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.
11. the mysteries of the kingdom of heaven ] Secrets known only to the initiated the inner teaching of the gospel. St Paul regards as “mysteries,” the spread of the gospel to the Gentiles, Eph 3:3-4; Eph 3:9; the doctrine of the resurrection, 1Co 15:51, the conversion of the Jews, Rom 11:25.
Fuente: The Cambridge Bible for Schools and Colleges
Mat 13:11-12
Because it is given unto you to know the mysteries of the kingdom of heaven.
The preparation necessary for understanding the mysteries of the gospel
I. To explain what it is that we ought to have in order to attain an understanding of the mysteries of the gospel.
1. We ought to have an honest desire after light, and if we have this desire it will not remain unproductive. There is a connection announced in Scripture between desire and its accomplishment. The hungry are filled. Thousands are content that the Bible shall remain a sealed book-unto them it will not be given to know the mysteries of the kingdom of heaven.
2. We ought to have a habit of prayer conjoined with a habit of inquiry; and to this more will be given. It is in the Bible and not out of the Bible, where this light is to be met with. It is by the Spirit of God shining upon the Word, that His truth is reflected with clearness upon the soul.
3. We ought to do all that we know to be Gods will, and to this habit of humble, earnest, desirous reformation, more will be given. Doing stands in the same relation to prayer that reading does. Without the one or the other it is the prayer either of presumption or hypocrisy. Christ is given to those who obey Him. Reading, prayer, and reformation are obvious things; and it is the neglect of these obvious things which involves guilt. It is for want of seeking if you do not find.
II. Explain how it is that the mysteries of the gospel are, in many cases, evolved upon the mind in a clear and convincing manifestation. The carnal mind is enmity against God; and Divine truth must be brought to man from above. (Dr. Chalmers.)
For whosoever hath, to him shall be given.–
Increase of gifts
God heaps upon His faithful and elect people (such as the apostles were) new graces and benefits day by day, so that they abound in virtue and holiness: but from the unbelieving, the ungrateful, and the unworthy, He gradually takes away His gifts, both of nature and of grace.
I. He who hath faith, to him shall be given the knowledge of the mysteries of Gods kingdom; for these cannot be known without faith.
II. They who have ears or hearing, who come to God with a pure desire to learn and to obey, to them shall be revealed celestial verities; but from those who have not this pure desire, and who indulge in their own lusts and errors, shall be taken away, by degrees, that little knowledge of Divine things which they possess.
III. He who hath doctrine-in the sense of using it-he who diligently preaches and communicates to others that which lie has received, shall never be at a loss for doctrine and words which he may speak and preach, for God will supply them to him. But if any one does not make use of doctrine, he will gradually forget it and lose it. (Lapide.)
More and more, or less and less
I. This principle as it is illustrated in the parable of the sower.
II. In reference to the experience of all gracious souls. Let us give instances:
1. When a man believes the gospel in its most elementary form, that man will soon be taught the higher truths. Use starlight and you shall have sunlight soon.
2. And as it is with faith so is it with the possession of any genuine grace, Faith, love, zeal, increase by use.
3. The way in which this promise is carried out by our gracious God is worthy of observation. God gives more by a process of growth, as in parable of the sower. The main point is, have we the living principle?
III. The other side of the truth as exemplified in the experience of the insincere. They who have heard the gospel from childhood, now give up hearing. No taste for it. Lost power to appreciate it. Others receive the grace of God, but not acting upon it, lose its power. (C. H. Spurgeon.)
The law of increase
In the world among men it is commonly observed that it never rains but it pours. Where you see a sheep there is generally a flock. Money makes money. Poverty remains poor. Want of capital brings bankruptcy. A company starts on imaginary or borrowed capital: it makes a fuss and a noise, but it never prospers. By-and-by it breaks up, and all is lost, and yet it never had anything of its own to lose: thus it verifies to the letter the truth-whosoever hath not, from him shall be taken away even that he hath. Ordinarily, prosperity is a hen which likes to lay where there is a nest egg, and when one swallow of success conies others will follow it. Certainly we have found it so in the things of grace; where grace has been given more grace comes; spiritual capital well worked multiplies the stock, and spiritual wealth is realized where there is a solid basis to begin upon. (C. H. Spurgeon.)
Increase gradual through effort
Why did not the Lord give us the largest measure of grace to begin with-why promise more abundance as an after result? I think it is because we value grace all the more when it comes to us by little and little. Again, it is to our good to be exercised to get more grace. A poor woman is allowed to go and glean in a field; your generosity might say, Come, my good woman, I will give you the corn, and you shall not have the trouble of gleaning; but this might not be so good a thing for her as to allow her to gather the wheat by her own efforts. It is often much better to enable the poor to help themselves than to help them without their own exertions. God is wise towards us; he means to give us the corn, but he decides that we shall glean it, and so exercise ourselves unto godliness. We are to become rich in grace, but it is to be by heavenly trading. Growth is gift, remember that. (C. H. Spurgeon.)
Life before increase
A dead post which we saw in the ground twenty years ago is the same post still, no bigger, no smaller, and only altered by becoming rotten underground; but the tree which you saw twenty years ago, what a difference there is in it. It was then a sapling which you could bend, but now it has become as an iron pillar, and there is no moving it. So ought it to be with us, and we must aspire to have it so. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. It is given unto you to know the mysteries, c.] By mysteries, here, we may understand not only things concerning the scheme of salvation, which had not yet been revealed but also the prophetic declarations concerning the future state of the Christian Church, expressed in the ensuing parables. It is not given to them to know the purport and design of these things – they are gross of heart, earthly and sensual, and do not improve the light they have received: but to you it is given, because I have appointed you not only to be the first preachers of my Gospel to sinners, but also the persons who shall transmit accounts of all these things to posterity. The knowledge of these mysteries, in the first instance, can be given only to a few; but when these faithfully write and publish what they have heard and seen, unto the world, then the science of salvation is revealed and addressed to all. From Mt 13:17, we learn, that many prophets and righteous men had desired to see and hear these things, but had not that privilege – to them it was not given; not because God designed to exclude them from salvation, but because HE who knew all things knew, either that they were not proper persons, or that that was not the proper time: for the choice of the PERSONS by whom, and the choice of the TIME in which it is most proper to reveal Divine things, must ever rest with the all-wise God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark saith, Mar 4:11, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables. Luke saith no more than, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables. Only, Mat 8:18, he saith,
Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. Because it is given to you, &c; given by my Father: God, according to the good pleasure of his will, hath given to some persons to know the mysteries of the kingdom of God, more than to others. Some here distinguish concerning the things which concern the kingdom of God. The laws of his kingdom, they say, are delivered plainly viz. those things which are necessary to be known in order to our salvation are delivered plainly, so as we may understand them. But there are other things that belong to his kingdom not so necessary to be known in order to salvation, these God giveth to some only to know. I cannot agree to this notion. God manifested in the flesh is the great mystery of the gospel, the mystery hid from ages, yet I am sure the knowledge of Christ as such is necessary to salvation. I therefore think the emphasis lieth upon know.
1. There is a more general and confused knowledge of a thing; and there is a more distinct, clear, particular knowledge.
2. There is a mere notional knowledge, and there is a more effective, experimental knowledge.
To you my Father hath given eternal life, and, as means in order to it, to know more clearly, particularly, and distinctly the things that concern the kingdom of God; to know and to believe in me, who am the Saviour of the world: my Father hath no such special and particular kindness for the generality of this people, and therefore he hath not given to them the same aids and assistance.
For whosoever hath, to him shall be given, and he shall have more abundance: by him that hath, some understand, he that hath and maketh use of what he hath, and that is plainly the sense of it Mat 25:29, where it is the epiparabola, or conclusion of the parable about the talents. But though the preceding parable plainly leadeth to such a sense there, yet the preceding words seem as directly to lead to another sense here, and what is the more natural and proper signification of the word hath, which most naturally signifies to have a thing in our possession. He that hath, therefore, in all reason signifies, he that hath that which, Mat 13:11, is said to be given. He that hath the saving knowledge of the mysteries of the kingdom of God. To him that doth not so much come to hear me out of curiosity, and comprehends by his understanding something of my will, but hath a heart that embraces and receiveth me, so as he believeth in me. To him that hath the seed of God in him as in good ground.
Shall be given: that is expounded by the next words,
and he shall have more abundance; he shall have more grace, a more full, and clear, and distinct knowledge of me, and the things which concern my kingdom.
But whosoever hath not, hath not the seed of God, a true root of grace, in whom the seed of my word hath not fallen as in good ground, but only as in the highway, or in thorny or stony ground,
from him shall be taken away even that which he hath. How can that be?
Answer: It must not be understood of things in the same nature and kind; Luke expounds it, Mat 8:18, by , that which either to himself or to others he seemeth to have. He that hath not a truth of grace may think he hath: his hope and opinion of himself shall fail. Others may, from his gifts and parts, think he hath. God shall unmask him, taking away his common gifts, or suffering him to fall into and be overcome by foul temptations. His gifts and parts shall decay, his moral righteousness will abate by Gods just dereliction of him, and withholding his restraining grace.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. He answered and said unto them,Because it is given unto you to know the mysteries of the kingdom ofheavenThe word “mysteries” in Scripture is not usedin its classical senseof religious secrets, nor yet of thingsincomprehensible, or in their own nature difficult to beunderstoodbut in the sense of things of purely divine revelation,and, usually, things darkly announced under the ancient economy, andduring all that period darkly understood, but fully published underthe Gospel (1Co 2:6-10;Eph 3:3-6; Eph 3:8;Eph 3:9). “The mysteries ofthe kingdom of heaven,” then, mean those glorious Gospel truthswhich at that time only the more advanced disciples could appreciate,and they but partially.
but to them it is notgiven(See on Mt 11:25).Parables serve the double purpose of revealing and concealing;presenting “the mysteries of the kingdom” to those who knowand relish them, though in never so small a degree, in a new andattractive light; but to those who are insensible to spiritual thingsyielding only, as so many tales, some temporary entertainment.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He answered, and said unto them,…. Christ was always ready to give an answer to his inquiring disciples, concerning his ministry, and his conduct in it; which shows great respect to them, and condescension in him:
because it is given to you to know the mysteries of the kingdom of heaven: by the “kingdom of heaven”, is meant the Gospel, which treats of the kingdom of heaven, and of things pertaining to it; of the saints’ meetness for it, which is the regenerating and sanctifying grace of the Spirit; and of their right to it, which lies in the justifying righteousness of Christ. The “mysteries” of it intend the sublime doctrines thereof; such as relate to the Trinity of persons in the Godhead, to the incarnation of Christ, and the union of the two natures, human and divine, in him, eternal predestination, redemption by Christ, satisfaction by his sacrifice, justification by his righteousness, and pardon through his blood, the resurrection from the dead, c. things, though clearly revealed, yet may have difficulties attending them, and which are not very easily solved: now to know and understand the great truths of the Gospel, spiritually, savingly, and experimentally, is not from nature, or to be acquired by men’s industry, but is the gift of God’s grace, flowing from his sovereign will and pleasure a favour which the disciples of Christ, as a chosen people, receive from the Lord, and which is denied others:
but to them it is not given; to the wise and prudent, to the Scribes and Pharisees, to the multitude, to the bulk and generality of the people, to the rest that were blinded. Mark calls them “them that are without”; who are not in the number of God’s elect; nor within the covenant of grace, nor among the disciples of Christ; referring to a common way of speaking among the Jews, who used to call the Gentiles, all without their land, “they that are without”; and indeed all within themselves that despised the rules and judgment of the wise men i: but Christ here calls the wise men themselves such. Now our Lord, who was privy to the secret and sovereign dispensation of God, who, of his own will and pleasure, had determined to give a spiritual and saving knowledge of divine things to some, and deny it to others, made this the rule of his conduct in his ministry; that is to say, he preached in parables to some without an explication, whilst he spoke plainly to others; and, if in parables, yet gave them an interpretation, and an understanding of them.
i Vid. T. Bab. Megilla, fol. 24. 2. & Gloss. in ib.
Fuente: John Gill’s Exposition of the Entire Bible
To know the mysteries ( ). Second aorist active infinitive of . The word is from , one initiated, and that from (), to close or shut (Latin, mutus). The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. So the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Rom 16:25; 1Cor 2:7, etc.). In Php 4:12 Paul says: “I have learned the secret or been initiated” (). So Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels is used only here and in the parallel passages (Mark 4:11; Luke 8:10).
Fuente: Robertson’s Word Pictures in the New Testament
Mysteries [] . From muw, to close or shut. In classical Greek, applied to certain religious celebrations to which persons were admitted by formal initiation, and the precise character of which is unknown. Some suppose them to have been revelations of religious secrets; others of secret politico – religious doctrines; others, again, scenic representations of mythical legends. In this latter sense the term was used in the Middle Ages of miracle – plays – rude drams representing scenes from scripture and from the apocryphal gospels. Such plays are still enacted among the Basque mountaineers. (See Vincent, ” In the Shadow of the Pyrenees. “)
A mystery does not denote an unknowable thing, but one which is withdrawn from knowledge or manifestation, and which cannot be known without special manifestation of it. Hence appropriate to the things of the kingdom of heaven, which could be known only by revelation. Paul (Phi 4:12) says, “I am instructed [] both to be full and to be hungry,” etc. But Rev. gives more correctly the force of instructed, by rendering I have learned the secret : the verb being muew (from the same root as musthria) to initiate into the mysteries.
Fuente: Vincent’s Word Studies in the New Testament
1) “He answered and said unto them,” (ho de apokritheis eipen) “Then he replying explained” to the disciples who also constituted His church, referred to by Matthew as “The kingdom of heaven,” some thirty times.
2) “Because it is given unto you to know,” (hoti humin dedotai gnonai) “Because it has been given to you all to know, or to understand, as His church, which He had chosen and called out, Joh 15:16; Joh 15:27; Mat 28:18-20.
3) “The mysteries of the kingdom of heaven,” (ta musteria tes basileias ton ouranon) “The mysteries of the kingdom of the heavens,” Mr 4:10,11; Luk 8:9-10. The concealed matters regarding the New Covenant church Jesus had recently called out and constituted to do heaven’s work on the earth. Those in other ages did not even understand prophetic allusions to it, Dan 2:44-45; Zec 1:31; Mat 26:31-32; Eph 3:3-11; Rom 16:25-26.
4) “But unto them it is not given.” (ekeinos de ou dedotai) “Yet to those (not my disciples) it has not been given or doled out,” as it has to you all. To those among the unregenerate, of Judaism especially, light was not given them to understand matters regarding the true nature and function of the New Covenant order of service and worship that Jesus had begun, Matthew 3-2; Col 1:26-27. No Old Testament person could comprehend that God should call from among the Gentiles a people for His name’s sake, but He did, and revealed it, as here certified, Eph 3:3; Eph 3:9; Act 15:14.
Fuente: Garner-Howes Baptist Commentary
11. To you it is given to know the mysteries (178) of the kingdom of heaven From this reply of Christ we learn, that the doctrine of salvation is proclaimed by God to men for various purposes; for Christ declares that he intentionally spoke obscurely, in order that his discourse might be a riddle to many, and might only strike their ears with a confused and doubtful sound. It will perhaps be objected, that this is inconsistent with that prophecy,
I have not spoken in secret, nor in a dark corner: I said not in vain to the seed of Jacob, Seek me, (Isa 45:19😉
or with the commendations which David pronounces on the Law, that it
is a lamp to the feet, and that it giveth wisdom to little children (Psa 119:105.)
But the answer is easy: the word of God, in its own nature, is always bright, (179) but its light is choked by the darkness of men. Though the Law was concealed, as it were, by a kind of veil, yet the truth, of God shone brightly in it, if the eyes of many had not been blinded. With respect to the Gospel, Paul affirms with truth, that it is hidden to none but to the reprobate, and to those who are devoted to destruction, whose minds Satan hath blinded, (2Co 4:3.) Besides, it ought to be understood, that the power of enlightening which David mentions, and the familiar manner of teaching which Isaiah predicts, refer exclusively to the elect people.
Still it remains a fixed principle, that the word of God is not obscure, except so far as the world darkens it by its own blindness. And yet the Lord conceals its mysteries, so that the perception of them may not reach the reprobate. (180) There are two ways in which he deprives them of the light of his doctrine. Sometimes he states, in a dark manner, what might be more clearly expressed; and sometimes he explains his mind fully, without ambiguity and without metaphor, but strikes their senses with dulness and their minds with stupidity, so that they are blind amidst bright sunshine.
Such is the import of those dreadful threatenings, in which Isaiah forewarns, that he will be to the people a barbarian, speaking in a foreign and unknown language; that the prophetical visions will be to the learned a shut and sealed book, in which they cannot read; and that when the book shall be opened, all will be unlearned, and will remain in amazement, through inability to read, (Isa 28:11.) Now since Christ has purposely dispensed his doctrine in such a manner, that it might be profitable only to a small number, being firmly seated in their minds, and might hold others in suspense and perplexity, it follows that, by divine appointment, the doctrine of salvation is not proclaimed to all for the same end, but is so regulated by his wonderful purpose, that it is not less a savor of death to death to the reprobate than a life-giving savor to the elect, (2Co 2:15.) And that no one may dare to murmur, Paul declares, in that passage that whatever may be the effect of the Gospel, its savor, though deadly, is always a sweet savor to God.
To ascertain fully the meaning of the present passage, we must examine more closely the design of Christ, the reason why, and the purpose for which, these words were spoken. First, the comparison is undoubtedly intended by Christ to exhibit the magnitude of the grace bestowed on his disciples, in having specially received what was not given indiscriminately to all. If it is asked, why this privilege was peculiar to the apostles, (181) the reason certainly will not be found in themselves, and Christ, by declaring that it was given to them, excludes all merit. (182) Christ declares that there are certain and elect men, on whom God specially bestows this honor of revealing to them his secrets, and that others are deprived of this grace. No other reason will be found for this distinction, except that God calls to himself those whom he has gratuitously elected.
(178) “ De cognoistre les secrets;” — “to know the secrets.”
(179) “ La parole de Dieu de sa nature est tousiours pleine de lumiere et clairte;” — “the word of God in its own nature is always full of light and brightness.”
(180) “ Cependant neantmoins il ne laisse point d’estre vray, que le Seigneur tient ses secrets cachez, a fin que le goust et la fruition d’iceux ne parviene aux reprouvez;” — “yet, nevertheless, it does not cease to be true, that the Lord keeps its secrets hidden, in order that the relish and enjoyment of them may not reach the reprobate.”
(181) “ Si on demande d’ou venoit un tel privilege et honneur aux Apostres plustost aux autres;” — “if it is asked, whence came such a privilege and honor to the Apostles rather than to the others.”
(182) “ Exclud toute merite de sa part;” — “excludes all merit on their part.”
Fuente: Calvin’s Complete Commentary
(11) It is given.Better, it has been given, as by the special act of God.
To know the mysteries.The Greek word, like parable, has passed into modern languages, and has suffered some change of meaning in the process. Strictly speaking, it does not mean, as we sometimes use itwhen we speak, e.g., of the mystery of the Trinity, a truth which none can understandsomething awfully obscure (the definition given in Johnsons Dictionary), but one which, kept a secret from others, has been revealed to the initiated. Interpreted by our Lords teaching up to this time, the mysteries of the kingdom may be referred to the new birth of water and the Spirit (Joh. 3:5), the judgment to be exercised hereafter by the Son of Man (Joh. 5:25), the power of the Son of Man to forgive sins (Joh. 9:6), the new ideas (no other word will express the fact so well) which He had proclaimed as to the Sabbath (Joh. 12:8), and fasting, and prayer, and alms (Joh. 6:1-18). Those ideas had been proved occasions of offence, and therefore, for the present, the Teacher falls back upon a method of more exoteric instruction.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Given unto you to know the mysteries Mysteries to others but plain truths to you, because I furnish you the key. The parabolic form veils the truth from them, but unveils the truth to you. See introductory note of the chapter. The kingdom of heaven It is to be noted that these seven parables all have for their subject the kingdom of God: its planting principles, developments, and final victory.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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.”
Jesus replied that the reason that He treated the disciples differently from the crowds was because it was given to them to know and have unfolded to them the ‘mysteries of the Kingly Rule of Heaven’, while it was not so given to the crowds. We have here Jesus constant emphasis on the difference between those who are ‘given’ spiritual things by God (they are the ‘blessed ones’ – Mat 13:16) and those who are not. And they are then given things because they ask and go on asking (Mat 7:7) and because they show compassion (Luk 6:38) and are therefore in a state to learn. Their having been ‘blessed’ produces fruit. Compare in John’s Gospel those who have been ‘given to Him by the Father’, and thus those who in contrast have not (Joh 6:37; Joh 6:39; Joh 10:29) And these who have been given to Him are those who believe (Joh 6:40). They are therefore able to receive.
One of the greatest gifts that a man can receive is that of understanding the mystery of the Kingly Rule of Heaven. A mystery is something once hidden in, for example, the teaching of the prophets which is now being revealed. It is something puzzling now made clear. Compare the ‘mystery’ in Dan 2:28 which was revealed by Daniel himself (Dan 2:47). Although even then it still remained to be further interpreted, even if they did not think so at the time, for that spoke of the worldwide Kingly Rule. The Old Testament had taught many things about the coming Kingly Rule, but it had had to be in a form that was not fully or properly understood (although the idea was grasped in general on a basis within their level of understanding), nor could have been, because the people were limited by the level of their concepts at the time. Those concepts did not include ideas about Heaven as a future dwellingplace. They were firmly based on earth. And they had to be lest they got caught up in myths of the gods, a route that could have led them anywhere. But He had now come to make those mysteries clear to those who were fitted to receive them.
The ‘mystery’ had been a necessity in Old Testament days, because the people did not have the kind of background that would have enabled them to understand heavenly truth baldly stated. They did not have sufficient conceptual background. Talking to them about a heavenly kingdom would have been like talking to a Central African native about snow and ice. It would have been totally outside their ability to grasp the truth. (Just as the Saracens mocked when Christian knights told them how they had walked their horses across water (frozen rivers). They were clever men but they had no concept of ice). For because of the dangers of ideas connected with the surrounding gods and their mythology all teaching had to be given to Israel as though it applied to earth so that it would not become mixed up with myths about the gods. They did not want their ideas to be based on myths, but on history.
So their God did not play around in the heavens, He ruled over the heavens and dealt very solidly with earth. There was no conception in Israel of a Heaven to which they could go or of a heavenly future in which they would be involved. Thus the establishment of the coming Kingly Rule of the house of David (e.g. Isa 11:1-10; Isa 66:22-24; Eze 37:21-28; Zec 14:16-21), the future of the wicked (Isa 66:24), the coming resurrection (Isa 26:19; Dan 12:1-3), and even the going out of the Holy Spirit (Isa 32:15; Eze 47:1-12) were all portrayed as happening in very much earthly terms. They could conceive of no other.
But by New Testament times the way had been prepared, and it was therefore now necessary for Jesus to demonstrate how the Scriptures should be reinterpreted in the light of the new understanding of Heaven and eternal judgment that had grown up during the inter-testamental period. That is why He emphasised that the Kingly Rule of Heaven initially now indicated God’s rule over the individual lives of those who had responded to Him in this world, and that they were finally to look to the everlasting ‘kingdom’ where all who were His would be with Him (although that is in fact outside the Universe and is spiritual in nature – so we are thinking parabolically too!). Even Jerusalem is seen as now indicating a new heavenly Jerusalem (Gal 4:26; Heb 12:22), because the earthly Jerusalem is destined for destruction The earthly rule of an earthly king has now thus been replaced by a heavenly rule of a heavenly king (Mat 28:18), even though He is at present walking on earth among them. To use a crude term the Old Testament has been ‘deallegorised’ by Jesus. It has been reinterpreted in the light of more advanced spiritual conceptions. Fuller light had awaited those conceptions. Thus they had known that the Kingly Rule of Heaven would be spread by the teaching of the word (compare Isa 2:2-4), and would receive the response of individuals who would come together under His rule (Isa 45:23), and that it would all somehow end in a final Kingly Rule of God from Heaven. What they had not then conceived of was that it would actually be in Heaven (and then in a new Heaven and a new earth – 2Pe 3:13; Rev 21:1 where all the promises concerning ‘earth’ could be fulfilled, and Abraham and his seed could receive the promises – Heb 11:13-16).
We should consider in this regard the dangers that Jesus faced in His ministry. In a highly volatile area like Galilee, among a people who were constantly looking for a deliverer to arrive from God and free them from the Roman yoke, talk about the Kingly Rule of Heaven could soon become dangerous. Even with all His warnings His disciples still thought in terms of an earthly victory and an earthly kingdom wrought by the power of Jesus (Mat 20:20-23; Mat 24:3; Luk 22:24; Act 1:6) so that Jesus had to bring them ‘down to earth’ and remove their false presumptions (Mat 20:25-28; Luk 22:25-27). How much more would this have been so had He taught the same things openly to the crowds (Joh 6:14-15 brings out how easily that could have become a danger). By teaching in parables this danger was largely avoided.
Fuente: Commentary Series on the Bible by Peter Pett
The reason for speaking in parables:
v. 11. 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.
v. 12. 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.
v. 13. Therefore speak I to them in parables; because they, seeing, see not, and hearing, they hear not, neither do they understand.
v. 14. 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.
v. 15. For this people’s 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. Christ divides His hearers into two classes; but far from expounding a Calvinistic double decree in God, He makes a very careful distinction in explanation of the different positions toward Him and His message. To you it is given, He tells the disciples. It is not a matter of greater intelligence or of greater moral worth, but only of God’s gracious gift through the Holy Ghost. The mysteries of the kingdom of heaven they are to know through His agency, the truths once hidden, but now revealed and made known in order to add souls to the Kingdom, to His Church. The disciples had been given, and they had received, this knowledge for the salvation of their souls. The Spirit gave it to them that they not only heard and saw, but also understood with the heart and believed, as Luther says. And these mercies were to be multiplied upon them. Their understanding and their possession of the wonderful mysteries of God should grow from day to day, giving them, finally, a rich abundance of God’s mercies. But the other class did not receive Christ’s message, therefore to them nothing more is given. He that lacks understanding in spiritual matters will become more and more impoverished from day to day. It is the judgment of God upon a perverse people, due entirely to their own guilt and rejection of Him and His mercy. Isaiah had been obliged to take them to task for this refusal to bow under the hand of God, Isa 6:9-10. He had announced to them the judgment of God. Their physical eyes and ears may be in commission, but the understanding of their soul would become duller with the passage of time. Their heart would become stupid, they would have ever greater difficulty in hearing the voice of God, their eyes would become closed to the offering of His mercy. That is the judgment of God upon those that harden their hearts against the Gospel of mercy, whose prime purpose is to save souls. This judgment upon Israel began in the days of the Prophet Isaiah, and was completed in the days of Christ and the apostles. The great mass of the people of Palestine, both in Judea and Galilee, hardened their hearts against Christ’s Word and work. And so the preaching of Christ finally became unto them a savor of death unto death, 2Co 2:16.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 13:11 . ] by God , through the unfolding, that is, of your inward powers of perception, not merely by means of the exposition (Weizscker, p. 413). The opposite condition, Mat 13:13 .
] even without the help of parabolic illustration, although previous to the outpouring of the Spirit, nay, previous to the second coming (1Co 13:9 f.), this would always be the case only to an imperfect degree.
. . . . .] the secret things of the Messiah’s kingdom , things which refer to the Messiah’s kingdom. They are called , because their was now being brought about for the first time by means of the gospel. Comp. note on Rom 11:25 ; Rom 16:25 . They are the purposes that are hid in God, which man can only know by the help of divine teaching, and which the gospel unveils.
] is still to be connected with ( because ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 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.
Ver. 11. Because it is given to you ] Plutarch thinks that life is given to men merely for the getting of knowledge. And the Greeks call man , for the inbred desire of light and knowledge that is naturally in all. a But desire we never so much, none can attain to sound and saving knowledge, but those only to whom it is given from above, into whose hearts Christ lets in a ray of heavenly light. Hence Pro 30:3-4 , to know heavenly things is to ascend into heaven. And Luk 12:48 , to know the Master’s will, is the great talent of all other: there is a “much” set upon it.
But to them it is not given ] By a secret but most just judgment of God, who hath mercy on whom he will, and whom he will he hardeneth. The reason of many things now hidden from us we shall see at the last day. Have patience, and be content in the mean while with a learned ignorance.
a .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] The Kingdom of Heaven, like other Kingdoms, has its secrets ( , see a definition by St. Paul in Rom 16:25 f., viz. , ) and inner counsels, which strangers must not know. These are only revealed to the humble diligent hearers, : to those who were immediately around the Lord with the twelve; not = Luke, = Mark. (1Co 5:12-13 .)
= Luke, and Mark.
Fuente: Henry Alford’s Greek Testament
He = And He.
is given = hath been given: i.e. is permanently given.
to know = to get to know. Greek. ginosko. App-132.
the mysteries = the secrets; or the things hitherto kept secret.
of = belonging to. Genitive of Relation. App-17.
the kingdom of heaven. See App-114.
heaven = the heavens (plural) See notes on Mat 6:9, Mat 6:10.
it is not given = it hath not been given.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] The Kingdom of Heaven, like other Kingdoms, has its secrets (,-see a definition by St. Paul in Rom 16:25 f.,-viz. , ) and inner counsels, which strangers must not know. These are only revealed to the humble diligent hearers, : to those who were immediately around the Lord with the twelve; not = Luke, = Mark. (1Co 5:12-13.)
= Luke, and Mark.
Fuente: The Greek Testament
Mat 13:11. , because) This may be referred to the preceding , why? Cf. in Mat 13:13, , therefore.-, to you) who have.- , the mysteries) This term is applied, not to all things which all ought to know from revelation, but to those things which they, to whom secret things are revealed, know beyond those who know only what is strictly necessary.-, to them) who are without, in contradistinction to , you, who are within.[602] , it is not given) sc. to comprehend mysteries fully and clearly.[603]
[602] In the original, hoc vim habet removendi. I have paraphrased it, so as to express Benges meaning in a manner intelligible to the English reader.-(I. B.)
[603] In the original, nosse mysteria nuda. Literally, to know mysteries naked, i.e. fully revealed, without concealment or obscurity.-(I. B.)
Mysteria nuda, mysteries without the clothing of the parabolic form or guise.-ED.
Fuente: Gnomon of the New Testament
mysteries
A “mystery” in Scripture is a previously hidden truth, now divinely revealed; but in which a supernatural element still remains despite the revelation. The greater mysteries are:
(1) The mysteries of the kingdom of heaven Mat 13:3-50.
(2) the mystery of Israel’s blindness during this age Rom 11:25 (with context);
(3) the mystery of the translation of living saints at the end of this age 1Co 15:51; 1Co 15:52; 1Th 4:14-17.
(4) the mystery of N.T. church as one body composed of Jew and Gentile Eph 3:1-11; Rom 16:25; Eph 6:19; Col 4:3.
(5) the mystery of the church as the bride of Christ Eph 5:28-32.
(6) the mystery of the inliving Christ Gal 2:20; Col 1:26; Col 1:27.
(7) the “mystery of God even Christ,” i.e. Christ as the incarnate fullness of the Godhead embodied, in whom all the divine wisdom for man subsists Col 2:2; Col 2:9; 1Co 2:7.
(8) the mystery of the processes by which godlikeness is restored to man 1Ti 3:16.
(9) the mystery of iniquity 2Th 2:7; Mat 13:33.
(10) the mystery of the seven stars Rev 1:20.
(11) the mystery of Babylon Rev 17:5; Rev 17:7.
kingdom (See Scofield “Mat 3:2”).
Fuente: Scofield Reference Bible Notes
Because: Mat 11:25, Mat 11:26, Mat 16:17, Psa 25:8, Psa 25:9, Psa 25:14, Isa 29:10, Isa 35:8, Mar 4:11, Luk 8:10, Luk 10:39-42, Joh 7:17, Act 16:14, Act 17:11, Act 17:12, 1Co 2:9, 1Co 2:10, 1Co 2:14, 1Co 4:7, Jam 1:5, Jam 1:16-18, 1Jo 2:27
mysteries: Rom 16:25, 1Co 2:7, 1Co 4:1, 1Co 13:2, 1Co 15:51, Eph 1:9, Eph 1:18, Eph 3:3-9, Eph 5:32, Eph 6:19, Col 1:26, Col 1:27, Col 2:2, 1Ti 3:9, 1Ti 3:16
Reciprocal: Deu 29:4 – General Deu 29:29 – revealed Jdg 14:14 – they could 1Ki 10:1 – prove him 1Ki 10:3 – told her 2Ch 9:1 – questions Job 15:8 – the secret Job 17:4 – General Psa 49:4 – parable Psa 78:2 – dark sayings Psa 119:66 – Teach me Psa 119:99 – than all Pro 3:32 – his Pro 8:9 – General Pro 9:9 – General Pro 14:6 – knowledge Pro 18:1 – seeketh Isa 8:16 – among Isa 29:11 – I cannot Isa 32:3 – General Eze 34:11 – search Dan 11:33 – understand Hos 6:3 – if Hos 14:9 – wise Zec 11:9 – I will Mat 3:2 – for Mat 4:17 – kingdom Mat 13:18 – General Mat 13:36 – Declare Mat 13:51 – Have Mat 16:15 – But Mat 20:17 – took Mat 24:3 – the disciples Mar 4:26 – So Mar 10:32 – And he Luk 10:21 – revealed Luk 11:36 – the whole Joh 3:3 – he cannot Joh 8:32 – ye shall Joh 9:37 – Thou Joh 15:15 – all Joh 16:25 – proverbs Joh 17:8 – I have 1Co 12:8 – is given 1Co 14:2 – howbeit 2Co 3:14 – their Eph 3:4 – ye may Col 4:3 – the mystery 2Th 2:10 – they received 2Ti 3:7 – learning Jam 1:17 – good 1Jo 5:20 – and hath Rev 1:20 – mystery Rev 2:17 – to eat Rev 17:9 – here
Fuente: The Treasury of Scripture Knowledge
3:11
A familiar statement that may be heard on the parables is as follows: “Jesus spoke in parables in order to make his teaching easier to be understood by the people.” Such a statement is exactly opposite of the truth, for this very verse says, in answer to the question of the disciples, that it was not given to the multitudes to know the mysteries of the kingdom of heaven. It may be replied that it was because this knowledge of the mysteries was not possessed by the multitudes that the parables were given to explain them. But that is not correct, for even the disciples did not understand the meaning of the parables until Jesus had them to himself and explained them. A natural question now is in regard to the present day. May we speak of the parables as a means of making the subject plainer in our teaching of the subjects of the New Testament? The answer is that we may, and the reason is that we have both the illustration (the parable) and the thing illustrated with us which is the church and the Gospel, and we can show the comparison. The kingdom had not yet been started when Jesus spoke to the multitudes and hence it was not time to introduce them to all of its mysteries or un-revealed truths.
Fuente: Combined Bible Commentary
Mat 13:11. Because it is (hath been and is) given to you. To you is emphatic. A gift of God, is here said to be bestowed on one class of hearers (you), and not bestowed on another (them).
To know. Without this gift there could not be proper knowledge of the truth to be conveyed by the parable. The two classes are, as in this case, separated by their own choice. Gods good pleasure, the ultimate ground, involves the free choice of the persons concerned.
The mysteries. A mystery is not necessarily something inscrutable in its nature, but it may be that which is unknown to man in his natural condition, before it is revealed to him by God. The mysteriousness arises mainly from the sinful state of man; yet God for wise purposes often withholds the revelation without which these things remain mysteries. The great mystery is Christ Himself (1Ti 3:16), making peace between God and man, between man and man (Jew and Gentile; Eph 3:4-11). This was not fully revealed to the Apostles until long after the death of Christ, although they already had clearer views than the mass of the people. Where this gospel mystery has been preached, sin alone hides it from men; however much may remain not fully revealed to us.
Of the kingdom of heaven. These parables relate to the kingdom of Christ as a whole.
It is not given. They hear the parables as parables, not as vehicles of spiritual truth.
Fuente: A Popular Commentary on the New Testament
Verse 11
Mysteries; truths before unknown.
Fuente: Abbott’s Illustrated New Testament
13:11 {2} 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.
(2) The gift of understanding and faith is given only to the elect, and all the rest are blinded through the just judgment of God.
Fuente: Geneva Bible Notes
Jesus explained that He was teaching in parables because He wanted to give new revelation concerning the kingdom to His disciples but not to the multitudes (cf. Mat 7:6). Therefore He presented this truth in a veiled way. The word "mysteries" (Gr. mysterion, secrets) comes from the Old Testament and the Hebrew word raz (Dan 2:18-19; Dan 2:27-30; Dan 2:47 [twice]; Mat 4:9). It refers to what God knows will happen in the future. "Mysteries" are "secrets," namely, divine plans for the future that He reveals to His elect. Paul defined a mystery in Col 1:26 where he wrote, "the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints."
"A ’mystery’ in Scripture is a previously hidden truth now divinely revealed. This chapter shows clearly for the first time, that there will be an interval between Christ’s first and second advents (Mat 13:17; Mat 13:35; cp. 1Pe 1:10-12)." [Note: The New Scofield . . ., p. 1014.]
Jesus was revealing some of God’s plans concerning the future of the messianic kingdom, but He was not allowing the unbelieving multitudes to understand these plans. Some have interpreted these parables as revealing "the coming of the Kingdom into history in advance of its apocalyptic manifestation." [Note: George E. Ladd, The Presence of the Future: The Eschatology of Biblical Realism, p. 222; cf. p. 225. See also Carson, "Matthew," p. 307.] This is the view of covenant premillenarians and progressive dispensationalists. Others believe Jesus revealed information about the kingdom in view of its postponement. [Note: Toussiant, pp. 171-72.] This is the interpretation of normative dispensationalists.
". . . the very outskirts of the subject already force the conclusion that those mysteries refer not to the nature of the kingdom, but to the manner of its establishment, the means employed, the preparation for it, the time for its manifestation, and such related subjects." [Note: Peters, 1:142.]
The Bible student must determine which of these two views is correct on the basis of the meaning of the parables and from all that Matthew has recorded about the kingdom.
Some dispensational writers believe the parables in Matthew 13 deal with the period between the first and second advents of Messiah exclusively. [Note: E.g., Walvoord, Matthew: . . ., p. 97-107; Barbieri, p. 50-51; and J. Dwight Pentecost, The Words and Works of Jesus Christ, p. 214.] Some of these believe that there is no connection between these parables and Old Testament teaching. [Note: E.g., Gaebelein, 1:263-64; Barnhouse, pp. 169-70; Kelly, pp. 265-66; E. Schuyler English, Studies in the Gospel According to Matthew, pp. 91-92; and Ada R. Habershon, The Study of the Parables, pp. 112, 118-19.] Other dispensationalists believe these parables describe the inter-advent period culminating in the messianic kingdom. This is the interpretation I prefer, and it is quite similar to the preceding view. It seems to me that since Jesus consistently used the same terms for the kingdom in chapter 13 that He did elsewhere in Matthew, He was referring to the same entity. Nothing in the chapter makes this interpretation unnatural. Another option is that these parables describe only the messianic (millennial) kingdom. [Note: E.g., Toussaint, Behold the . . ., pp. 175-76; and Ronald N. Glass, "The Parables of the Kingdom: A Paradigm for Consistent Dispensational Hermeneutics," paper presented at the meeting of the Evangelical Theological Society, Lisle, Illinois, 18 November 1994.]
Mat 13:12 repeats a proverbial truth (cf. Mat 25:29). It encourages gratitude for spiritual blessings and warns against taking these for granted. The believing disciples had access into the kingdom by faith in Jesus Christ. God would give them greater understanding that would result in abundance of blessing. However the unbeliever would not only fail to receive further revelation, but God would remove the privilege of becoming a subject in the kingdom from him or her.