clothed with a beauty that is not its own and covered with the comeliness of the one that it injured. How manifestly is the Author of the Bible and the Savior of our souls the Regulator of everything in nature. Yes, He saw to it, when He created the oyster, that it should furnish an appropriate type and figure of His Church.

In the third place, the pearl is an object that is formed slowly and gradually. It does not come into existence in a single day. There is a tedious process of waiting while the pearl is being slowly but surely formed. And so it has been with the Church. For nineteen centuries now that, of which the pearl is the figure and type, has been in process of formation by the power and grace of God. Just as the oyster covered the wound in its side and that which pierced it with one layer after another of the beautiful nacre, constantly repeating the process, so out of each generation of men on earth God has called a few and added them to that Church which He is now building for His Son.

In the fourth place, notice the lowly origin of that which is a type of the Church. That beautiful pearl originally had its home in the depths of the sea, amid its mire and filth, for that is where oysters congregate. They are the scavengers of the ocean. Down in the ocean’s depths, amidst the mire, is that precious gem being formed. What a lowly origin! Yes, and that is to remind us, and to humble us with the remembrance of it, that we, who have by sovereign grace been made members of Christ, had by nature our origin in the filth and mire and ruin of the fall. Compare Ephesians 2:11, 12.

In the fifth place, the pearl, as it is being formed down there in the ocean’s depths, is not seen by the eye of man. It is a secret formation; none but God witnesses its building up. In like manner, that Church which Christ is now building, that body of His which is now in process of formation, is unknown and unseen by the world. I am not speaking of the visible churches, I am talking about that Church, which is now being built (see Ephesians 2:21; 4:16, etc.), and which as it is being formed, like the oyster, is unseen by the eye of man. Your life is hid with Christ in God (Col. 3:3). Significant, too, is the fact that just as the pearl is found not in the mines of earth, but in the sea, so the Church of this dispensation is composed mainly of Gentiles—the "waters" figuring such, see Revelation 17:15.

In the sixth place, we learn from this figure that in the eyes of God that Church is an object of value and beauty. That little object, hidden from the eyes of men, is being fashioned into a precious gem, which shall yet reflect the light of heaven and become an object of beauty and admiration in the eyes of all who see it. Turn to 2 Thessalonians 1:10, "When He shall come to be glorified in His saints (not only in Himself), and to be admired in all them that believe." That is speaking in the language of the pearl. First, the Lord Jesus will "present to Himself a glorious church, not having spot or wrinkle, or any such thing; but it shall be holy and without blemish" (Eph. 5:27); second, when He returns to the earth itself, He will bring with him His complete and beautified Church and it will be an object of admiration to all who behold it. To a wondering universe Christ will yet display His glorified Church.

In the seventh place, see how in the figure Christ here selected, we have an intimation of the honorable and exalted future that the Church is yet to enjoy. That little object in the ocean’s depths, unseen by the eye of men, which is being gradually built up, ultimately has a position and a place in the diadem of the king. That is the destiny of the pearl of great price: it becomes the jewel of royalty; for this it has been made. And so we are told, "When Christ, our life, shall appear, then shall you also appear with Him in glory" (Col. 3:4). And again, "That in the ages to come (that is yet future) He might show the exceeding riches of His grace in His kindness toward us" (Eph. 2:7). Ah, my friends, many of God’s people today may be poor and despised and hated by the prominent and great of this world, but just as surely as the pearl of great price of lowly origin ultimates in a position of dignity and honor and glory, so those who now are last shall be first.

In closing, let me sum up in two words of practical application. First, to the unconverted. O my unsaved friend, let this parable show you once and for all the utter impossibility and the needlessness of attempting to purchase your salvation, of seeking to win God’s approval by some works and doings of your own. The pearl in this parable is not a Savior whom the sinner has to "buy." "By grace are you saved through faith; and that not of yourselves, it is the gift of God . . . not of works lest any man should boast."

And what is the word to those of us who by the grace of God have been saved? This: the pearl has been purchased by Christ: we are the purchased property of another! You are not your own, but "bought with a price" (1 Cor. 6:20). To what extent is that Divine truth regulating our lives? How far is that fact dominating our daily walk? We are not our own; we belong to Christ! Do we realize that? Are we living day by day as though we realized it? Does our walk manifest it? Not our own—the property of another! Then should we not say, "For me to live is Christ?" Can any of us truthfully say it? "For me to live is Christ?" Is it true that I have only one aim, only one desire, only one ambition; all my efforts concentrated on the honoring, obeying, magnifying of Christ? O my friends, the poor preacher cannot honestly say it. By the grace of God he may say that is his desire. But O how far short he comes of attaining to it in his daily life. May God help all His people to realize in their souls that they are not their own: no longer free, no longer have the right to plan their own life, to say what they will do or what they will not do: no longer any whatever—the purchased property of Another. Our answer to that ought to be, "For to me to live is Christ." O may Divine, enabling grace be granted to us so to live!

link: https://www.sermonindex.net/modules/articles/index.php?view=article&aid=25583