Matthew 13 is a collection of parables of the Kingdom of Heaven which is a difficult concept. In order to better understand it, Matthew put down 7 parables to shed light on different aspects of the Kingdom of Heaven. They are the parable of the sower (vv. 3-9, 18-23), of wheat and weeds (vv. 24-30, 37-43), of mustard seed (vv. 31-32), of leaven (33), of treasure in a field (44), of pearl (vv. 45-46) and of the net (vv. 47-50). All these parables have come up with a standard interpretation. There is little room for adventurous unorthodox interpretations.
The parable of sower tells us the reactions of different people towards the word of the kingdom. It is natural that some are more receptive than the others. Therefore, we have people who refuse to hear, people who accept it joyfully for the freedom it promises. However, they fail to develop 'roots' and wither away in view of difficulties and persecutions. Some are too much preoccupied with earthly worries and the word of the heaven is smothered. Some are receptive and take action to actualize the Kingdom. Some are more successful than the others.
If the parable of the sower gives you the impression that people are predestined and classified into 4 levels, such an interpretation is absolutely wrong. The parable of wheat and weeds tells us that there are good and evil people on earth. Their lives are inter-related. Therefore, God will only reward the good and punish the bad at the end of the world. God is very generous in giving everyone a chance to repent until the end. Repentance is possible. St. Paul is a living example.
The parable of the mustard seed tells us that the Kingdom of Heaven, embodied in the Church, began very humbly but would develop fully to embrace all peoples. Similarly, the parable of the leaven tells us that the gospel would be spread to all people.
Attention then switches to the role played by the recipient of the Kingdom. The parable of the treasure in a field and the parable of the pearl are interpreted to mean that the disciples should behave like the merchant. They should give the Kingdom the first priority and renounce all they have in order to obtain salvation. Lastly, the parable of the net repeats the message of the parable of wheat and weeds in that there are good people and bad people in the world. They would stay together, this time more closely in the net/Church and would only be separated in the end. Once again, the good would be rewarded and the bad punished.
These seven parables are core teachings of the Church. That is why she spends three Sundays to read them. However, I beg to differ in interpreting the parables of the treasure and the pearl.
First of all, without God's grace, we are not able to appreciate the value of the Kingdom, the value of our salvation. In reality, many people turn off their hearings if they sense that you are preaching Jesus. These people would not renounce all they have in order to receive the gospel and the Kingdom. So, these two parables refer to the people of "good soil" only. I feel rather uncomfortable with such an exclusive reading. The other five parables are inclusive, including both the good and the bad.
Secondly, the merchant in the parable of the treasure in the field, very typically Jewish, is rather street-wise/cunning/smart. He covers up the treasure and then purchases the field. Why doesn't he purchase it directly from the owner of the field, but covers up the treasure first? The merchant did so lest the owner of the field would charge him a far higher price! Who would be the owner of the field? In contrast, the merchant in the parable of the pearl is more honest. He does not play tricks. If we are the merchant, what does it mean for us to play tricks in order to obtain salvation?
Therefore, I suspect that these two parables are not telling us to renounce all we have in order to attain salvation. I propose another interpretation. The merchant is God. In his eyes, we are treasure and pearls of great value. Remember Genesis 1 in which God saw that everything that he had made was very good (Genesis 1:31). God is willing to redeem us, albeit tricking Satan, at all costs. The field is the world and the owner is, of course, Satan. God's love for us is so great that he is willing to pay a heavy price for our souls. This interpretation is inclusive and solves the ethical problem of playing trick on the owner of the field. This trick refers to the incarnation of the Second Person of the Trinity. I think this interpretation can be on a par with the traditional interpretation.
Dear Lord, I thank You for Your great love towards us. You value us when we don't value ourselves. Teach us the right ordering of the priorities in life. Amen.
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