Matthew 13:10

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.

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.

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

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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

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

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

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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.

(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.

10–17. The Reason why Jesus teaches in Parables

Mar_4:10-12; Luk_8:10

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

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.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

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

Mat 13:11

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

The thing might be “plain” enough if revealed, but it means simply that it “had” not been before made known. Thus the “mysteries of the kingdom” do not mean any doctrines incomprehensible in themselves considered, but simply doctrines about the preaching of the gospel and the establishment of the new kingdom of the Messiah, which “had not” been understood, and which were as yet concealed from the great body of the Jews. See Rom 16:25; Rom 11:25; Eph 3:3-4, Eph 3:9. Of this nature was the truth that the gospel was to be preached to the Gentiles; that the Jewish polity was to cease; that the Messiah was to die, etc. To the disciples it was given to know these truths. This was important for them, as they were to carry the gospel around the globe. To the others it was not “then” given. They were too gross, too earthly; they had too, grovelling conceptions of the 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.

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).

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

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

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

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

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Vers. 10-17. The reason w hy Christ spoke to the multitudes in parables.

The question of the disciples (ver. 10).

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 request for an explanation:

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

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

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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

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

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

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

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

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

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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.

General Information:

Jesus explains to his disciples why he teaches with parables.

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.

10–17. THE REASON WHY JESUS TEACHES IN PARABLES

Mar 4:10-12; Luk 8:10

10. ἐν παραβολαῖς. 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.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10-17.] Our Lord’s reason for teaching in parables. Mar 4:10-12.Luk 8:9Luk 8:9, Luk 8:10, but much abridged.

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

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 10. And the disciples came and said to Him, Why dost Thou speak to them in parables?] Mk. has: “And when He was in private, those who were around Him with the Twelve were asking Him the parables.” This is ambiguous. Lk. interprets it to mean, “asked Him the meaning of the parable.” In Mk. we must understand that vv. 10-33 refer to teaching on some occasion other than that implied in vv. 1-9, 35-36. This explains Mk.’s plural παραβολάς. On some other occasion the Twelve and others asked for an explanation of the parable of the Sower and of other parables. But Mt. prefers to treat Mk 10-33 as a part of the same scene as Mk. 1-9, Mar 1:35-36. He therefore omits “And when He was in private,” and changes “Asked Him about the Parables” into “Said to Him, Why dost Thou speak to them in parables?” For προσελθόντες, see on 4:3.—οἱ μαθηταί] “disciples” in a wide sense. Mt. thus avoids representing the Twelve as ignorant of the reason of Christ’s use of parables. See Introduction, p. xxxiii.

10-23. Mt. and Lk. agree against Mk. in the following:

οἱ μαθηταί, Mat_10; οἱ μαθηταὶ αὐτοῦ, Luk_9. Mk. has οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα.

ὁ δὲ—εἷπεν—γνῶναι τὰ μυστήρια, Mat_11, Luk_10. Mk. has καὶ ἔλεγεν—τὸ μυστήριον.

ἐν τῇ καρδίᾳ αὐτοῦ, Mat_19 = ἀπὸ τῆς καρδίας, Luk_12. Mk. has εἰς αὐτούς.

δέ, Mat_20, Luk_13; Mat_22, Luk_14; Mat_23, Luk_15. Mk. has καί.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.