The disciples came, and said to him, “Why do you speak to them in parables?”
He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them.
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Matthew 13:10-11 sits inside this longer paragraph.
The disciples came, and said to him, “Why do you speak to them in parables?”
He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. For whoever has, to him will be given, and he will have abundance, but whoever doesn’t have, from him will be taken away even that which he has. Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand.
Parallel Translations
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The disciples came, and said to him, “Why do you speak to them in parables?”
He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them.
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And the disciples came and sayde to him: Why speakest thou to the in parables?
He answered and sayde vnto them: it is geve vnto you to knowe the secretes of the kyngdome of heven but to the it is not geve
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Then the disciples came, and said to him, Why speakest thou to them in parables?
And he answered, and said vnto them, Because it is giuen vnto you, to know the secretes of the kingdome of heauen, but to the it is not giue.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (37)
- 1 Corinthians 2:9-10 (v11) But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has…
- 1 Corinthians 2:14 (v11) Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are…
- Matthew 19:11 (v11) But he said to them, “Not all men can receive this saying, but those to whom it is given.
- James 1:5 (v11) But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.
- 1 John 2:27 (v11) As for you, the anointing which you received from him remains in you, and you don’t need for anyone to teach you. But as his anointing…
Show all 37 cross-references
- 1 John 2:20 (v11) You have an anointing from the Holy One, and you all have knowledge.
- Ephesians 1:9 (v11) making known to us the mystery of his will, according to his good pleasure which he purposed in him
- Ephesians 5:32 (v11) This mystery is great, but I speak concerning Christ and of the assembly.
- Colossians 1:26-27 (v11) the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, to whom God was pleased to make…
- Isaiah 35:8 (v11) A highway will be there, a road, and it will be called “The Holy Way”. The unclean shall not pass over it, but it will be for those who…
- Matthew 16:17 (v11) Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
- Luke 8:10 (v11) He said, “To you it is given to know the mysteries of God’s Kingdom, but to the rest in parables; that ‘seeing they may not see, and…
- John 6:65 (v11) He said, “For this cause I have said to you that no one can come to me, unless it is given to him by my Father.”
- Romans 16:25 (v11)
- James 1:16-18 (v11) Don’t be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights, with…
- Psalms 25:8-9 (v11) Good and upright is Yahweh, therefore he will instruct sinners in the way. He will guide the humble in justice. He will teach the humble…
- Mark 4:11 (v11) He said to them, “To you is given the mystery of God’s Kingdom, but to those who are outside, all things are done in parables,
- Luke 10:39-42 (v11) She had a sister called Mary, who also sat at Jesus’ feet, and heard his word. But Martha was distracted with much serving, and she came up…
- 1 Corinthians 2:7 (v11) But we speak God’s wisdom in a mystery, the wisdom that has been hidden, which God foreordained before the worlds for our glory,
- 1 Corinthians 13:2 (v11) If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don’t…
- 1 Corinthians 15:51 (v11) Behold, I tell you a mystery. We will not all sleep, but we will all be changed,
- Mark 4:33-34 (v10) With many such parables he spoke the word to them, as they were able to hear it. Without a parable he didn’t speak to them; but privately…
- 1 Corinthians 4:1 (v11) So let a man think of us as Christ’s servants, and stewards of God’s mysteries.
- 1 Timothy 3:9 (v11) holding the mystery of the faith in a pure conscience.
- Psalms 25:14 (v11) The friendship of Yahweh is with those who fear him. He will show them his covenant.
- Matthew 11:25-26 (v11) At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding,…
- Mark 4:10 (v10) When he was alone, those who were around him with the twelve asked him about the parables.
- John 7:17 (v11) If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself.
- 1 Corinthians 4:7 (v11) For who makes you different? And what do you have that you didn’t receive? But if you did receive it, why do you boast as if you had not…
- Ephesians 3:3-9 (v11) how that by revelation the mystery was made known to me, as I wrote before in few words, by which, when you read, you can perceive my…
- Ephesians 6:19 (v11) on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News,
- Colossians 2:2 (v11) that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that…
- Isaiah 29:10 (v11) For Yahweh has poured out on you a spirit of deep sleep, and has closed your eyes, the prophets; and he has covered your heads, the seers.
- Acts 17:11-12 (v11) Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the Scriptures…
- Ephesians 1:18 (v11) having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his…
- 1 Timothy 3:16 (v11) Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached…
- Acts 16:14 (v11) A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us. The Lord opened her heart to…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
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Geneva Bible translators 1599 · Public Domain On v11 The gift of understanding and of faith is proper…
The gift of understanding and of faith is proper to the elect, and all the rest are blinded through the just judgment of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–11 10 And the disciples came, and said unto him,…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–11 Luke saith, Luk 8:9, His disciples asked him, saying,…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v10 Here we have the disciples’ question, and our Saviour’s…
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.
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv10–11 He answered, and said unto them,.... Christ was always…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v11 To you, who have, it is given to know…
To you, who have, it is given to know the mysteries of the kingdom of heaven - The deep things which flesh and blood cannot reveal, pertaining to the inward, present kingdom of heaven. But to them who have not, it is not given - Therefore speak I in parables, that ye may understand, while they do not understand.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v11 Verse 11. It is given unto you to know…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v10 Mat 13:10-12. The disciples — Mark says, οι περι…
Mat 13:10-12. The disciples — Mark says, οι περι αυτον συν τοις δωδεκα, those that were about him, with the twelve, that is, not only the apostles, but such other well-disposed persons as generally attended on Christ’s 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 Messiah’s 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 God’s 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v10 Christ, in these verses, gives a “reason” why he…
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
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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 Messiah’s 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10–11 And his disciples came. How great was the concern…
And his disciples came. How great was the concern of the apostles for the welfare of their countrymen. They did not say to Jesus, Why speakest thou thus to us; but, why speakest thou to them in parables? (St. Thomas Aquinas)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–11 And the disciples came, and said unto him--"they that…
And the disciples came, and said unto him--"they that were with Him, when they were alone" (Mar 4:10).
Why speakest thou to them in parables?--Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10–11 10. Why speakest thou… in parables — It was…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–11 10–17. The Reason why Jesus teaches in Parables
10–17. The Reason why Jesus teaches in Parables
Mar_4:10-12; Luk_8:10
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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.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–11 (10) The disciples came, and said unto him.—They, it…
(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 Lord’s 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?
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–11 Vers. 10-17. The reason w hy Christ spoke to…
Vers. 10-17. The reason w hy Christ spoke to the multitudes in parables.
The question of the disciples (ver. 10).
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Christ"s antithesis You are the recipients of God"s gift; they are not (ver. 11).
This is not arbitrary, but in accordance with a universal law (ver. 12).
They have not been using their faculties, and therefore they are thus judged, in accordance with the words of Isaiah (vers. 13-15).
The privilege of the disciples further insisted upon (vers. 16, 17).
Matthew alone in this form. In Luke the disciples asked our Lord what the parable was; in Mark, more generally, they "asked of him the parables." Whether the question as given by St. Matthew was actually spoken by the disciples or not, the Lord"s answer, the substance of which is the same in all three accounts, suggests that it at least represents their thoughts. St. Matthew probably wishes to bring out with special clearness, by his version of their words, the point of our Lord"s reply. And the disciples. Including more than the twelve; so Mark, "They that were about him with the twelve" (cf. Mat_5:1, note) Came. Presumably some little time afterwards, for he must have left the boat (ver. 2). And said unto him, Why speakest thou unto them in parables? Them; i.e. those outside the circle of Christ"s followers (oi exw , Mark). For the general meaning of our Lord"s reply to this question, see the remarks at the beginning of this chapter. Other questions about our Lord"s reasons for what he did are to be found in Mat_9:11, 14 15:2 17:19 26:8. (cf. Mat_12:2 with also Luk_6:2)
Vers. 10-17. The reason of the parable.
After our Lord had discoursed in parables to the multitude assembled on the seashore, his disciples inquired of him why he used that mode of teaching, for hitherto he had spoken in simple and explicit language. The reply shows that the design was
I TO EVINCE THE SPIRITUALITY OF SAVING TRUTH.
1. It is a mystery to be revealed.
(1) The universe is dual, having material and spiritual complements. Between these there are wonderful correspondences. There are, therefore, similitudes in abundance in the visible to illustrate the spiritual.
(2) Yet we cannot, by natural reason unaided, attain to the knowledge of the spiritual. We know not how to apply the similitudes.
(3) Revelation from God is therefore necessary to supply this need. "The things of God none knoweth save the Spirit of God.
(4) So this knowledge comes to us as a gift from God. "Unto you it is given," etc.. (ver. 11; see also 1Ki_3:9, 12 Pro_2:6 Joh_3:27 Jam_1:17)
2. It is still mystery when revealed.
(1) In its doctrine. God manifested in the flesh is the great mystery of godliness. Connected with the incarnation are the awful mysteries of the passion and death of Christ. And with these, again, the resurrection and ascension, and the coming of the Holy Ghost.
(2) In its experience. What a blessed mystery is the justification of a sinner before God! Then his adoption, regeneration, and sanctification. And finally his resurrection. (see 1Co_15:51)
3. The revelation is blessed.
(1) Saving truth is the highest truth. The things of God are the grandest things. The Godward side of all things is their nobler side. The things of God are the things of the soul. These are as superior to the things of the body as mind is superior to matter.
(2) The gospel is the fuller revelation of the transcendent truth. Of this the "prophets and righteous men" of earlier times had glimpses which whetted their desire to see the brighter day. (cf. Heb_11:40 1Pe_1:9-12) The "eyes" of the disciples were "blessed" in beholding the Person of Messiah. (see Luk_2:30) Their "ears" were "blessed" in listening to his wonderful doctrine.
(3) In these privileges the least in the kingdom of heaven is greater than the greatest of the prophets. (see Mat_11:11) And we are no less favoured than the first disciples. For there is still the personal manifestation of the Son of God to the believing heart. (see Joh_14:21)
II TO LIMIT THE REVELATION OF THE SAVING TRUTH.
1. It was to hide it from the false.
(1) The disciples perceived that in using the parable Jesus intended to conceal his meaning, and this prompted their question. The answer confirmed their suspicion.
(2) It also showed that it was a judgment upon unbelief. Jesus did not at first discourse in parables. He adopted this method after his message had been refused. The Pharisees had seen the grandest miracles; they had heard the noblest doctrine; they were only moved to rancour. Now he abandons them to their obduracy. Pharaoh for a long time hardened his heart; then God hardened it for him. (see Exo_8:15, 32 9:12 10:20) A gross heart is a heart stupefied by sensual indulgence. (see Deu_32:15 Psa_58:4, Psa_58:5)
(3) In the passage cited from Isaiah the prophet anticipated the judgments which came upon the Jewish nation in the Babylonish captivity. (see Isa_6:9-12) But the prophecy also refers to the days of Messiah. This is suggested in the fact that it was uttered in connection with a vision of the glory of the Lord which was the glory of Christ. (see Joh_12:39-41) This double or second fulfilment is recognized in the words, "in them is fulfilled" (ver. 14), anaplhroutai , again fufilled." So the parabolic teaching of Jesus was a prelude to the abandonment of the nation to the terrible consequences of their unbelief.
(4) The Gentile also has his admonition. From him that hath not, uses not, God"s gifts, the gifts will be withdrawn. They will not see, therefore they shall not see. They will not be converted, therefore they shall not be converted. God says this at the end of every sinner"s life. Sometimes he says it before the sinner"s life is ended.
2. It was to preserve it for the true.
(1) The parable encourages the diligent. The similitude is striking and pleasing, and arrests attention. It is a mystery, or secret thing. Its meaning is not on the surface. Inquisitiveness is excited. The prayerful heart has the help of the Spirit of truth. So the parable is "a shell that keeps good fruit for the diligent, but keeps it from the slothful" (Henry).
(2) A man has what he uses. What he uses not he only seems to have. (cf. Luk_8:18) What a man uses not is wasted; but in the using it becomes a part of himself. Its resultant is in his character. Thus it is preserved. He hath it.
(3) God increases his gifts to those who use them. Men act on the same principle. Truth attained is the key to truth concealed. For in all truth is unity and harmony. In the disciples of Christ is fulfilled the promised blessing, viz. that the eyes of them that see shall not be dim. (Isa_32:3)
(4) Those who now "see through a glass darkly" shall in the world to come see "face to face." The noblest blessings are entailed upon the true understanding of the mysteries of the kingdom of heaven. J.A.M.
HOMILIES BY R. TUCK Ver. 10. The reason for the use of parables.
It is not sufficiently observed that our Lord adopted the parabolic style only after he had been teaching for some time. His earlier discourses are full of illustrations, and they set truth in paradoxical sentences which excite thought and inquiry; but the parabolic was a new method of hiding truth for a while, and from some, which was called for by certain results attending Christ"s teachings. It should be clearly seen that the parable is designed to wrap truth up so that it may be kept safe, but be hidden from the many for the present; and uncovered and brought to light, by the spiritually minded now, and for all by and by. The previous chapters of Matthew have shown what a divided feeling was growing up, even in Galilee, concerning Christ. Some, indeed, held fast their hope in him; but the official Pharisees took a decided position against him, and they influenced very many; even our Lord"s own relations had joined the distrustful party. Jesus was influenced by these conditions. He wanted to warn, correct, and reprove; but these people would only turn to evil everything he said, and become more embittered against him if he spoke out plainly. So he wrapped truth of warning and correction up in parables, which would carry his meaning without his actually speaking it out. Three reasons for the use of parables may be given.
I One reason was related to his immediate disciples: IT ENABLED HIM TO CONTINUE HIS TEACHING OF THEM. A chief part of our Lord"s work was preparing the apostles for their future work. And he did this not only by direct teachings, but also by examples of teaching. But opposition might have stopped these examples if our Lord had not changed his style and adopted the parabolic.
II One reason was related to his ordinary congregations: IT ENABLED HIM TO ADAPT HIMSELF MORE PRECISELY TO THEIR CAPACITIES. It is quite possible that our Lord found the paradoxical style of the sermon on the mount misused, and therefore tried the pictorial style of the parable, which is so eminently suited to the child-minded. All who teach such know how they are helped by being shown what things are like. By them principles are grasped when they are illustrated in incidents, or painted in pictures.
III One reason was related to his enemies: IT ENABLED HIM VERY SEVERELY TO REPROVE THEM WITHOUT GIVING OPEN OFFENCE. No one could take exception to our Lord"s beautiful descriptions and incidents, but men with bad consciences quickly perceived that he spake the parables against them. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 Because it is given unto you to know the…
Mat_13:11-12
Because it is given unto you to know the mysteries of the kingdom of heaven.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v10 10, 11. Given to you to know the mysteries…
10, 11. Given to you to know the mysteries of the kingdom. Truths that the uninstructed multitude are not yet prepared for. Every one knows that the lessons given must be adapted to the state of the pupil. Spiritual preparation is needful to understand the deeper spiritual truths (1 Cor. 2:6, 11).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On v11 A "mystery" in Scripture is a previously hidden truth,…
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:
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(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").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv10–11 The request for an explanation:
The request for an explanation:
v. 10. And the disciples came and said unto Him, Why speakest Thou unto them in parables?
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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.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v10 General Information:
General Information:
Jesus explains to his disciples why he teaches with parables.
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You have been given the privilege of understanding mysteries of the kingdom of heaven, but to them it is not given
This can be translated with the active form and with implied information expressed clearly. AT: "God has given you the privilege of understanding mysteries of the kingdom of heaven, but God has not given it to these people" or "God has made you able to understand mysteries of the kingdom of heaven, but he has not enabled these people to understand" (See: Active or Passive and Assumed Knowledge and Implicit Information)
You have been given the privilege
The word "You" is plural here and refers to the disciples. (See: Forms of You)
mysteries of the kingdom of heaven
Here "kingdom of heaven" refers to God's rule. The phrase "kingdom of heaven" occurs only in the book of Matthew. If possible, try to keep it in your translation. AT: "the secrets about our God in heaven and his rule" (See: Metonymy)
whoever has
"whoever has understanding" or "whoever receives what I teach"
will be given more
This can be translated in active form. AT: "God will give him more understanding" (See: Active or Passive)
whoever does not have
"whoever does not have understanding" or "whoever does not receive what I teach"
even what he has will be taken away from him
This can be stated in active form. AT: "God will take away even what he has" (See: Active or Passive)
translationWords
disciple
Jesus
parable
understand
mystery
kingdom of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10–11 13:10 From this point on, Jesus rarely taught the…
13:10 From this point on, Jesus rarely taught the general public. Instead, he focused on teaching those who had committed themselves to him (13:1–20:34), though he would once again confront Israel (21:1–23:39). • The people were the unbelieving opponents mentioned again in 13:11 (“others”) and 13:12 (“those who are not listening”).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.