Exegetical and Hermeneutical Commentary of Matthew 13:10

And the disciples came, and said unto him, Why speakest thou unto them in parables?

10 17. The Reason why Jesus teaches in Parables

Mar 4:10-12; Luk 8:10

10. parables ] The parable is suited (1) to the uninstructed, as being attractive in form and as revealing spiritual truth exactly in proportion to the capacity of the hearer; and (2) to the divinely wise as wrapping up a secret which he can penetrate by his spiritual insight. In this it resembles the Platonic myth; it was the form in which many philosophers clothed their deepest thoughts. (3) It fulfils the condition of all true knowledge. He alone who seeks finds. In relation to Nature, Art, God Himself, it may be said the dull “seeing see not.” The commonest and most obvious things hide the greatest truths. (4) The divine Wisdom has been justified in respect to this mode of teaching. The parables have struck deep into the thought and language of men (not of Christians only), as no other teaching could have done; in proof of which it is sufficient to name such words and expressions as “talents,” “dispensation,” “leaven,” “prodigal son,” “light under a bushel,” “building on sand.”

Fuente: The Cambridge Bible for Schools and Colleges

Christ, in these verses, gives a reason why he used this manner of instruction. See also Mar 4:10-12; Luk 8:9-10.

Mat 13:11

The mysteries of the kingdom – The word mystery, in the Bible, properly means a thing that is concealed, or that has been concealed. It does not mean that the thing was incomprehensible, or even difficult to be understood.

The thing might be plain enough if revealed, but it means simply that it had not been before made known. Thus the mysteries of the kingdom do not mean any doctrines incomprehensible in themselves considered, but simply doctrines about the preaching of the gospel and the establishment of the new kingdom of the Messiah, which had not been understood, and which were as yet concealed from the great body of the Jews. See Rom 16:25; Rom 11:25; Eph 3:3-4, Eph 3:9. Of this nature was the truth that the gospel was to be preached to the Gentiles; that the Jewish polity was to cease; that the Messiah was to die, etc. To the disciples it was given to know these truths. This was important for them, as they were to carry the gospel around the globe. To the others it was not then given. They were too gross, too earthly; they had too, grovelling conceptions of the Messiahs kingdom to understand these truths, even if communicated to them. They were not to preach the gospel, and hence our Saviour was at particular pains to instruct his apostles in the system which they were to preach. The Pharisees, and Jews generally, were not prepared to receive the system, and would not have believed it, and therefore he purposely employed a kind of teaching which was intended for his apostles only.

Mat 13:12

Whosoever hath … – This is a proverbial method of speaking.

It means that a man who improves what light, grace, and opportunities he has, shall have them increased. From him that improves them not, it is proper that they should be taken away. The Jews had many opportunities of learning the truth, and some light still lingered among them; but they were gross and sensual, and misimproved them, and it was a just judgment that they should be deprived of them. Superior knowledge was given to the disciples of Christ: they improved it, however slowly, and the promise was that it should be greatly increased.

Mat 13:13

Because they seeing, see not – Mark Mar 4:12 and Luke Luk 8:10 say, That seeing, they may not see etc.; but there is no difference.

Matthew simply states the fact, that though they saw the natural meaning of the story – though they literally understood the parable – yet they did not understand its spiritual signification. Mark and Luke do not state the fact, but affirm that he spoke with this intention – implying that such was the result. Nor was there any dishonesty in this, or any unfair disguise. He had truths to state which he wished his disciples particularly to understand. They were of great importance to their ministry. Had he clearly and fully stated them to the Jews, they would have taken his life long before they did. He therefore chose to state the doctrines so that if their hearts had been right, and if they had not been malignant and blind, they might have understood them. His doctrines he stated in the best possible way, and it was not his fault if they did not understand him. By little and little, in this way, he prepared many even of the Jews to receive the truth; by the only possible way of ever gaining access to their minds. It was, moreover, entirely proper and right to impart instruction to his disciples which he did not intend for others.

Mat 13:14

And in them is fulfilled … – This place is quoted substantially from Isa 6:9-10. It was literally fulfilled in the time of Isaiah. In the time of Christ the people had the same character. Like them, they closed their eyes upon the truth, and rejected the divine teaching. The words of Isaiah were therefore as well fitted to express the character of the people in the time of Christ as in that of the prophet. In this sense they were fulfilled, or filled up; that is, a case occurred that corresponded to their meaning. See the notes at Mat 1:22. It is not by any means intended that Isaiah, when he spoke these words, had any reference to the time of Christ. The meaning in both places is, that the people were so gross, sensual, and prejudiced, that they would not see the truth, or understand anything that was contrary to their grovelling opinions and sensual desires; a case by no means uncommon in the world. See the passage more fully explained in my notes at Isa. 6.

Waxed gross – Literally, has become fat. This language is commonly applied to the body, but is also used to denote one who is stupid and foolish in mind. Here it means that the people were so sensual and corrupt that they did not see or understand the pure spiritual principles of the gospel.

Lest they should see … – Lest they should see their lost condition as sinners, and turn and live. The reason given here why they did not hear and understand the gospel is, that their heart was wrong. They would not attend to the things that belonged to their peace.

I should heal them – Should pardon, sanctify, and save them. Sin is often represented as a disease, and the pardon and recovery of the soul from sin as healing.

Mat 13:16

Blessed are your eyes … – That is, you are happy that you are permitted to see truth which they will not see.

You are permitted to understand the spiritual meaning of the parables, and in some degree the plan of salvation.

Mat 13:17

Many prophets and righteous men … – They wished to see the times of the Messiah.

They looked to it as a time when the hopes of the world would be fulfilled, and when the righteous would be happy, Joh 8:56. Abraham rejoiced to see my day, and he saw it and was glad. Compare also 1Pe 1:10-12; Heb 11:13. So Isaiah and the prophets looked forward to the coming of the Messiah as the consummation of their wishes and the end of the prophecies, Rev 19:10. The object always dearest to the hearts of all righteous people is to witness the coming and advancement of the kingdom of Christ. Compare Rev 22:20.

Fuente: Albert Barnes’ Notes on the Bible

Luke saith, Luk 8:9, His disciples asked him, saying, what might this parable be? Mark saith, Mar 4:10, When he was alone, they that were about him with the twelve asked of him the parable. It should seem that his twelve apostles understood his meaning, but others that with them were about him when the multitude were gone did not: they therefore desire of him,

1. That they might understand the reason why he spake to the multitude in dark sayings and similitudes, without plainly opening this meaning to them.

2. They own their own dulness of understanding, and confess that they themselves were ignorant, and therefore desired him that he would tell them the meaning of this parable, with which he had entertained the multitude.

Their staying with the twelve when the generality of the multitudes were departed argued that they came with a desire to learn and to be instructed, not out of a mere curiosity to see Christ, or in a mere formality. They show both their charity, in desiring others might be intelligibly instructed; and their piety, in desiring that they might be more fully themselves instructed.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10. And the disciples came, and saidunto him“they that were with Him, when they were alone”(Mr 4:10).

Why speakest thou to them inparables?Though before this He had couched some things in theparabolic form, for more vivid illustration, it would appear that Henow, for the first time, formally employed this method of teaching.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And the disciples came, and said unto him,…. Not the twelve only, but others that were about him, as Mark says, who also were his disciples, and believed in him: these, when he was alone, came nearer to him, who, whilst he was preaching to the people, were at some little distance from him, either in the ship, or on the shore, though within the hearing of him, and addressed him after this manner;

why speakest thou unto them in parables? not that this way of speaking was new and surprising to them; but because it was not easily understood, especially not by the common people, without an explanation, which, as yet, Christ had not given: and indeed the parable was not understood by the disciples themselves; who put this question, not only for the sake of the multitude, but for their own also, hoping to be favoured with the meaning of it.

Fuente: John Gill’s Exposition of the Entire Bible

Why speakest thou unto them in parables? ( ). Already the disciples are puzzled over the meaning of this parable and the reason for giving them to the people. So they “came up” closer to Jesus and asked him. Jesus was used to questions and surpassed all teachers in his replies.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And the disciples came, and said unto him,” (kai proselthontes hoi mathetai eipan auto “And the disciples approached him and inquired,” when they were alone, away from the multitude.

2) “Why speakest thou unto them in parables?” (dia ti en parabolais laleis autois) “For what reason do you speak to them in parables?” It was widely used in the Middle East and the Orient, but Jesus used it with high frequency in teaching, for perhaps two purposes: 1) First, because it was the simplest means of conveying spiritual truth to the greater number of hearers, and 2) Second, as a method of rebuke to the intellectual Jewish High-brows among the Scribes, Pharisees, and Sadducees who kept truth concealed in mysterious garbs of legalism and traditions. They were willfully blind, Joh 7:17; 2Co 4:3-4.

Fuente: Garner-Howes Baptist Commentary

10. The disciples approaching said to him. From the words of Matthew it is evident, that the disciples did not merely look to themselves, but wished also to consult the benefit of others. Being unable to comprehend the parable, they concluded that it would be as little understood by the people; and, therefore, they complain that Christ employed language from which his hearers could derive no profit. Now though parables are generally found to illustrate the subject of which they treat, yet the uninterrupted course of a metaphor may lead to obscurity. (175) So then Christ, in delivering this parable, intended to wrap up, in an allegory, what he might have said more plainly and fully, without a figure. (176) But now that the exposition is added, the figurative discourse has greater energy and force than if it had been simple: by which is meant, that it is not only fitted to produce a more powerful impression on the mind, but is also more clear. So highly important is the manner in which any thing is said. (177)

(175) “ Si est-ce toutesfois qu’elles sont obscures et enveloppees, quand on continue tousiours la metaphore sans rien y entremesler;” — “yet they are obscure and involved, when the metaphor is constantly pursued, without any thing being intermingled with it.”

(176) “ En usant de termes communs;” — “by using ordinary terms.”

(177) “ Voyla comme il y a bien a regarder comment on couche ou on deduit un propos;” — “this shows us the great attention that is due to the manner in which a discourse is expressed or conveyed.”

Fuente: Calvin’s Complete Commentary

III. JESUS METHODOLOGY BEHIND PARABOLIC INSTRUCTION

A. THE PURPOSE FOR PARABLES
TEXT: 13:1017

(Parallels: Mar. 4:10-12; Mar. 4:21-25; Luk. 8:9-10; Luk. 8:16-18)

10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. 13 Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand. 14 And unto them is fulfilled the prophecy of Isaiah, which saith,
By hearing ye shall hear, and shall in no wise understand;
And seeing ye shall see, and shall in no wise perceive:

15 For this peoples heart is waxed gross,

And their ears are dull of hearing,
And their eyes they have closed;
Lest haply they should perceive with their eyes,
And hear with their ears,
And understand with their heart,
And should turn again,
And I should heal them.

16 But blessed are your eyes, for they see; and your ears, for they hear. 17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not.

THOUGHT QUESTIONS

Should we use parables? Why, what good purpose would they serve?

Some Christians balk at the idea of Jesus coming to earth to hide truth from some, while, at the same time, revealing it to others. How can Jesus be justified in not only hiding truth from some of His contemporaries, but also in making deliberate use of a method which would continue to hide the truth from people down through the centuries? As a matter of fact, Jesus not only chose to conceal the truth, but justified His course of action as correct and cited Scripture to show how such a course fitted perfectly into the situation perennially faced by all true prophets of God. How do you explain this? Is He being fair? How do you know?

From what kind of people has God, or Jesus, hidden truth? Are these people responsible for not knowing truth that they could not see? If not, why not? If so, then how can they be held responsible for something they did not, even could not, know? Or does this correctly state their case?

How can something be taken away from someone who has nothing? Yet, Jesus affirms that whosoever has not, from him shall be taken away even that which he has. How can he both have something and still have nothing at the same time? Explain, then, how Jesus can give people something, and in the very act of giving it to them, He takes away what they have? How would you solve this riddle?

What vital connection exists between Matthews report of Jesus general explanation for hiding truth (Mat. 13:10-17) and the other Evangelists report of Jesus illustration about lamps under beds? (Cf. Mar. 4:21-25; Luk. 8:16-18)

How is it true, as Jesus affirms, that unto them (the multitudes) is fulfilled the prophecy of Isaiah . . .? Did Isaiah have Jesus audience in mind when writing for his own generation? If not, then how could Jesus apply this prophetic declaration with any propriety to His own hearers?

What is the psychological truth behind the statement of Jesus: The measure you give will be the measure you get, and still more will be given you, a truth that pinpoints the reason why people would have trouble grasping truth? (Mar. 4:24) How, then, is this idea the very motive for Jesus switch to the parabolic system?

Why does Jesus continue to hammer on the expression: If any man has ears to hear, let him hear? Further, what is so important about taking heed how you hear and what you hear? (Mar. 4:24; Luk. 8:18)

What do you think makes people so unreceptive to Jesus message that He feels compelled to hide it from them?

PARAPHRASE AND HARMONY

It was when He was alone that the disciples in His company, along with the Twelve, approached Him and began asking Him about the stories, Why did you address the people only in stories?
His answer was to the point: Because it has been granted to YOU to know the revealed secrets of Gods Kingdom. But for those who choose to remain outside, everything is presented in the form of stories, for to that kind of follower it has not been granted to understand these things.

After all, is a lamp that has been lit ever brought in to be put under a dish, or under a container of some sort, or even under the bed? No, it is put on a stand, that those who enter the room may see the light. I say this, because there is nothing that is now secret that shall not someday be revealed, nor is there anything secret in what I tell you that shall not later be known or come to light. So, if anyone has ears to hear with, let him pay attention. Take care, then, how you listen and what you listen to. The measure of generous attention you give to the message will be the measure of information you will receive, and you will be able to comprehend even more that will be given you, For to him who has some real understanding about the Kingdom will more information be given, and he will know a great deal about it. But from him who has no real understanding, even what truth he thinks he knows about it will mean little to him and he will lose even that too. This is the motive behind my speaking to the curiosity seekers in illustrative stories, since, though they have the ability to see, they do not actually see what I am driving at. Though they can listen, they still do not understand. The prophecy of Isaiah (Mat. 6:9-10) describes these people all too well:

You shall hear, truly enough, without ever understanding,
You shall certainly see, but never grasp what is being said to you.
In fact, the mind of these people has become dull-witted,
Their ears are bored from listening, they have closed their mind,
So that they could not actually see with their eyes,
Actually hear with their ears, actually understand with their mind,
And actually repent, turning to me to heal and forgive them.
But you are to be congratulated, because you actually see and hear what is going on here. As a matter of fact, many are the ancient prophets and godly men who fervently longed to witness these events that you yourselves are seeing, and to hear the messages you are listening to, but whose death prevented it.

SUMMARY

Jesus must now explain to His Apostles the fundamental psychological truth that the mind can learn only that truth that it is willing to accept. He was able to teach His disciples in clear, easily grasped, literal language, because they had opened their mind to let Him inform them on subjects about which only He could give authoritative information. But with the masses whose minds were already full of the rubbish of the rabbis, people who felt that they already knew too much to admit the Lords teaching, Jesus repeated the same truth in story form. This system disguised the message under the scenery of the illustrations. Nevertheless, even Jesus admits that teaching is intended to reveal, not hide, truth. In fact, He points out that even this secret message, now so carefully unveiled to only His closest followers, will eventually be widely broadcast. But even so, only those who generously give real attention to what Jesus is teaching will be able to see His meaning. Only those who trust Him and come to Him seeking explanations will learn.

NOTES
A. THE REASON FOR PARABLES (13:10, 11)

Mat. 13:10 The disciples came . . . to him, as noticed in the Introduction, when He was alone (Mar. 4:10), a fact which places this section probably at the same time when He left the crowds and went into the house at the conclusion of His public message. (Mat. 13:34-36) There again it is said that His disciples came to Him. The reaction is natural to suppose that Matthew refers to two separate moments in which His followers sought solutions. However, the following factors are determinative for the conclusion that they did not interrupt His sermon, but held their queries until they could corner Him for this confidential information:

Mark (Mar. 4:10) specifies that Jesus was definitely alone.

Lukes version of their question does not puzzle so much over the Lords strategy as it seeks the interpretation of this parable, i.e., of the Sower (Luk. 8:9 ff) This explanation was given only once and only in private (Mar. 4:13; Mar. 4:10)

Matthew himself, who records this explanation in this place, clearly informs us that he said nothing to them without a parable. (Mat. 13:34; cf. Mar. 4:33-34)

The last objection to the view that the disciples supposedly interrupted Jesus to pose Him this half-question, half-request that the Sower Parable be explained for the sake of the people, and that Jesus did comply, is its psychological improbability from His standpoint. While they were not above interrupting Him publicly to propose courses of action for Him (cf. Mat. 16:21-23; Mat. 15:12; Mat. 15:15; Mat. 14:15), it is to be doubted that the Lord should have deliberately surrendered that very psychological advantage that His parables gave Him over the very public He intended to keep on the outsideunless, of course, they came in humility as disciples to seek this very help He now generously gives the others.

Why speakest thou unto them in parables? That Jesus should resort to riddle-like stories to present His truth, should present no surprise to the disciples, since part of their Hebrew culture was the teacher of wisdom whose parables with hidden meaning and recondite proverbs actually invited those who desired to apply themselves to meditate on the Law of the Most High and attend to the study of the prophets. (Cf. Pro. 1:2-6; also Sir. 39:1-11; Sir. 51:23-30) This is true, because even the prophets themselves had left no means of admonishing Israel untried, even combining prophecy with parables. (Cf. Hos. 12:10) Why . . . parables? What is their special value as a teaching device?

A parable presents truth in a neutral setting apparently nowhere near the dangerous area of the hearers prejudices.

A parable fires the imagination to envision truth from a different perspective. It forces a man to discover its truth for himself, making him do his own thinking. This, in turn, not only makes the truth learned his own possession but unforgettable, because the conclusions are his. But for those too lazy to think or too prejudiced to admit its truth, the parable effectively hides information, It begins with something understood or familiar and proceeds to illustrate ideas or experiences unfamiliar to the listeneran excellent educational principle, Abstractions take on concreteness and are easier to grasp.

A parable appeals to a mans discernment, causing him to make an impartial moral judgment, independent of his self-defense mechanism. Later, when the storys point becomes clear to him, either he will accept the lesson and repent, or else he will be forced to repudiate his own judgment formed when he first heard the story.

A parable obtains from the listener a personal, sympathetic participation in others problems before he can feel menaced by the truth thus presented and before he can erect his defences.

A parable completely respects human freedom, not forcing its message on anyone who chooses not to commit himself to Jesus, enter into His fellowship as a student in order to learn the truth to which the parabolic images alluded. The responsibility for such absolute liberty, however, is left strictly and rightly with the individual himself.

While it is right to notice with Barclay (Matthew, II, 63), that a parable was spoken, not read, with an immediate impact, not the result of long study with commentaries and dictionaries, we must not forget that Jesus parables incline toward allegorical interpretation, which requires pondering and study. It is this very element in His stories that drives the hearer to decide to go or not to Jesus for the key to understanding them.

But these men were not seeking this kind of information when they ask Why . . . parables? Rather, the inner circle of disciples senses a radical change in tactics and are disturbed enough about His apparent lack of communicativeness to demand explanation. Implicit in their question is the presumption that Christ did not in the beginning of His ministry make such unrelenting and exclusive use of parables as a teaching method. While there are some germ parables earlier and many others appear after this sermon (Luke 14-16 is a parable-rich section), yet they rightly notice that the wind has changed. Did they feel that the real problem was not: Why is Jesus using unexplained stories?, but rather: Why does this whole business about Jesus, His words and deeds, always seem to force people to a cleavage, rather than unite everyone behind Him? Some understand Him and believe; many more do not. It would seem that, since the Kingdom has arrived and the time is fulfilled, the invitation of God should be equally desirable for everyone. Instead, it seems as if He is pushing men to a decisive judgment about Him!
At the outset of Jesus ministry the situation was different. His evident purpose then was to get as wide a hearing as possible with a view to discipling as many as possible. This He managed with clear, initial instruction and not-too-disturbing preaching that convinced the multitudes of His authority superior to that of the scribes. However, knowing well that a milk-only diet would not train the Twelve for the demanding role of apostleship nor deepen the others, He took a second step by deliberately narrowing the field and upping the quality. This change of pace shows up in:

The adoption of the parabolic method to make His message temporarily esoteric, i.e., for insiders only. (Mar. 4:11)

Deliberately long trips taken into unpopulated or foreign areas for private teaching of the Twelve. (Matthew 15, 16)

Intentionally scandalous sermons to keep crowds small. (John 6) As a method for developing the Twelve and other close disciples into a world-conquering Church, this solution helps, but what of the others?

Jesus, the Teacher come from heaven, faced an extremely delicate problem. On the one hand, the minds of the people were so jammed with materialistic aims and ideas that most of them could not imagine that He was revealing a purely spiritual kingdom. (See notes on Mat. 11:2-6.) Yet, if they were ever to participate intelligently in it, He MUST reveal is true nature to them. On the other hand, if He bared all its harsh realities. He would succeed only in crushing out every spark of hope they had invested in Him, since, psychologically, they would not have borne the blow. Not only would they have left Him en masse, perhaps even dragging away with them His precious nucleus of Apostles, but they might have even crucified Him right there in Galilee! How could He possibly keep teaching them, holding them in His discipleship as long as He could, while lovingly preserving each little flicker of understanding and faith, and still hope to reveal the mysteries of the true nature of Gods Kingdom which He was about to establish? The Lord was prepared. The parables are His masterful answer to this dilemma.

This is why Jesus immediate reaction to His students puzzled query draws attention to the strategy of the Kingdom of God. The rejection by many, and therefore the uncalculated experience of a lack of success, and the consequent need for parables and mysteries, is no sign of defeat nor even something strange. It is all part of the larger strategy of God. (Cf. Col. 1:24-29; Eph. 3:7-13)

Best of all, this strategy functions marvelously! With just a simple, well-worded series of parables, Jesus the royal Judge began to divide the sheep from the goats, the true disciples from the indifferent. This is because each listener must decide whether to go to Jesus for explanations or not.

Those who are only idly curious do not worry about it if they cannot figure out the sense of His little stories.

The erudite, if they think they see what He is saying, reject His concepts as out of step with the thinking of the great rabbis in the tradition of, say, a Hillel, a Shammai, or more recently, a Gamaliel.

The nationalists, if they do not understand Him, may scoff at His little stories as too harmless for a great revolutionary. If they do comprehend His meaning, His anti-militaristic, non-nationalistic doctrine is a positive menace to their own program.

Others amble away, because no anguish, no concern for Jesus success, no interest in learning the secrets, bothers them.

Only the fully committed followers ask for explanations by coming to Jesus. In fact, because of this understanding thus gained, they can go on to glorious service in the Kingdom of God.

Nevertheless, all unsuspected by its very protagonists, the judgment of God has begun. (Cf. Joh. 12:46-48; Joh. 9:39; Joh. 3:18)

WHY PARABLES? JESUS ANSWERS SUMMARIZED:

Because their message is for insiders only. (Mat. 13:11; Mar. 4:11; Luk. 8:10)

Because their message is only temporarily hidden and to be revealed later. (Mar. 4:21-22; Luk. 8:16-17)

Because everyone is free, hence responsible, to seek and know their meaning. (Mar. 4:23)

Because openness to the teaching determines how much anyone can understand. (Mar. 4:24; Luk. 8:18)

Because parables effectually enrich the believers understanding of the Kingdom while actually empoverishing the man who thought he understood the Kingdom when he really knew nothing about it. (Mat. 13:12; Mar. 4:25; Luk. 8:18 b)

Because men close their minds to truth. (Mat. 13:13-15; Mar. 4:12; Luk. 8:10 b)

Mat. 13:11 Unto you it is given to know . . . but to them it is not. Marks version (Mat. 4:11) is most revealing:

To you has been given the mystery of the kingdom of God, but for those outside everything is in parables, so that they may . . . not understand.

The insider is one who trusts Jesus, becomes His disciple and learns Christianitys secrets from the inside. Many moral lessons are understood by obedience to their dictates, rather than by pondering their meaning without ever personally experiencing their truth.

To know the mysteries of the kingdom is the attractive goal Jesus sets before everyone by His deliberate use of this allegorical style that intentionally hides and reveals truth simultaneously. He has an unquestionable respect for mans freedom to choose. He desires that each man receive Gods truth because that man freely desires it. So, as indicated above, a man must, because he can, freely decide whether or not he trusts the Master enough to go to Him for this inside information. If Gods Messianic Kingdom is to be understood at all, it is only visible in the person and work of Jesus of Nazareth. Whoever stumbles on Jesus just will not be able to fathom the mystery.

Far from being actually mysterious, i.e., incomprehensible to the average intelligence, the mysteries of the kingdom are simply the secret plans of God which He reveals to His people. (Cf. 1Co. 2:6-16; Col. 1:26; Mat. 11:25-26 notes; Eph. 3:3-6; Eph. 3:9-11; 1Co. 15:51 ff; Rev. 17:5-7) These mysteries, as judged by later revelations, were nothing but descriptions of a Kingdom whose principles, motives and rewards were so opposed to mens ideas of empire that Jesus later characterized it clearly as a Kingdom not of this world. (Joh. 18:36) The very idea that faith in God, obedience to anything but Moses, and a Kingdom admitting Gentiles on equal footing with the Jews, was not merely unfamiliar to Jesus hearers. Such talk was positively unwanted! Anything would remain a positive mystery to people who depended upon their own technical knowledge, upon official status and upon accidental birth in the right nation for standing in the Kingdom of God. Jesus previous, clear, literal teaching, when considered in contrast to standard Jewish views about the Kingdom of the Messiah, only became mysterious in direct proportion to their unwillingness to be taught. Conversely, they become clearer in direct proportion to ones openness to anything Jesus says. Edersheim (Life, I, 592) has it:

Such parables must have been utterly unintelligible to all who did not see in the humble, despised Nazarene and in His teaching, the Kingdom. But to those whose eyes, ears and hearts had been opened, they would carry the most needed instruction and most precious comfort and assurance.

Barclay (Matthew, II, 66) rightly reminds us that the success of a joke lies not only in the joke-telling ability of the speaker, but also in the mind of the hearer. Has the hearer a sense of humor and is he prepared to smile, or is he a humorless creature, grimly determined not to be amused? He might have noted, too, how the mood of the listener affects radically his reaction. (Pro. 25:20) This striking parallel suggested by Barclay illustrates nicely the difference in hearers faced by Jesus.

Mat. 13:11 Unto you is given to know the mysteries . . . but to them it is not given. To the question: Why parables? this is Jesus first answer. But how does this explanation answer the question and show how parables, by nature, serve the purposes of God to create these distinctions?

BECAUSE PARABLES REVEAL TRUTH to those willing to seek it and submit to it. Primarily in this context it was to the Apostles that it was permitted to understand Jesus secrets which they would later announce in the most public way possible. (Cf. Notes on Mat. 10:27) This truth is open to all who share this frame of mind found only in the committed student of Jesus. The secret of the difference between real followers and mere well-wishers is the very gesture expressed here: the disciples came and asked him, whereas the indifferent or only idly curious did not really care to know what these little stories might mean. Further, because of the multifaceted character of Gods Kingdom, Jesus could continue to multiply illustrations and reveal worlds of truth by this medium, because the parables themselves would continue to teach long years after the full revelation had been given. Nevertheless, the allegorical nature of the stories themselves hid their meaning from any but close disciples who restlessly insisted upon explanations. (Cf. Mat. 7:7-11)

BECAUSE PARABLES HIDE TRUTH from those who intend to use it for their own purposes, whether their intentions proceeded from malicious motives in the sense that some, prematurely spying His meaning, would have used it to destroy everything He had been working to erect, or whether they would simply have been frustrated, because His ideas did not reflect their prejudices. In either case, the force of their opposition would be dissipated before they would have had time to recognize His intentions and, in one way or another, hinder His ministry. So He sets the unwelcome truth in a neutral setting, thus avoiding the negative emotional reactions rising out of their instinct of self-defense. Even while hiding truth from people, the Lord is mercifully helping them. He stimulated their imagination, appealed to their discernment, enlisted their sympathy and tried to encourage them to arrive on their own at an independent, impartial moral judgment without arousing their fear of being found wrong. Later, when the comparison is understood, either they can accept the teaching or be forced to act in contempt of their own judgment given when they first committed themselves on the parable. Naturally, they may see that the Lords ideas go against their own exalted opinions, and become antagonistic. But the Lord thinks it certainly worthwhile to approach people on their blind side, get into their brain with memorable stories which can later reveal the truth under conditions less threatening.

Now, if one of the purposes for Jesus use of parables was to hide truth, when, by their nature, parables, in the strict sense, are intended to clarify, amplify or explain truth by providing lucid illustrations with which it is compared, how could parables ever function to mask or obscure it? Easy! Each hearer brought to Jesus his own personal set of prejudices, categories, frames of reference, philosophy of religious truth, etc., through which he filtered Jesus words. Since Jesus explained none of His parables in public, each listener was thrown upon his own resources to try to organize in his own mind the truth thus presented to him.

If at this point he discovers that he understands what Jesus is saying, but these ideas will not fit his preconceived categories or philosophical framework, the man has then to decide whether he will scrap his limited views and permit his mind to expand to let Jesus categories and viewpoint find comfortable lodging in his thinking. This obviously depends on what he thinks of Jesus! If, however, he decides that his structures of prejudice are to be defended even at the expense of discarding, as menacing to his emotional security, whatever of Jesus truth cannot be crammed into his biased mental orientation, then he will thrust into his intellectual limbo and forget any and every piece of information he deemed unacceptable. In this way, even this truth lying on the threshold of his understanding remains hidden to him, because he closed his mind to it.

On the other hand, if he discovers that he is not understanding anything Jesus is saying, at which point the truth is effectually hidden from him, he has to decide whether he will go to Jesus for explanations or not.

BECAUSE PARABLES JUDGE HEARTS. The hearer himself must decide about himself: Do I trust Jesus to be Gods true Prophet and approach Him for help, while admitting my ignorance and lack of understanding, or do I trust my traditional teachers views to be sufficient? Here in this very description of the Kingdom, Jesus put His own method to the acid test: He narrated the Parable of the Sower and Soils, and almost immediately, because of the genius of the parabolic method itself, the listeners began to fit themselves into the very categories mentioned in that parable! Some understood His meaning; most did not. Some desire further clarification, others are puzzled but not interested enough to hear Him out. Still others go home because they are bored with long sermons anyway and are anxious to get on with life and good times. Thus, the parables become a test of their intellectual honesty: will they unceremoniously dismiss anything, however true, that implies unwanted duties? It tests their earnestness: will they go to any pains to solve these riddles and submit to their truth?

BECAUSE PARABLES SET TRUTH IN MEMORABLE FORM which will function later when the prejudices may be persuaded to surrender. To put it another way: the parables are really sticks of dynamite disguised as candy bars. They function as time-bombs planted in the mind of the listener, who at the moment does not see their purpose, but given time to be persuaded that Jesus way was best after all, may accept their truth. Ironically, even the man who never accepts Jesus may see his own ideas destroyed by these parables even long after he forgets who told him the story. (See on Mat. 13:12.) Even the highest moral lessons preached in plain, abstract language can be soon forgotten, whereas the very same truth worked into an unforgettable illustration fastens itself in the memory and continues to do its work.

B. REVELATIONS ARE FOR PUBLICATION. (Mar. 4:21-22; Luk. 8:16-17)

His parable of the Lamp may be paraphrased like this: Is anyone so foolish as to light a lamp to give light and then hide that very illumination under some container or even stick it under the bed, rather than on a lampstand? No, they put it up where everyone who enters the room may see the light, right? So there is nothing hidden except to be shown later. Secrets are for telling. The unspoken scruple involved in the disciples question is: But, Jesus, are you hiding the truth from these people forever, so that they can never be influenced by an appeal of the Gospel and be saved by it? His response is twofold:

The Lords Lamp Parable echoes His doctrine that His disciples are to be a world-wide influence for God. (Cf. Mat. 5:13-16) Thus, Jesus argues, in light of their common mission to bring Gods light to the world, any secrecy could only be temporary, or for a special, limited purpose.

His explanation of the parable is a direct echo of His challenge to the Apostles on the eve of their first evangelistic mission in Galilee. (See notes on Mat. 10:26-27.) He had at that time pointed to a time when what He had privately disclosed to them should be given the widest possible publicity. But this talk of privacy and mysteries only means that He had already foreseen an interval in which practical secrecy would mark His approach, an interval during which fuller publication of the good news would not have been possible, So, since He had already intimated it before, it was necessary only to remind them now that the moment had arrived for secrecy.

But to what phase of His own mission does the lamp in His humorous illustration refer?

To Jesus illustrations as such? If so, He says that a parable is intended to give light, not hide truth permanently, as a lamp under a vessel or bed. In this case, the parables, when explained, throw a great deal of light on various aspects of the Kingdom. What is meant to convey information must not be left deliberately obscure.

To Jesus preaching method in general? If so, then He is justifying this temporary use of obscure stories, the meaning of which is available only to the most serious students who because of this commitment to Him will come to be taught and fit into His program. In this case, He is saying, What is a revelation for? To make it the exclusive property of the elite? The hope of glory for this dark world is Christ in you (Col. 1:27), but how can that come about if mens only hope is jealously guarded from the ignorant, despised masses by an arrogant religious minority? How could any real revelation occur, if truth is always hidden inside undecipherable stories?

If this latter interpretation reflects Jesus intention more closely, then the exhortations which follow (Mar. 4:24-25) might be intended to cause the disciples to consider seriously what they themselves are to do about the great secrets of the Kingdom which they had the distinct privilege to hear explained. In the words of Gonzalez-Ruiz (Marco, 121):

. . . if a proclaimer of the Gospel makes the mystery a secret reserved for an ecclesiastical elite, if he converts the dancing, splashing water of Life into a magic drug kept in an elegant flask to sell only to the wealthy, then that mummified mystery which he so jealously conserved in his theological museum will be stripped from him!

It is obvious that these texts (Mar. 4:21-25; Luk. 8:16-18) are meant primarily to explain Jesus strategy. By extension, however, they sit in judgment on anyone who would proclaim the Kingdom message. If the Son of God used a deliberately concealing technique only for the purpose of achieving a limited objective, real disciples of the Lord today should evaluate His tactics in light of His ultimate goals, share those goals and, now freed from those local limitations, give His message the widest possible publication. Shortly, He will point to their precious personal privilege to see Him as light for which they would be held accountable, because what their eyes had seen and what they had heard Him say was to become the unshakeable testimony at the center of all their future preaching: (Mar. 4:24; Mat. 13:16-17; cf. Act. 4:20; 1Jn. 1:1-4)

Hid . . . manifest . . . secret . . . known. Plummer (Luke, 223) reminds that apokryphon (hidden away from the public eye, see Lightfoot on Col. 2:3) was a favorite word with the Gnostics to indicate their esoteric books which might not be published. Lightfoot also notes that this was an honorable term to describe their doctrines and books for members only. Is Jesus making use of such terminology to make His point? If so, Mat. 13:11 is where He indicated that the limits of His fellowship was to be the circle within which He would reveal His secrets. (Cf. t mystria) If this present text indicates that none of the Twelve or any other private group was permanently to cover up the Gospel story, and if any disciple of Jesus may know what the Kingdom is all about, still, in order adequately to appreciate it, one must be a disciple.

C. RESPONSIBILITY FOR THE PROCLAMATION (Mar. 4:23)

Mar. 4:23 If any man has ears to hear, let him hear. Jesus had already said this to the crowds. (Mat. 13:9) But this is the second time during this private discussion with His closest disciples! (Mat. 13:43) Here this oft-repeated invitation is further development of Jesus answer to the disciples question: Why parables? and proof that the Lord had not finally nor absolutely closed the doors to the Kingdom in the face of anyone sincerely desiring to submit himself to anything God requires. No man need fear that fate should have excluded him from any possibility of enjoying the mercies of God, This seemingly pleonastic expression with which Jesus concludes numerous paragraphs is not a harmless little literary device used to signal the conclusion of a thought. It is, rather, the heart-cry of God who pleads with people not to turn a deaf ear on the emphatically important message just communicated. Let him hear with understanding, because the mysteries of the Kingdom are available to disciples. If he cannot understand, let him give up his self-justifications, his biases, his pride and complacency and come for answers to the Lord who invites all to share in His great public secrets.

D. THE RULE OF PROGRESS AND THE REWARD FOR RESPONSIVENESS (Mar. 4:24; Luk. 8:18)

Mar. 4:24 . . . Take heed what you hear. Content is so very crucial, since Jesus longs for people to get past the external form of His little word-pictures to see the reality, the real Kingdom He so urgently wanted them to understand. This is not so much a warning against the treacherous views of false teachers, as if He were saying, Be cautious about accepting what you hear from others, as it is an urgent exhortation to pay careful attention to what they heard from Him. The content of these messages of Jesus would become for the Christians the source of their faith and the foundation of their preaching. (Mat. 28:20) So it was critical that this teaching be heard in its correct form. Because of the supernatural inspiration by the Holy Spirit which would have recalled everything to their minds and even reveal new truth where necessary, they would not be limited to a stereotyped oral tradition. Nevertheless, Jesus considers it essential that His message be correctly assimilated in order that it have a chance to function properly in transforming its hearers. He knows how dangerous would be the situation when a powerful, revolutionary message like His is only half-understood, and, so, wrongly applied by sincere people.

Lukes version, rather than emphasize content: Take heed WHAT you hear, lays stress on mens personal psychological approach: Take heed then HOW you hear. (Luk. 8:18) This warns against a merely intellectual interest or an idle curiosity, since men are morally responsible for what they DO with what they learn. Pay attention to the attitude with which you listen, with what attention you listen, and to what profit! Do you listen intelligently and with a good, honest heart? Since the similarity of these two reports in such close proximity cannot be overlooked, someone will undoubtedly be tempted to accuse either Mark or Luke of not quoting Jesus correctly. The matter may be resolved in one of two ways:

Jesus actually made both statements, one being recorded by Mark and the other by Luke, because they are both needed to deal with the objective content of what is heard and with the subjective mood of this listener. (Later, Jesus put the how and the what in the same sentence. Luk. 12:11; cf. Mat. 10:19)

One of two Greek idioms may not yet have been fully understood or correctly translated, in the sense that Marks what (t) and Lukes how (ps) might be discovered to be roughly equivalent, rather than the two separate emphases they are presently seen to be.

It is known, for instance, that ti in certain situations means why?, functioning as a direct interrogative. (Arndt-Gingrich, 827) Is it possible that in our sentence that it be thought of as an indirect interrogative to be rendered: Take heed WHY you hear!? This scrutiny of motives is surprisingly close to Lukes version that examines ones attitude toward what is said.

The measure you give will be the measure you get, and still more will be given you. This proverbial principle, capable of rather varied applications, has no direct connection with Mat. 7:1 where the main point was: Personal generosity or niggardliness in judging others will be reciprocated to you by them. Here, however, Jesus psychological principle is relevant to that degree of generosity and openness with which anyone approaches His revelations: The amount of open-mindedness or prejudice which you bring to me will determine how much truth I will be able to give you. Small trust will be rewarded with little effective communication, since you did not let me teach you. Even great ignorance, united with great faith that comes to me for instruction, will go home full and overflowing. You will receive from my instruction precisely that amount of information which the receptiveness you show will allow! When will men learn that paradox: the generous man always receives far more than he ever gave away, whereas the miser who never shares has nothing! If men desire a larger measure of the Lords truth, let them bring him a larger measure of faith to put it in! How can He load a trainload of truth into a thimble of faith?

Here in these simple words the Lord of heaven lets us choose in absolute freedom just how much we want to be blessed. How blind and miserly is the man who stubbornly limits the degree of his devotion to Jesus, saying, I will go so far and no farther! (Contrast 2 Corinthians 8, 9, esp. 2Co. 9:6-11 in this connection.) No man can out give God, because, after all he has sacrificed for the Kingdom, even to the point of surrendering his dearest personal prejudices so that the Lord can teach him, he joyfully discovers that he has been receiving far more all the time!

Mat. 13:12 For to him who has, will more be given, and he will have abundance; but from him who has not, even what he has will be taken away. (Cf. Mar. 4:25; Luk. 8:18 b) Although Jesus made varied use of this puzzling dictum, nevertheless, in each case there is an underlying call for generosity and energetic activity to take advantage of an unexcelled opportunity to make progress. (Cf. Mat. 25:29; Luk. 19:26) The thing that sharpens a rather ordinary sentence into this clever aphorism is the omission of its key word. What is it that a man has, that makes it possible for him to be given more to the point of having abundance? And what is it that can be taken away from a person who thinks he possesses it, when, in reality, he has nothing? (Notice Lukes version: . . . even what he thinks that he has will be taken away.)

Until the beginning of this great sermon in parables, everyone in Jesus audience certainly had the OPPORTUNITY to hear and know the truth about Gods Kingdom. The parables will now change all this. Whereas some disciples would seize and appreciate this unexcelled privilege offered by God, and permit themselves to be taught by Jesus and thus go on to greater heights of understanding until they enjoyed an abundance of revelations, others would not recognize what they had before them. (Cf. Pro. 17:24) Supposing themselves to have the opportunity to know the truth, but not recognizing in Jesus Gods Teacher, even this opportunity to learn the most elemental facts about Gods Kingdom would be taken away from them. And the parables accomplished this.

This is a sound psychological verity that can be demonstrated over and over again: the tight UNDERSTANDING of one lesson puts the active, thinking listener in a position to grasp the next one. In fact, each lesson helps to explain and illustrate the other, and furnish a groundwork for all that follow. To this kind of person, education in the Kingdoms message becomes commonly easier and more enjoyable as he proceeds. But another student in the same class who did not learn the first and fundamental lesson will not only gain nothing from the more advanced lessons. He will be positively confused, rather than helped, by them and what he thought he possessed of the first lesson will make less and less sense to him. Jesus axiom smacks of that shrewd businessmans observation: Nothing succeeds like success or fails like failure, or perhaps, It takes money to make money, or The rich get richer, while the poor get poorer! But it is true: even the simplest disciple who has accepted the fundamental lesson and has confessed to Jesus: I know that you are a Teacher come from God, because no man can do these things except God be with him, is in an excellent position to move to the head of the class.

To those who have FAITH in Jesus and some understanding of His mission, the parables will provide more real information. Those who do not have so many wrong notions about what the Kingdom of God has to be can receive much from Jesus. Ideal preparation to receive the Kingdom, according to Jesus, is to take the attitude: Whatever Jesus says, is rightwhether I can understand it perfectly or not, whether it appeals to my prejudices or not, whether it has ever been preached in our church or not, whether Papa ever thought it or notif Jesus said it, I believe it and that settles the matter! But to those who have little faith, less knowledge and much prejudice against His ideas, even what shallow faith and limited grasp of the truth they thought they possessed will fade out. In fact, they really have no use for something that does not fit their preconceived schemes and categories into which all truth must fit or be discarded. They have little willingness to be taught by Him, no matter how good His credentials. They have little zeal for righteousness nor honesty enough to decide objectively about Jesus and His message on the basis of the evidence, So; he who has not is no merely unfortunate have-not in the modern economic sense, hence, somehow to be excused for the accidental misfortune of being born in that class. Rather, the Lord bares their strictly personal, responsible choice: THEY have shut THEIR eyes! (Mat. 13:15) From that point on, their search for the wisdom of God is a pretense, because compromised:

A scoffer seeks wisdom in vain,

But knowledge is easy for a man of understanding. (Pro. 14:6)

The mind of him who has understanding seeks knowledge,

But the mouths of fools feed on folly. (Pro. 15:14)

The entire picture of human reactions to Jesus of Nazareth may be summarized as follows:

He that corrects a scoffer gets himself abuse,
And he that reproves a wicked man gets himself bruises,
Reprove not a scoffer, lest he hate you:
Reprove a wise man, and he will love you.
Give instruction to a wise man, and he will be yet wiser:
Teach a righteous man, and he will increase in learning.
The fear of Jehovah is the beginning of wisdom;
And the knowledge of the Holy One is understanding,

(Pro. 9:7-10)

TEACHABILITY is the key. What a man brings to the situation is so very critical. If he comes to Jesus with an open, honest mind ready to examine critically whatever Jesus has to say, but yet ready to think with the Lord, letting Him lead, because of what His miraculous credentials prove about His right to speak as He does, that man, says Jesus, is going to go home full and be ready for more of the same.

E. THE RECOLLECTION OF A PROPHECY BECAUSE OF A REPLAY OF PERVERSENESS (Mat. 13:13-15)

Mat. 13:13 Therefore speak I to them in parables. Therefore (di toto) summarizes Jesus total answer to the question: Why parables? (See outline before Mat. 13:11.) I do it, because they do not see, (Cf. Joh. 12:37-43; contrast Mat. 13:16) For people who could not see the supernatural authority implicit in Jesus miracles, for those who felt no divine judgment in His pronouncements, for those who recognized no fulfillment of Old Testament prophecy in His ministry, in short, for those who saw no substantial reason to permit Jesus to tell anything God wanted them to know about the Kingdom, despite the sufficiency and persuasiveness of His credentials, for such, the door to Gods Kingdom is rightly closed. (Joh. 6:36; Jer. 5:21-31)

Although Matthew writes: I speak to them in parables, BECAUSE . . . the other Synoptics introduce the seemingly scandalous expression: For those outside everything is in parables, so, THAT they may . . . not understand. (Mar. 4:11-12; Luk. 8:10) How explain this difference?

In terms of form, Matthews report summarizes the prophecy of Isaiah which he will shortly quote. Stated in the indicative mode, he describes the facts as they are without committing himself at this point on the question of purpose or result. Mark and Luke, on the other hand, since they do not plan to quote Isaiah, telescope their quotation of Jesus words, so as to retain much of the form and meaning of the prophecy. By so doing, they only appear to have produced an impact different from that of Matthew when they agree that it was Jesus declared purpose to adopt a special mode of teaching to conceal truth from the outsiders. (hina . . . m . . . m, Mar. 4:12; Luk. 8:10 b) This same sense, however, is implicit in Matthews quotation of Isa. 6:10. So Mark and Luke provide a neat condensation of Jesus words without any loss of meaning, while Matthews version quotes Him more fully.

In terms of sense, Matthew states the facts which called for Jesus change of strategy: I speak to them in parables, because, seeing they see not . . . neither do they understand. The construction by Mark and Luke (hina . . . m and the subjunctive) indicates Jesus purpose to keep the message private: but for others outside everything is in parables, so that they may indeed see, but . . . not understand.

The harmonic result of these considerations is a paraphrase somewhat as follows: Jesus says, My adoption of the mystery/parable strategy is occasioned by the fact that people, with every opportunity to understand, do not want to understand. My strategy is intended to keep things that way. They do not want to know? Fine, my method will let them have their way, because the presentation of my message in the form of unexplained mysteries guarantees that they will not understand! So, rather than say with Edersheim (Life, I, 583ff) that the basis for the different effect on the unbelieving multitude and on the believing disciples was not objective, or caused by the substance or form of these Parables, but subjective, being caused by the different standpoint of the two classes of hearers toward the Kingdom of God, we should admit that the difference was both subjectively and objectively caused. How many of these parables, in fact, were easy to understand for even the closer, more attentive disciples? No, the mysteries of the kingdom were objectively genuine mysteries, i.e., unknown and unknowable to everyone, disciples and indifferent alike, until each individual decided to come to Jesus for explanations, or to disregard these dark sayings as completely unintelligible, unimportant and unworthy of further attention, Because of the barrier to understanding that most men had erected against Jesus truth, He obliged them by erecting His own barrier between them and the truth itself, When anyone abandons his own barrier to get behind Jesus barrier to know His truth, Jesus gladly reveals His secrets to him.

The fact that Jesus intentionally purposed to hide truth from people stuns the conscience of some, but must not be explained away as if He could not, nor should not, have done so. His historical situation demanded that He do it, Edersheim (Life, I, 583ff) has correctly noticed that the Lord is not simply beginning at this point to give primer lessons suited to little children. Nor is He hoping to recruit disciples by this method. Rather, He is driving adults to decide about truth already plainly taught them both in Christs earlier teaching and in His mighty works. He knew that plain truth openly stated now would have served only to alienate any but those few genuinely committed to Him. Rather than drive them away permanently, He mercifully holds them at arms length until the scandal of His humanness be eclipsed by the glorious vindication of His proper deity at the resurrection.

The very idea that a merciful God should play the game this way is so jolting to some that they eviscerate this bold purpose clause, They suggest with Bales (quoting McNeile, Jesus The Ideal Teacher, 126, italics his(: . . . in accordance with a well-known Hebraic idiom, the result is ironically described as a purpose. It is true that these debated words describe the inevitable result of Christian preaching, because when Jesus purposes a thing He produces results, especially these results! But anyone who argues that mens blindness to truth is a result of His method must admit that the Savior could have foreseen this result. So, by His deliberate choice of the method purposely willed that result. Further, this surprise maneuver of Jesus harmonizes perfectly with Gods plan to send upon men, who refuse to love the very truth that could have saved them, the full force of evils delusion, so that they put their faith in what is false. Their condemnation is just, because they not only enjoy evil, but have no confidence in the truth. (Study 2Th. 2:10-12.)

Mat. 13:14 Unto them is fulfilled the prophecy of Isa. 6:9-10, This noticeably unusual expression (autos anaplerotai), unlike the more usual statements for fulfillment of prophecy, seems to suggest a framework of truth the details of which perhaps many a situation could amply satisfy. (Cf. Joh. 12:40; Act. 28:26-27) For further illustrations of Matthews varied use of fulfilled prophecy,see the special study at pp. 8186, Vol. I, How Does Matthew Use the Prophecies? In fact, Isaiah did not prophesy specifically regarding the contemporaries of Jesus, but regarding those of his own generation. Nor is the Lord affirming that that ancient prophet had accurately foreseen across 750 years the very reaction to Messiahs ministry here depicted as real. Although this people (Mat. 13:15) is the same Hebrew nation, Isaiah was simply discussing another generation. Nevertheless, as the Master hastens to show, the prophets words so well delineate a mentality of indifference, prejudice and moral perverseness that Isaiahs expressions may be used again to picture the identical negative reactions to Jesus. The result, then, of Jesus preaching and His contemporaries response was the tragic replay of a scene in the drama in which Isaiah and Israel had been the earlier protagonists.

Far from being bleak and foreboding to Jesus disciple-evangelists, these words comfort bewildered men, stunned by Jesus apparent lack of success. By citing Isaiahs generation, He reminds them that Gods greatest prophets down through the ages have encountered the same spiritual insensitivity and the same lack of response. But, far from offering them merely more company in their misery, He lifts them into the same mighty work where Gods finest prophets had toiled. If this text applies principally to Jesus relation to His listeners, it finds application over and over again in the experience of His heralds. Any unsuccess they would encounter had already been foreseen and explained by the Lord of the harvest. It was already part of the common problem of Gods greatest spokesmen, all part of the program, hence, nothing new or surprising.

Hear . . . but never understand: why not?

13:15 Because this peoples heart is waxed gross (epachnthe from pachno whose literal meaning is to make big, fat, solid, dense; then by extension becomes: to render obtuse, insensitive, stupid, Rocci, 1448; Arndt-Gingrich, 644, see the figurative meaning as make impervious [orig. to water], make gross, dull). They are insensitive to unwelcome truth, seek reality in unreality, and so become deaf, blind and stupid. Their ears are dull of hearing: bored with unwanted lessons, they listen unwillingly. What can you do with people whose eyes they have closed and whose mind is closed to evidence no matter how satisfying? This self-chosen blindness is the whole point of this entire section and the reason for Jesus tactics, Lest the disciple become smug and complacent in his limited knowledge and understanding to the point he quit learning from the Lord, let him see that he is never beyond temptation. (Cf. Mar. 8:17-18; Heb. 3:13)

Because people do not have Gods Word abiding in them. (Joh. 6:38; Mat. 22:29)

They have no real love for God. (Joh. 6:42)

They aim for human praise, rather than Gods. (Joh. 6:44)

They place ignorant hope on their superficial possession of divine revelations. (Joh. 6:45-47)

They are deceived. (1Ti. 2:14; 2Co. 11:3; 2Ti. 3:13; Eph. 4:22; Jas. 1:13 ff)

They are conceited. (Rom. 1:21-22; Rom. 12:3; Rom. 12:16; Rom. 11:25; 1Co. 3:18; 1 Corinthians 8; 1 Corinthians 1, 2; 1Co. 10:12; Rev. 3:18) They are proud of their human wisdom. (Mat. 16:22-23; Act. 17:16-32)

They have no real love for truth: they just do not care about the difference between truth and falsehood. (2Th. 2:10) They deliberately ignore facts in order to follow their own passions. (2Pe. 3:3; 2Pe. 3:5; 2Pe. 3:8)

They measure themselves by themselves. (2Co. 10:12)

10.

They are unwilling to act on the ideas of another (Mat. 11:14-15; Luk. 7:30 ff)

11.

They fear men. (Joh. 12:42; Mat. 10:24-33)

12.

They trust themselves to be righteous. (Rom. 9:30 to Rom. 10:3; Luk. 7:30)

13.

They seek truth in any other place than where it can be found. (Pro. 17:24; Pro. 15:14; Pro. 14:6; 1Co. 1:18 to 1Co. 2:16; 1Co. 3:18 f)

14.

They lack stability. (2Pe. 3:16; 2Ti. 3:6-7)

15.

They hate exposure of their evil deeds. (Joh. 3:19-21)

And the list could continue to grow, but is it any wonder that people could hear Jesus, but never understand Him?

Mat. 13:15 . . . Lest haply they should . . . understand . . . and should turn again. Lest haply, both in Greek (mpote) and Hebrew (pn), is a conjunction expressing the purpose to remove, prohibit or hinder something one fears or wishes removed, and is used following an action taken to avoid the thing feared. (Gesenius, Hebrew and Chaldee Lexicon, 678; Arndt-Gingrich, 521) But with what previous action in our present case is this apprehension connected? Who is taking steps to avoid the comprehension of Gods message and the consequent repentance and salvation of the Israelites? We must understand Isaiah in order to understand Jesus use made of his prophecy.

In Matthews letter-perfect citation of the Septuagint translation, rather than the Hebrew as we have it today, it is the people whose mind has grown impervious, whose ears are bored with listening. It is the people who closed their eyes to what was being said, in order that they might not ever (= mpote, lest haply) see . . . hear . . . and understand and repent, and I should heal them. The responsibility for any action taken to avoid or hinder comprehension of Gods word rests squarely upon the people.

The Hebrew of the Masoretic text of Isa. 6:10 quotes God as commanding Isaiah to make this peoples heart fat, their ears heavy and shut their eyes, an action which would have effectively hindered their comprehension, their consequent repentance and Gods healing. In this case the responsibility for everything is Isaiahs, hence, Gods. Since Isaiahs mission thus conceived would seem to be an absurdity, because he would blind Israel by using the very preaching intended for their salvation, many see Gods words as ironically stating as His purpose what He knew would be the tragically unavoidable result. But who can complain to the just Judge of earth that He should purposely close the doors to repentance against His people as a whole, while not precluding the possible salvation of individuals? Further, there is awesome psychological power to harden anyone who steels himself against the continued repetition of truth.

Whereas the current Hebrew text and the Septuagint represent apparently differing textual traditions and it is temporarily impossible to decide which objectively reproduces Isaiahs original, nevertheless both readings express profound truth confirmed elsewhere on the question. (Hab. 1:5; Act. 13:40-41) It should be noticed that Marks summarization (Mar. 4:11 b, 12) agrees in concept with the Hebrew text by putting the emphasis on Gods purpose to hinder their sight, repentance and healing. The harmonization of these two versions, i.e., the Hebrew as over against the Septuagint and Matthew, may be stated as follows: God foresaw and preannounced this self-hardening in evil that rendered men completely incorrigible, and purposely sent them a prophet to tell them truth again and again that would make them all the more determined to remain what they were. This self-induced guilt and Gods judicial punishment are bound up together, because God created mens mind to work that way.

The goal, as Jesus sees it, of understanding Gods revelations is not erudition for its own sake or the satisfying of an uncommitted curiosity, but repentance! Note that men must turn again, not be converted as in the King James Version, because the responsibility is fully theirs.

And I should heal them (ka asomi autos). Juridically, they need forgiveness (cf. afeth autos, Mar. 4:12); psychologically, they need healing, because true sanity, health and normalcy can be found only in living in harmony with God, with His truth, in His universe, with His world and His people. (Cf. Exo. 15:26?; Deu. 28:60; Isa. 19:19-22; Isa. 30:26; Isa. 53:5; Isa. 57:14-21; Jer. 17:13-14; Jer. 30:10-17; Pro. 3:7-8; Pro. 3:16; Pro. 4:22; Pro. 12:18; Pro. 14:30; Pro. 15:13; Psa. 38:3; Psa. 38:7; Psa. 38:10; Psa. 38:17)

F. REJOICING IN POSSESSION AND THE RESPONSIBILITIES OF PRIVILEGE (Mat. 13:16-17)

Mat. 13:16 But blessed are your eyes, for they see; and your ears for they hear. Blessed: the humblest disciple of Jesus who has experienced Gods mercy at first-hand is better off, far happier (makrios, see on Mat. 5:3), than anyone else who is a stranger to God, be he among the greatest scholars or sought-after philosophers. Because your eyes begins the Greek sentence, it is thrown into special relief, a fact that marks the contrasting results of Jesus ministry. These men, in contrast to all the unreceptive who refused to be Jesus disciples, actually experienced realities quite invisible to the unseeing people all around them, because their openness to Jesus as a Teacher let them see in Him the very revelation of God. Others looking at the same Jesus see nothing but an itinerate rabbi who perhaps should go back to his carpenter-shop.

The situation is similar to a chess-game in progress between two expert players. Beside the table is standing a child who knows the names of the pieces and some of the most elementary moves, and, because of this beginning, is curious to see how the game will proceed. The experts will battle back and forth, thoroughly understanding every move and countermove. Even though the child is watching every play, he does not see what is really happening on the board. By contrast, the contestants see it all, experience it all.

Blessed are your eyes because they see! What a joy to Jesus to find someone who really is beginning to understand Him and His mission! (Note the contrasts in Mat. 11:25-27; Luk. 10:21-24.) It should now be no surprise that Peter should have confessed Jesus to be the Christ at Caesarea Philippi, because here is the solution to the problem of how God revealed that truth to Peter. Peter arrived at that conclusion, as did the others, because he had seeing eyes to perceive the obvious: God is doing His works and revealing His will by Jesus of Nazareth who must therefore be Gods Anointed and Son. It is no marvel that Jesus should again pronounce Peter blessed on that occasion, because it is the logical outgrowth of this one.

Mat. 13:17 For the combination prophets and righteous men see Mat. 10:41; Mat. 23:29. How many prophets longed to see Jesus at work! Not only Moses and Isaiah, but all the rest of those faithful servants of God were looking and searching hard for this salvation . . . who tried to find out at what time and in what circumstances all this was to be expected. It had to he revealed to them that the predictions they made about Christ and His Kingdom were for the Christians, not for themselves. Even angels long to catch a glimpse of these very things! (Cf. 1Pe. 1:10-12) It is not at all surprising to feel the yearning expressed by other voices out of the intertestamental Jewish literature, crying:

Blessed be they that shall be in those days,

In that they shall see the good fortune of Israel which God shall bring to pass in the gathering together of the tribes . . .

Blessed shall they be that shall be in those days,

In that they shall see the goodness of the Lord
which He shall perform for the generation that is to come,

Under the rod of chastening of the Lords anointed (sic, Anointed?)
. . . A good generation (living) in the fear of God

in the days of mercy.

(Psalms of Solomon 17:50; 18:7 ff)

In fact, during the period between the last of the great OT prophets and appearance of John the Baptist, the voice of God was silent. This silence was painful to the thoughtful Jew who felt abandoned in a hostile world. Contemplation of Israels predicament in that tormented time drove him to seek answers to this chafing situation and to study all previous revelations to sieve from them the solution. This contemplation and these studies produced a body of literature practically unknown to most modern Christians, i.e., that apocalyptic literature included in what is known as the Pseudepigraphical Writings. Whatever else may be said about or against these books, the fundamental issue in them is: When and how will Gods Messiah and His Kingdom right all these wrongs, establish righteousness, peace and blessing in our land?

Before we leap to criticize these Jewish thinkers, let us recognize that THEIR question states precisely our own yearning! Some of their guesses were quite close; others were wide of the mark. If there be any similarity between certain declarations of Jesus or certain of His viewpoints of the Kingdom, and those of some of the apocalyptists, let it be underlined here that they were guessing; He was not. He was revealing the plans of God, whereas they were doing the best they could with the light they possessed, to ink in the details before the fact. Jesus IS the fact. Now, in much the same way as they pondered the coming Messianic Kingdom, we speculate about the eternal Kingdom of Christ, how the Second Coming will be organized, the nature of the resurrection body, the geography of heaven and hell. And, if we are not careful, we will be unhappy with the very reality which these sincere, often mistaken, men longed to see and saw it not!
Further, how many righteous men down through all the ages of the Church would have rejoiced to be permitted to view even one movie of Jesus ministry or hear one tape-recording of His voice! How much more to be there in person?

But they saw them not, however, not because of the stubborn, self-induced blindness of those of Jesus age who refused to see, but because they died centuries before His birth. Though well established by their faith, they did not receive what was promised, since God had foreseen something better for us, that apart from us they should not reach the goal. (Heb. 11:39-40)

But if the Apostles and their contemporaries were privileged to witness the very events of which their predecessors could only dream and long to experience, and if the disciples could consider themselves blessed, because just five minutes with Jesus eclipses 5000 years of anticipation, what will they do about the fearful responsibility inherent in that joyous privilege? By reflection, how will the Church of Christ respond to the exceptional opportunity she has enjoyed to know not only the Law and the Prophets, not only John the Baptist, not only the Son of God on earth, not only the Apostles and their ministry, but she has been privileged to live through the very centuries that witnessed the fulfilments of many of Jesus prophecies. She has personally experienced the execution of a major part of Gods design for the Church described in the great Sermon in Parables. Can she see it all? Will she rise to the challenge of responsibility that such favor places upon her?

FACT QUESTIONS

Why did Jesus teach in parables? List His reasons.

State and explain the psychological principle behind Jesus strategy as this is seen in His choice of the parabolic method by which He taught. Show how the parabolic method in itself proved to be a screening process by which Jesus divided the audience into two basic groups: those who followed Him out of selfish motives and had no intention of becoming His disciples; and those who, though often weak, wanted above all else to grow in His discipline and serve Him.

Define the word mystery as used by Jesus in this chapter. What are, then, the mysteries of the kingdom? List some of them.

Show why the disciples were justified in asking Jesus for an explanation of His practically exclusive use of the parabolic method in this particular sermon.

Explain how people who have eyes, ears and a mind can neither see, hear nor understand. What OT passage speaks of this condition? What was there in this situation faced by Jesus that prompted Him to recognize in the situation itself a clear fulfilling of the ancient prophecy?

The OT passage cited by Jesus in reference to the obtuseness of the unbelieving of His generation is not quoted in the NT as you find it in your OT. How do you account for the different rendering Jesus gives of the passage? In what sense is the original author of that text to be understood? Is this difference significant? Was this difference created by Jesus, or did it exist before His time? If so, who made the change?

What did God expect of His people when He longed for them to turn again? What is involved in this turning?

What is the meaning of the allusion to prophets and righteous men who desired to see things observed by the Apostles?

Fuente: College Press Bible Study Textbook Series

(10) The disciples came, and said unto him.They, it would seem, were with our Lord in the boat. The parable was ended, and then followed a pause, during which, unheard by the multitude on the shore, came their question and our Lords answer.

Why speakest thou unto them in parables?The wonder of the disciples probably included many elements of surprise. Why in parables instead of, as before, the direct announcement of the kingdom of heaven, and the call to prepare for it by repentance? And why to them, when they were not students with intellect sharpened in Rabbinic schools, but plain peasants and fishermen, slow and dull of heart?

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

10. Why speakest thou in parables It was (evidently from this question) a new form of our Lord’s teaching. Why was it now so plentifully adopted as to furnish seven in a single discourse? Unto them That is, to the people. This included no doubt the cavillers who had abused his more literal teaching.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And the disciples came, and said to him, “Why do you speak to them in parables?” ’

The disciples, who had been listening to His stories and were obviously a little puzzled because they were clearly now more complicated and He never seemed to explain them, came to Him and asked Him why He taught the crowds in parables without explaining them. They could not understand why He did not say to the crowds the same things as He said to them. They did not know the hearts of the crowds as Jesus did. He knew that His words to the disciples were not for unrepentant hearts. But it should be noted that had Jesus not been teaching a number of parables in succession this question would never have been asked, thus a series of parables is indicated by the question.

Jesus’ method of teaching in parables was certainly not unique. We have examples of parables in the Old Testament, such as Jotham’s parable in Jdg 9:7-15; Nathan’s parable to David in 2Sa 12:1-6; Micaiah’s in 1Ki 22:19-22; Isaiah’s in Isa 5:1-7; Isa 27:1-6; Ezekiel’s in Eze 31:1-9, and many more, but Jesus’ parables are undoubtedly distinctive. The Rabbis also used parables and allegories, although only one is known before the time of Jesus. John the Baptist certainly spoke vividly and parabolically. But none used them as prolifically or as vividly or to as good effect as Jesus did.

That Jesus used parables and parabolic language right from the beginning of His ministry we know. In Matthew the obvious examples are Mat 7:24-27; Mat 9:15-17; Mat 11:16-19, and we might also include Mat 5:22; Mat 5:25-26; etc. depending on our definition of parable, while if we include illustrative material it is found almost everywhere. The truth is that Jesus’ teaching is steeped in parabolic language from the beginning, and we are therefore very unwise if we think we can decide what He would and would not do in a field where He was clearly an innovator, and used a number of methods. He covered a wide scope of preaching methods and used a wide number of aids such as poetic metre, repetition, parallelism, chiasmus, pithy illustration, simple parable and allegory. Nor can we hope to decide at what point He introduced a particular parabolic or allegoric method, for our material is insufficient for the purpose. What we must beware of is trying to find an interpretation for every single point spoken of in a parable.

With regard to the views of scholars about parables, while this has beneficially made us think much more about them and gain new light on them, there is no doubt that for each scholar who takes up one position there is another who takes up another, and the truth is that if we add all their positions together and then extract what suits us, we can end up believing about them precisely what we want. The only final conclusion that we can actually reach is that none of their positions are so obviously right that they exclude the others, or have convinced the majority that they alone are right, and this might be seen as suggesting that their results are therefore mainly based on the presuppositions that they started out with or built up, or from their predisposition towards the results that they wanted to find, slightly modified by their own researches, rather than on anything intrinsic in the narrative. None, however, convincingly demonstrate that their position is correct and in the end all have to base their final convictions on their own dogmatic position, a position hotly disputed by others. This suggests that the principles on which they proceed are fallible. There are in fact almost as many interpretations as there are scholars. (After all that is what scholars excel at, putting up ideas to be shot down).

Our view is that Jesus’ parables are so unique and distinctive in their simplicity and their genius that they point to the same mind as taught the Sermon on the Mount, a mind with a genius that no one else, other than Jesus, could have achieved. The early church certainly never demonstrated the ability to produce such parables in quite the same way. We also consider that there is clear evidence that in some cases a number of points are intended to be learned from them, so that some of them are to that extent allegories. We shall therefore consider them on this basis.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Explains Why He Speaks In Parables (13:10-13a).

The disciples who had had the secrets of the Kingly Rule of Heaven revealed to them in the Sermon on the Mount and subsequently, could not understand why Jesus did not speak so plainly to the crowds. Why did He only tell the crowds stories which left the listeners still unsure of what was meant, when He had made it so clear to them? (Like all of us they did not realise how little they actually knew themselves). Jesus replies that it is because the crowds are in no condition to receive the truth as stated plainly. It would actually be too much for them and therefore harmful to them. Those whose hearts were open must be brought along gradually until they repented. Let them ponder on what they were given. Then they could know more.

The advantage of the parables was that each man could interpret them as he would on different levels. Each received the truth at the level at which they appreciated it, and would go away to think and talk it over. And as a result none became ‘hardened’ as a result of the repetition of the message. Some would understand by His words one thing, and some would understand another. Some would go away with but a single lesson learned, others would interpret it in more detail. They would discuss it together. But all would learn something if they wanted to. And an explanation was always available. It was, however, only those who had begun to accept that the Kingly Rule of Heaven was here, and that Jesus was the Coming One, and who appreciated that that was what He was talking about, who would gather their full meaning. But all should have known that, for repent for the Kingly Rule of Heaven is at hand’ had been His constant message (Mat 4:17).

We do not know at what stage this incident took place, Matthew while chronological in his major outline, tends to deal within the outline with themes which build up, not with chronology, as we can see from his patterns. Thus this is no guide as to what point in time Jesus began to preach in parables. When we think about it recognise that we actually know very little about what Jesus preached to the crowds before this (only ‘repent for the Kingly Rule of Heaven is at hand’ (Mat 4:17), and that John also had preached ‘parabolically’. But we do know that even His teaching to the disciples included much ‘parabolic’ material, i.e. many illustrations. So it may well have taken the disciples some time before they recognised that He constantly differentiated in His ministry in this way, sufficiently for them to ask about it, probably in fact only when they became puzzled themselves when what they heard was not clear to them and they suddenly realised that there had been no explanation. Indeed this may actually be seen as the point where he moved from simple parable to allegory.

We should note in this regard what a ‘parable’ is. Certainly it is sometimes an earthly story with a heavenly meaning, but that is only one type of ‘parable’. It can also be a pithy saying, an illustration, a cryptic one-liner, a figure of speech, and so on. And as we have seen above, it could be a more detailed allegory (although we should not seek interpretations of every point as the later church began to do). It is both enlightening and enigmatic at the same time, depending on the listener and his receptiveness, as the parable of the sowing of the seed makes clear.

Analysis of Mat 13:10-13 a.

a And the disciples came, and said to Him, “Why do you speak to them in parables?” (Mat 13:10).

b And He answered and said to them, “To you it is given to know the mysteries of the kingly rule of heaven, but to them it is not given” (Mat 13:11).

b “For whoever has, to him will be given, and he will have abundance, but whoever has not, from him will be taken away even what he has” (Mat 13:12).

a “Therefore I speak to them in parables” (Mat 13:13 a).

Note that in ‘a’ the question is as to why He speaks in parables and in the parallel He has explained why. In ‘b’ and its parallel we have two parallel statements.

Fuente: Commentary Series on the Bible by Peter Pett

The request for an explanation:

v. 10. And the disciples came and said unto Him, Why speakest Thou unto them in parables?

The disciples who were present with Jesus, including probably even some of the twelve apostles, were still remarkably dense in spiritual matters. They had little understanding of the kingdom of God and of the real reason and end of Christ’s mission. They were not mainly concerned about the method of teaching, but about the explanation of the story.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 13:10-13. And the disciples came, &c. See the note on Mar 4:10. The answer which our Lord here returns to his disciples is remarkable: “You, my disciples, says he, who are of a humble, docile, temper, and are content to use means, and to resort to me for the understanding of such things as I deliver, to you it shall be no disadvantage that they are clothed in parables; for, besides that I am ready to interpret every thing to you, my discourses are so ordered, as to become plain and intelligible to such unprejudiced minds: the truth will shine through the veil, and the shadow shall guide you to the body and substance. But as for those proud and self-conceited Pharisees, who are elated with their own prejudices, and will neither understand nor practise things plainly delivered, for the judicial hardening of them, I deliver myself in a manner which will not readily be apprehended by men of their temper. They shall choke themselves with the husks, while you feed upon the kernel. They have brought this wilful blindness upon themselves, that in seeing they see not; and this wilful deafness, that in hearing they hear not, neither understand.” This is elegantly paraphrased in the version of 1727. They overlook what they see, and are inattentive to what they hear: the Hebraism, however, is peculiarly emphatical. The accountwhichJamblichusgivesoftheobscurityof Pythagoras is something similar to what our Saviour says here: “Pythagoras studied some obscurity in his dictates, that those only who were virtuously disposed, and so prepare for his notions, might be benefited by his discourses; but as for others, they (as Homer says ofTantalus) should be surrounded with such things as were in themselves desirable, but not be able to touch them.” The word mystery, Mat 13:11 signifies in general whatever is hidden and unknown. The heathens were accustomed to give that name to their secret religious ceremonies; but our Lord uses it here to denote some particulars which were to happen relative to the gospel, the preaching of it, and the success it was to meet with in the world; which were at that time unknown, and consequently mysteries, till they were revealed. See Mintert on the word . We have an expression in Juvenal, parallel to the latter clause of the 12th verse:

Nil habuit Codrus;et tamen illud Perdidit infelix totum nil.
Sat, iii. 208, 9.
‘Tis true, poor Codrus nothing had to boast; And yet, poor Codrus all that nothing lost.
Dryden.
This sentence of our Lord, which has the appearance of a paradox, is often made use of by him. He that hath, is he that improveth those advantages which God hath given him, and continuallyreceives more, till he has attained a full measure of them:He that hath not, is he that does not improve the like advantages, but makes so ill a use of them, that they stand him in no more stead than if he had them not. Shall be taken away even that he hath, means the talents or advantages wherewith he has been intrusted. This sentence is explained by the parable of the talents, ch. Mat 25:14, &c. See also Luk 8:18. In the passage before us we have the grand rule of God’s dealings with the children of men,a rule fixed as the pillars of heaven; this is the key to all his providential dispensations, as will appear to men and angels on the great day; and therefore in pursuance of this general rule, I speak to them in parables, says our Saviour, Mat 13:13. “I do not give more knowledge to this people, because they use not that which they have already: having all the means of seeing, hearing, understanding, they use none of them; they do not effectually see, or hear, or understand any thing.”

Fuente: Commentary on the Holy Bible by Thomas Coke

10 And the disciples came, and said unto him, Why speakest thou unto them in parables?

Ver. 10. And his disciples came and said unto him ] They came to him for satisfaction. Note this against those captious and capricious hearers, that maliciously relate to others that which to them seems not so well or wisely said by the preacher, and come not to the preacher himself, who can best unfold his own mind (all cannot be said in an hour) and make his own apology. Some sit behind the pillar, as Eli dealt by Hannah, to watch and catch what they may carp and cavil at. They contend themselves to have exercised their critiques upon the preacher, and that is all they make of a sermon, though never so savoury and seasonable. These are Herodian hearers.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10 17. ] OUR LORD’S REASON FOR TEACHING IN PARABLES. Mar 4:10-12 .Luk 8:9-10Luk 8:9-10 , but much abridged.

Fuente: Henry Alford’s Greek Testament

10. ] = Mark. This question took place during a pause in our Lord’s teaching, not when He had entered the house, Mat 13:36 . The question shews the newness of this method of teaching to the disciples . It is not mentioned in Mark: only the enquiry into the meaning of the parable just spoken: nor in Luke; but the answer implies it.

Fuente: Henry Alford’s Greek Testament

Mat 13:10-17 . The disciples ask an explanation . There is some difficulty in forming a clear idea of this interlude. Who asked? The Twelve only, or they and others with them, as Mark states (Mat 4:10 )? And when? Immediately after the parable was spoken, or, as was more likely, after the teaching of the day was over? The one certain point is that an explanation was asked and given.

Fuente: The Expositors Greek Testament by Robertson

Mat 13:10 . : Matthew makes the question refer to the method of teaching, Mark and Luke to the meaning of the parables spoken. The two questions were closely connected, and both doubtless in the minds of the disciples. A more serious difficulty arises in connection with Christ’s answer to their question, which seems to say that He adopted the parabolic method in order to hide the truths of the kingdom from unspiritual minds. Nothing is more certain than that Jesus neither did nor could adopt any such policy, and if the evangelists ascribed it to Him, then we should have no alternative but to agree with those who, like Holtzmann (H. C.) and Jlicher ( Die Gleichnissreden Jesu , pp. 131, 149, vide also his Einleitung in das N. T. , p. 228), maintain that the evangelists have mistaken His meaning, reading intention in the light of result . It is much better to impute a mistake to them than an inhuman purpose to Christ.

Mat 13:11 . : the word, as here used, might suggest the idea of a mysterious esoteric doctrine concerning the Kingdom of God to be taught only to a privileged inner circle. But the term in the N. T. means truths once hidden now revealed, made generally known, and in their own nature perfectly intelligible. So, e.g. , in Eph 3:9 , Col 1:26 . Jesus desired to make the truths of the kingdom of God known to all; by parables if they could not be understood otherwise. His aim was to enlighten, not to mystify.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 13:10-17

10And the disciples came and said to Him, “Why do You speak to them in parables?” 11Jesus answered them, “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. 12For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. 13Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. 14In their case the prophecy of Isaiah is being fulfilled, which says,

‘You will keep on hearing, but will not understand;

You will keep on seeing, but will not perceive;

15For the heart of this people has become dull,

With their ears they scarcely hear,

And they have closed their eyes,

Otherwise they would see with their eyes,

Hear with their ears,

And understand with their heart and return,

And I would heal them.’

16But blessed are your eyes, because they see; and your ears, because they hear. 17 For truly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.”

Mat 13:10-13 Proper interpretation of Jesus’ parables involves a faith commitment on the part of the hearer as well as the illuminating power of the Spirit. Parables demand a response! This response combines the power of God and the free will of the believing hearer. See introductory notes at the beginning of this chapter.

Mat 13:11 “the mysteries of the kingdom of heaven” Jesus uses this term for the New Age (cf. Matthew 5-7) with its new way of viewing reality. These mysteries are about Him and His New Kingdom. This term is used to describe God’s eternal redemptive plan that is only now being revealed by God’s Messiah (cf. Luk 22:22; Act 2:23; Act 3:18; Act 4:28; Eph 1:11; 1Pe 1:12). Every hearer does not understand (cf. Mat 13:13; Mat 13:16-17; Mat 13:19; Mat 13:23; Mar 4:11-12).

Mat 13:12 The Jewish leadership, with their scriptural knowledge, should have recognized and embraced Jesus and His teachings, but they did not. Therefore, those who could have/should have are more responsible (cf. Luk 12:48). Their partial knowledge results in complete judgment (similar to 2Pe 2:20-22).

Mat 13:14-15 “the prophecy of Isaiah is being fulfilled” This is a quote from the Septuagint (LXX). This related to Isaiah’s call and mission. God told him that he would speak, but the people would not hear and respond (cf. Isa 6:9-10). This same OT passage is quoted in Joh 12:40 and Act 28:25-27. To those who have faith, God will progressively reveal more truth as they walk in the light they have, but to those without faith the Scriptures are dark and silent! Parables open truth to those who will hear but veils truth to those who refuse faith in Christ. See F. F. Bruce, Answers to Questions, pp. 176-177.

“heart” See SPECIAL TOPIC: THE HEART at Mat 5:8.

Mat 13:16 Compare this with Mar 4:13.

Mat 13:17 “Truly” See Special Topic at Mat 5:18.

“many prophets and righteous men desired to see what you see, and did not see it” NT believers know more of God’s eternal redemptive plan and purpose for all humans than did any of the OT characters (1Pe 1:10-12). This gives us an awesome responsibility!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

10-17.] OUR LORDS REASON FOR TEACHING IN PARABLES. Mar 4:10-12. Luk 8:9-10, but much abridged.

Fuente: The Greek Testament

Mat 13:10-12. And the disciples came, and said unto him, Why speakest thou unto them in, parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

You can understand this truth if you go into certain museums. I will suppose that you know nothing whatever of comparative anatomy, and you go into the museum of comparative anatomy at Paris. If you understand a little of the science, you will learn a great deal more: for whosoever hath, to him shall be given. If you do not know anything about the subject, you will say, Well, this is the most uninteresting exhibition I ever saw, and you will come out with the feeling that you do not know anything. What you did know will have vanished in the sight of all that mass of bones arranged in those extraordinary shapes. You will only feel your own lack of knowledge in that department; you will show your ignorance, and nothing else. So it is in the things of God. If you understand the fundamental principles of true godliness, you will soon understand more; but if you do not comprehend as much as that, even the reading of the Scriptures will be but slightly instructive to you.

Mat 13:13-15. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this peoples heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; Lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

Now the Saviour turned to his disciples, and spoke specially to them.

Mat 13:16. But blessed are your eyes, for they see: and your ears, for they hear.

It is no use having eyes that do not see, or ears that do not hear; and yet I fear that there are many eyes of that kind, and many ears of that sort, in this congregation tonight.

Mat 13:17. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

Now let us read one other passage, to show how the Lord heals the blind, and makes them see.

This exposition consisted of readings from Isaiah 6; Mat 13:10-17; and Luk 18:35-43.

Fuente: Spurgeon’s Verse Expositions of the Bible

Mat 13:10. , …, why? etc.) It seemed a new thing to the disciples; see Mat 13:3.

Fuente: Gnomon of the New Testament

Teaching for the Teachable

Mat 13:10-23

Jesus defended His use of parables. He said that He carefully avoided stating the truths of the Kingdom too plainly, so as not to increase the condemnation of those who could not or would not accept them. But where the disciples cared to penetrate below the husk of the story or parable, they would reach the kernel of heavenly significance. It is given to meek and teachable hearts to know the secrets of God. Let us draw near to the great teacher, the Holy Spirit, asking Him to make us know the kernel and heart of the Word of God. See 1Co 2:6, etc.

Note these points in our Lords explanation of His parable: (1.) Beware of the evil one, who comes surreptitiously as soon as the sermon is over. (2.) The joy of the young convert must be distinguished from that of the superficial hearer. It is joy in Christ, rather than in the novelty and beauty of the words about Christ. (3.) Expect tribulation where the gospel is faithfully proclaimed. (4.) The cares of poverty hinder as well as the riches of wealth.

Fuente: F.B. Meyer’s Through the Bible Commentary

Why: Mar 4:10, Mar 4:33, Mar 4:34

Reciprocal: Pro 1:6 – a proverb Zec 11:9 – I will Mat 13:3 – in Mat 24:3 – the disciples Mar 4:2 – by parables Mar 7:17 – General Mar 9:28 – asked Mar 12:1 – he began Mar 13:3 – privately Luk 8:9 – What Joh 16:25 – proverbs

Fuente: The Treasury of Scripture Knowledge

3:10

Attention is called to the fact that the question the disciples asked pertained to them, the multitude.

Fuente: Combined Bible Commentary

Mat 13:10. The disciples, more than the Twelve (Mar 4:10). Evidently this method of instruction had not been used by our Lord to any great extent before this discourse. Mark and Luke omit the question.

Fuente: A Popular Commentary on the New Testament

Here we have the disciples’ question, and our Saviour’s answer.

Their question is, Why speakest thou to the people in parables which they do not understand? They cannot see the soul of thy meaning, through the body of thy parables.

Christ answers, “To you, my disciples, and such as you are, who love the truth, and desire to obey it, the Spirit gives you an affective, operative, and experimental knowledge, not barely to know these things, but to believe them, and feel the power of them in and upon your own hearts; but the generality of hearers do satisfy and content themselves with a bare notional knowledge of what they hear; a parable therefore is well enough for them.”

Learn, 1. That the doctrines of the gospel are mysterious.

2. That it is a matchless and invaluable privilege, practically and savingly to understand and know gospel mysteries.

3. That this privilege all are not sharers in or partakers of, but only those to whom it is given, Unto you it is given to know the mysteries of the kingdom, but to them it is not given.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 13:10-12. The disciples Mark says, , those that were about him, with the twelve, that is, not only the apostles, but such other well-disposed persons as generally attended on Christs ministry, and were desirous of learning of him; came to him, namely, when the assembly was broke up, and Christ had delivered many other parables afterward mentioned; for they came when he was alone, Mar 4:10, and said, Why speakest thou to them in parables? Although not only the Jewish doctors, but all the wise men of the East taught by parables, yet because this way of teaching had in it somewhat of obscurity, and the doctrine contained under the veil of these allegories was not so easy to be apprehended as if it had been exhibited plainly and openly, without such a cover, therefore the disciples inquire why he used this more obscure, and to many unintelligible, mode of teaching. He said, Because it is given to you Who have forsaken all to follow me, whose minds are divested of prejudice, and open to receive the truth in the love of it; to know, experimentally and practically, as well as to understand, the mysteries of the kingdom of heaven That is, the more deep and spiritual matters relating to the Messiahs kingdom, especially such as respect inward and vital religion. For the truths here alluded to, and explained in the interpretation of this parable, are as far from being mysteries, in the common acceptation of the word, that is, doctrines incomprehensible, as any thing in the world can be. But to them Who have not been prevailed upon to forsake any thing in order to follow me, and who are obstinate to such a degree that they will not hear any thing contrary to their prejudices and passions, it is not given: For whosoever hath That is, improves what he has, uses the grace and blessings imparted according to the design of the Giver, to him shall be given More and more, in proportion to that improvement. But whosoever hath not Improves it not, from him shall be taken even what he hath Here is the grand rule of Gods dealing with the children of men: a rule, fixed as the pillars of heaven. This is the key to all his providential dispensations, as will appear to men and angels in that day.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

The first interlude about understanding the parables 13:10-23

This pericope falls into two parts: Jesus’ explanation of why He taught with parables (Mat 13:10-17), and His explanation of the first parable (Mat 13:18-23).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The purpose of the parables 13:10-17 (cf. Mar 4:10-12; Luk 8:9-10)

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The disciples wanted to know why Jesus was teaching in parables. This was not the clearest form of communication. Evidently the disciples asked this question when Jesus had finished giving the parables to the crowd (cf. Mar 4:10). The plural "parables" suggests this. Matthew apparently rearranged the material Jesus presented to help his readers understand the reasons for Jesus’ use of parables at this point since their enigmatic character raises questions in our minds.