Representing the SARDIS Period (Matthew 13:44)

With this parable we have entered those parables which parallel the final three stages of the Church — the three “woes” predicted of the last three trumpets (Revelation 8:13). This is the first parable given “in the house” with only the disciples present.

This and the next parable (The Pearl) can easily seem on the surface to be remarkably similar. But we will find internal clues to help us make important distinctions between the two. Knowing that The Treasure represents Sardis, and The Pearl represents Philadelphia, will also help us in our differentiation.

13:44. Jesus has already explained that “the field” is the world. In The Wheat and Tares parable, the world was more the “Christian” world due to the nature of the parable. But in this parable, the world is the whole earth.

This parable and the next one both have the man selling all he has to purchase something. In each case, that sale of all he has is manifestly Jesus’ giving of the ransom — giving his entire perfect humanity to make the purchase.

But note carefully: In The Treasure parable, he doesn’t buy the treasure. He buys the field. In The Pearl parable, he buys only the pearl.

The Treasure parable is about Jesus’ buying the world and the treasure in it. The treasure is the human race. The fact is, Jesus did buy the whole “dominion,” not just Adam. Everything that would have been Adam’s was included in the purchase. (See Micah 4:8.)

The parable states that the man “hid” the treasure. The human race is a treasure. God so loved it that He gave His only begotten son for it. In symbol, He calls the race “Euphrates” — it means “the good and abounding.” But all through the permission of evil, the eventual glory of the race is hidden. And it remains so until a GREATER WORK than its purchase is accomplished. The “Pearl” class of the next parable must be completed in order to be the world’s blesser before the matter becomes unhidden.

This tiny parable is doctrinally huge in the history of the Church. It is about the RANSOM. The clear vision of Bro. John Wycliffe saw the error of the mass. Wycliffe understood, even if only in basic terms, that Jesus’ sacrifice purchased the race. This was, indeed, a “woe” to Papacy, as it undermined the very foundation of its theology and practice — the mass.

This is the first parable which gives sacred information for the ears of the saints — not for the mixed company of saints and court-dwellers. The contextual placement of the parable is so exciting! It helps us interpret the parable; but it also helps us interpret the age. Wycliffe was in a most significant way “The Morning Star of the Reformation.”

The parable says that Jesus makes this sacrifice “from the joy over it.” The words are echoed in Hebrews 12:2 by Paul who links this joy with the RANSOM. “For the joy set before him (he) endured the cross.”

Connections to Sardis

The Scriptural connections of this parable to the fifth stage of Church history are sparse. The contextual connection in Matthew 13 is strong.

Nevertheless, a few clues exist in Revelation. In the description of the Sardis Church (3:1-6), we see that the Church has reached its lowest ebb. But the admonition is to “strengthen the things that remain.” Wycliffe’s short but spectacular career and influence did this very thing.

The marginal literal translation of a little word in 3:3 is helpful. “Remember…HOW you have received and heard.” It is a powerful admonition to that Church, and a powerful reminder to all of us, that it is through the messenger to the specific Church that we receive our stability and safety. Note that 3:1 has Jesus reminding the brethren of that Church that the first step out of the ages of darkness is to realize and confirm that Jesus has these “seven stars” in his right hand. Wycliffe knew about and preached the concepts of Jesus’ purchase. Hear the “angel.” Jesus’ purchase was a highlight of Wycliffe’s teachings. The fifth trumpet message (9:1-12) also has a few clues connecting the parable to Sardis.

Remember, the parable is solely about the Ransom. Therefore, any connections we find must be connections related to that topic or to Wycliffe who expounded it. Our only other anchor is Matthew’s inspired sequencing of the parables to represent the seven Churches.

In the fifth trumpet message, we see that Wycliffe is given a key to the condition of obscurity or confining to powerlessness (the pit). The Ransom had been effectively condemned to powerlessness and obscurity by Roman Church heresies — the mass in particular. But (9:2) Wycliffe let the Ransom out of the cave.

The brethren of the period, consequently, had doctrine (horses) on their side (9:7). They also had the protection of righteousness (breastplate) outside of the mass by their knowledge of the released truths (9:9). Wycliffe’s truths — the fundamental one being Ransom concepts — allowed him to destroy (cause “woe” to) faith in the basic tenant of Catholicism. So God names Wycliffe “The Destroyer” (9:11). He does so in both Hebrew and Greek because Wycliffe has translated both Old and New Testaments into English — setting the truths free which destroy error. The “Morning Star of the Reformation” was a bright shiner! The fifth parable shows why.