The conclusion of Jesus’ parables in Matt 13:51-52, in which a discipled scribe is likened to a householder (οἰκοδεσπότης), continues to attract scholarly attention. For example, in the same 2023 LNTS volume, Jesus as Teacher in the Gospel of Matthew, Nolland (“Discipled to Be a Scribe for the Kingdom of Heaven”) argues the image depicts the disciples as passing on Jesus’ teaching in a unique capacity while Schreiner (“Jesus and Matthew: Matthew as a Discipled Scribe”) sees a reference a new scribal school. Yet other major works omit this concluding parable from their discussion (e.g. Snodgrass, Stories with Intent, 2008 and 2018). Though long ago the literary analysis of Wenham (“The Structure of Matthew XIII,” 1979) demonstrated the structural importance of 13:51-52, such recent treatments suffer from not situating the parable as a conclusion (διὰ τοῦτο, 13:52) of the preceding ones. I argue this parable plays a key role in Matthew’s adaptation of Mark, marking a new Heilsgeschichte stage, in which the apostles must carefully listen to Jesus’ hidden secrets at great sacrifice (13:44-46), so they can be householders who later “cast out” (ἐκβάλλει) this treasure (13:51-52). The argument comes in three stages. First, Mark’s collection of parables (4:1-34) has much to say about hidden mysteries eventually being revealed, particularly in the repetition of ἀκούω, the intercalation of Isa 6:9-10 with the Parable of the Sower (Mark 4:1-20), and the parable of the lampstand (Mark 4:21-25). Second, Matthew emphasizes this motif by expanding the explanation of the Parable of the Sower (Matt 13:18-23), adding another prooftext about revealing hidden mysteries (Ps 78:2 in Matt 13:35), and relocating Mark’s conclusion to the Parable of the Lampstand (Mark 4:25) in the explanation of the Sower (Matt 13:12). Third, Matthew adds treasure parables (13:44-46, 51-52) which present a surface level contradiction typically unnoticed: in the former two the treasure is bought at an incredible price; in the last it is given away. Matthew adds treasure parables as an inclusio so that the buying treasure parables of Matt 13:44-46 specifically concern the hidden mystery of the kingdom. After showing how other explanations of ἐκβάλλω are inadequate, we will see that the unique role of the apostles resolves this tension, since they must listen carefully when the light of the kingdom is being hidden but then proclaim this mystery more clearly later, a role which fits Matthew’s broader description of the role of the apostles as those who proclaim what have early heard whispered (Matt 10:27).