Matthew 13:51

Mat_13:51

Have ye understood all these things?

A clear understanding

I fear there are hundreds of religionists in this country who never think of understanding that which they attend to under the name of religion. It can never be a sanctifying word to any except so far as they receive it into their understanding. To realize by experience a doctrine is the only way of knowing it. Those men never forget a truth who have had it burned into them as with a hot iron.

I. Let us consider this searching question, Have ye understood all these things? as spoken to those who can humbly, but yet confidently, say, yes, i have understood these things. We can say, One thing I know; whereas I was blind, now I see. If we have understood these things, what then?

1. Let us be thankful to God, for this understanding of Divine truth is not due to any natural intelligence we possess.

2. If you have been led to understand these things, ought not this to encourage you to seek to understand more?

3. You should not be backward to tell them to others. We are to be pupil teachers; pupils always, but teachers too.

II. But some who think they understand all these things do not understand them. Is your life in accordance with what you know? It is a solemn thing to have an understanding of Divine truth, but not to be affected by it to repent of sin. Many professors with big heads and small hearts.

III. Are there not some who would hardly know how to answer this question? They understand, and yet they do not: theoretically but not spiritually. You know Jesus Christ; but have you accepted Him? (C. H. Spurgeon.)

God will perfect the knowledge of the humble believer

If I find myself growing in Gods garden, though I be the tiniest plant in all the bed, yet it is such a mercy to be in the garden at all-I who was a wild rank weed out in the wilderness before-that I will not doubt but what He will water me when I need it, and that He will tend and care for me till I shall come to perfection. (C. H. Spurgeon.)

Knowledge to be communicated to others

Let other candles be lit from thy candle, and thy candle shall burn none the less brightly; but the rather in this it may be said, that to enrich yourselves in all knowledge you must enrich others with the knowledge that you have. (C. H. Spurgeon.)

The responsibility of knowledge

I charge thee, knowing professor, to remember thy solemn responsibility. I beseech thee, as thou lovest thine own soul, not to make a downy bed out of thy knowledge, for it shall be a thorn in thy dying pillow. I charge thee, man, not to make hell hotter to thyself than it need be by taking all this knowledge in, and punting after more, while you forget that to obey is better than sacrifice, to trust is better than to boast, to love is better than to rival, and to serve out of simple affection is better than to prate, and to discuss, and to criticize, and to censure. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 13:51-52. Jesus saith, Have ye understood all these things? — As well those parables of which I have given you no particular explication, as those that I have explained? Thus a conscientious teacher will sedulously inquire concerning the profiting of his hearers. They say unto him, Yea, Lord — We have understood them. Then saith he, Every scribe instructed unto the kingdom of heaven — That is, every duly-prepared preacher of the gospel, is like unto a man that is a householder, &c. — Has a treasure of divine knowledge, out of which he is able to bring forth all sorts of instructions. By this similitude our Lord showed his disciples the use they were to make of the knowledge they had acquired, whether from the old revelation that had been made to them by the prophets, or from the new one of which Jesus was the author and dispenser. As if he had said, As the wise master of a family, who possesses plenty of all sorts of provisions, brings them forth as the occasions of his family require, just so every able minister of the gospel, out of the stores of his knowledge, must bring forth instructions suitable to the necessities of his hearers. The word treasure signifies any collection of things whatsoever, and the places where such collections are kept.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:51 The ability to understand the mysteries of the Kingdom is a gift from God (13:10-17, 23).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 13:51. Πάντα, all things) Our Lord was ready to explain the other parables also to His disciples; but they understood them, if not perfectly, yet truly.

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

Mat 13:51-52 . Conclusion of the parabolic collection .

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

They ought to be diligent, which have not only to be wise for themselves, but to dispense the wisdom of God to others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Jesus saith unto them--that is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone (Mat 13:36, &c.).

Have ye understood all these things? They say unto him, Yea, Lord.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 51. Have ye understood all these things?] Divine truths must not be lightly passed over. - Our Lord's question here shows them to be matters of the utmost weight and importance; and that they should be considered again and again, till they be thoroughly understood.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(51) Have ye understood all these things?—The verb is the same as that used in the parable of the Sower. An intellectual apprehension of the truth, which is also spiritual, is the condition of the growth in wisdom which enables the disciple to become in due course a teacher. There was doubtless in the answer of the disciples a grateful consciousness of a rapid increase in knowledge and insight. There was also a certain child-like naïveté in the readiness with which they declared their conviction that they had mastered all the mysteries of the kingdom which had been veiled beneath the symbolism of these earthly similitudes.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

51, 52. The Scribes of the Kingdom of Heaven

52. instructed unto the kingdom of heaven] The new law requires a new order of Scribes who shall be instructed unto the kingdom of heaven—instructed in its mysteries, its laws, its future—as the Jewish Scribes are instructed in the observances of the Mosaic law.

things new and old] (1) Just as the householder brings from his stores or treasury precious things which have been heir-looms for generations, as well as newly acquired treasures; the disciples following their Master’s example will exhibit the true teaching of the old law, and add thereto the new lessons of Christianity. (2) Another interpretation finds a reference to Jewish sacrificial usage by which sometimes the newly-gathered fruit or corn, sometimes the produce of a former year furnished the offering. The wise householder was ready for all emergencies. So the Christian teacher will have an apt lesson on each occasion.

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.

And when he was come into his own country,.... Not where he was born, Bethlehem, for it is never observed, that he went thither; but where he was educated, and where his parents and near relations, according to the flesh, lived; who had been some little time ago seeking for him, and desirous of speaking with him, even Nazareth:

he taught them in their synagogue, it being the sabbath day; see Mar 6:1. The Vulgate Latin, and all the Eastern versions, the Syriac, Arabic, Persic, and Ethiopic, and Munster's Hebrew Gospel read, "in their synagogues"; but as Nazareth was so mean and obscure a place, it is not likely that there should be in it more synagogues than one; and of no more do we read in Luk 4:16 where an account is given of Christ's preaching in this place before this time,

Insomuch that they were astonished; at the doctrines he taught, which were new and unheard of to them; and were delivered in such a graceful manner, and with so much power and authority; and also at the miracles he wrought, in confirmation of what he delivered; and said,

whence hath this man this wisdom and these mighty works? They knew his education, how that he had not been put to school, had never learned letters of men, or received any instructions from their learned doctors; and therefore could not imagine, how he came by such sublime and divine knowledge, and by what power he performed such wonderful things; looking upon him to be a mere man, and a very mean, and contemptible one: not knowing that he was the wisdom of God, and the power of God; which had they been acquainted with, there would have been no room, nor reason, for such questions.

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

51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

Ver. 51. Have ye understood all these things?] See here the ancient use of catechising in the Christian Church. So afterwards, Credis Credo. Abrenuncias? Abrenuneio, were the primitive questions and answer. Origen and Cyril were catechists. In the Reformation, catechising of youth was one main means of propagating the gospel. And the Jesuits, observing as much, have taken the same course for the propagating of their superstition, and have set forth various catechisms. I remember, saith Melancthon, that Eberhard, the good Duke of Wittemburg, would constantly hear the young gentlemen about the Court once a week rehearsing their catechisms; which if any did not well, he was well whipped in the presence of the Duke and his courtiers. Bishop Ridley, in a letter of his to the brethren; "I hear," saith he, "that the catechism in English is now (after Queen Mary came in) condemned in every pulpit. O devilish malice, and most spitefully injurious to the salvation of mankind! Indeed Satan could not long suffer that so great light should be spread abroad in the world. He saw well enough that nothing was able to overthrow his kingdom so much, as if children being godly instructed in religion should learn to know Christ, while they are yet young. Whereby, not only children, but the elder sort also and aged, that before were not taught in their childhood to know Christ, should now even with children and babes be forced to know him."

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.

Jesus kindly asked them whether they had understood these things. If not, he was still willing to teach them. He enjoined on them their duty to make a proper use of this knowledge by speaking another parable.

Every scribe which is instructed unto the kingdom of heaven - That is, every man that is acquainted with the gospel or with the truth. As the disciples had said that they had understood the truth, he says that it should not be unemployed. They should bring it forth in due time, like a householder bringing out of his treasury, or place of deposit, what had been laid up there at any time, as it was needed.

Bringeth forth - As occasion demands; as sickness, or calamity, or the wants of his family, or the poor require.

Treasure - The word “treasure” here means a place of deposit, not for money merely, but for anything necessary for the comfort of a family. It is the same as “treasury” or a place of “deposit.”

New and old - Things lately acquired, or things that had been laid up for a long time. So, said Christ, you, my disciples, are to be. The truth, new or old, which you have gained, keep it not laid up and hid, but bring it forth, in due season and on proper occasions, to benefit others. Every preacher should be properly instructed. Christ for three years gave instructions to the apostles; and they who preach should be able to understand the gospel, to defend it, and to communicate it to others. Human learning alone is indeed of no value to a minister; but all learning that will enable a man better to understand the Bible and communicate its truths is valuable, and should, if possible, be gained. A minister should be like the father of a family - distributing to the church as it needs; and out of his treasures bringing forth truth to confirm the feeble, to enlighten the ignorant, and to recover and guide those who are in danger of straying away.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

A conscientious teacher will have a respect to the profit of his hearers. Christ here setteth us an example, asking his disciples if they had

understood all these things; as well those parables of which he had given them no particular explication, as those he had explained.

They say unto him, Yea, Lord, we have understood them.

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

51. Jesus saith — The master has wisely taught his pupils, and wisely he now ascertains how well they have learned. A parable, unless its solution be understood, is but a petty story. Understood — Understood not merely the narrative as a tale, but its second and deeper meaning. Yea, Lord — They said they did, and they believed they did, and no doubt they did dimly understand him. But these parables foretold the destinies of the kingdom of God through coming ages, and dimly do we even yet comprehend the future, however well predicted.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 51, 52. The Promise, under the simile of the householder. Matthew only.

Jesus saith unto them. Omitted by the Revised Version as a manifest gloss, perhaps originally due to a lectionary. Have ye understood. Our Lord wishes them to realize the progress that they have already made, that he may give them a fresh promise, and thus summon them to fresh energy. All these things? Probably the immediately preceding parables and others spoken at the same time (cf. ver. 34, note). They say unto him, Yea, Lord. Lord is rightly omitted by the Revised Version. It distracts the attention from the quiet affirmative.

Vers. 51, 52. The Householder.

This is the last of a connected series of parables. It was intended to emphasize and fix upon the minds of the disciples the lessons of those already spoken. It has also precious lessons of its own.

I CHRIST IS THE HOUSEHOLDER.

1. He is the Head of a spiritual family.

(1) He is the second Adam. (cf. Rom_5:14 1Co_15:45 Eph_5:31, Eph_5:32)

(2) He is the Founder of the new creation. "The Father of the everlasting age". (cf. Isa_9:6 Col_1:15 Rev_3:14)

(3) His children are the sons of God. They are the children of the everlasting covenant. "Children of Abraham"s faith.

(4) They are the "children of God, being children of the resurrection." Spiritually risen with Christ already. Entitled to the better resurrection of the last day.

2. He has an ample treasure for their maintenance.

(1) "His treasure." The allusion is to the householder"s store for the maintenance of his establishment.

(2) The bountifulness of the store is expressed in the phrase, "things new and old." The old produce is not exhausted when the fruits of the new year are gathered in. (cf. Lev_26:9, Lev_26:10)

(3) The stores of Christ are the infinite treasure of his wisdom and knowledge. These he derived not from human sources. He never studied under the doctors of the Hebrew colleges. Yet even at the early age of twelve he could astonish them. He drew his resources from heaven. (cf. Joh_3:36 Col_1:19)

(4) This store is for his children first. (see Eph_1:6-8 Col_2:9, Col_2:10) The servants also have their nourishment. The dogs may be thankful for the crumbs. The world is indebted to the gospel for the better elements of its civilization.

II HE BRINGETH FORTH OUT OF HIS TREASURE THINGS NEW AND OLD.

1. He discovers a monarchy, in humility.

(1) This was a new thing. The Jews expected the King Messiah to appear after the type of Solomon in all his glory. They had yet to learn that the "Greater than Solomon" is Jesus in his humility. The dignity and glory of suffering had never been so seen.

(2) Yet was this thing of the New Testament also in the Old. Messiah must first come in humiliation for purposes of redemption before he can appear, as he will in his second advent, "without sin unto salvation". (see Luk_24:25-27)

(3) In the depths of his humility he asserts Divine claims. He claims to be the Son of God. (see Joh_10:36) To be the Lord of the sabbath day. (see Mar_2:27, 28 Luk_6:5) To be David"s Lord though David"s Son. (Mat_22:41-46) To have power on earth to forgive sins. (see Mar_2:7 Luk_5:21-26)

2. He proclaims a spiritual kingdom.

(1) This was a new thing. Secular kingdoms were old enough. So familiar were these that the Jews expected Messiah to establish a "kingdom under the Whole heaven" after their type. (see Dan_7:27)

(2) What, then, was their astonishment, while they were dreaming of release from the Roman yoke, and ruling the Gentiles with a rod of iron, to be told that the kingdom "cometh not with observation;" that it is a spiritual kingdom "within," in the heart?

(3) What was their astonishment when they heard the requisites which made it hard for a rich man to enter the kingdom?

(4) When they heard that love is the principle of the kingdom? Not only love supreme to God, but love also to the brotherhood. Love, moreover, to our neighbour, which is every man. Love even to our enemies. Such love as constrains us to bless when we are cursed, to requite hatred with benevolence, to answer persecution with supplication. (see Mat_5:43-45)

3. In his gospel he fulfils the Law.

(1) That Messiah should dignify and perfect the Law of Moses was nothing new to the Jews. They looked for this. But the manner of its accomplishment astonished them.

(2) They did not see that in his death he should become the autitype of all the sacrifices; that summing up in himself all their virtues, and infinitely more, they should disappear, and henceforth be seen only in his cross.

(3) It was new that henceforth the ablutions of Leviticus should be seen in the gift of the Holy Ghost.

(4) It was new that the gospel should so bring out the spirit of the "Law of commandments contained in ordinances" as to render obsolete the letter.

(5) Yet all these things were as old as the Law itself, and were likewise testified by the prophets. (cf. Mat_5:17 Mat_15:8 Rom_3:21 Rom_10:4 Gal_3:24)

III HE ENCOURAGES THE SONS OF HIS HOUSEHOLD.

1. He instructs them in his wisdom.

(1) Teaching:

(a) The doctrines of his gospel.

(b) The evidences of his religion.

(c) The practical ends for which it is instituted. Without Divine illumination no man can attain to this knowledge.

(2) The question, "Have ye understood all these things?" suggests:

(a) That it is the will of Christ that those who read and hear his Word should understand it. This is an encouragement to study.

(b) That Divine truths must not be lightly passed over.

(c) That he is ready to explain to his disciples what may be obscure. This is an encouragement to prayer.

(3) The answer, "Yea, Lord," shows that the explanations which the disciples received of the parables of the sower and of the tares opened to them the meaning of the other parables. (cf. Mar_4:13) Truth is the key to truth. (see Pro_8:8, 9 14:6)

2. He commends their proficiency.

(1) He styled them scribes. The scribe among the Jews was a person versed in the letter of the Old Testament. Some of them had knowledge also in its spirit. Ezra was "a ready scribe in the Law of Moses." He "prepared his heart to seek the Law of the Lord". (Ezr_7:6, Ezr_7:10)

(2) But the disciples of Jesus were more. They were made "disciples to the kingdom of heaven." Herein they were greater than the greatest of the old prophets. (see Mat_11:11) Note: He who undertakes to preach Christ should know Christ. A minister may be a linguist, a mathematician, a scientist, a politician, but unless he is "instructed in the kingdom of heaven" he is not qualified. (see 2Ti_3:16, 2Ti_3:17)

(3) Like his Lord:

(a) He must have a "treasure.

(b) From it he must" bring forth.

He must not bury his talents. A good pastor must not, like a miser, hoard his knowledge. He must not, like a merchant, make gain of it.

(4) He too must bring forth "things new and old." No man can understand the Old Testament but by means of the New. The Old Testament is the best commentary upon the New. Old truths should come forth with new expression, and with new affection and emotion. J.A.M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Conclusion of the parables:

v. 51. Jesus saith unto them, Have ye understood all these things? They say unto Him, Yea, Lord.

v. 52. Then said He unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

With the aid of the instruction which Christ had previously given them, the disciples were able to some extent to follow His parabolic sayings and draw the right conclusions, to realize the importance of their proper application. Pleased with this evidence of understanding on their part, He gives them some more instruction pertaining especially to their future work. Every transcriber and interpreter of the sacred Scriptures, in this connection every Christian teacher, taught of God in the mysteries of the Gospel of Christ, because he is a pupil of the kingdom of heaven and a disciple of Jesus, is able freely to distribute from the treasure entrusted to him. He will be able to use old, familiar facts, types, and doctrines to illustrate the truths of the Kingdom. He will present the old Gospel in a new dress, applying it to the conditions and times in which he is working, throwing the spotlight of a new understanding, of a more thorough interpretation on passages which may have become familiar by constant repetition. As he himself grows in knowledge, so he aids his hearers to grow in the grace and the knowledge of Jesus Christ, their Savior.

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

Observe here, 1. The title which our Saviour puts upon gospel-ministers; they are household stewards.

2. He points out the office of those stewards; and that is, to provide for the household both with plenty and variety. He must bring forth out of his treasure in plenty; and things new and old for their variety.

There are two essential qualifications in a steward, faithfulness and prudence: he must be honest and faithful, in bringing out of his own treasure, not another’s; and he must be prudent, in bringing things new, as well as old; not new truths, but old truths in as new dress: lest the household, by always feeding upon the same dish, do nauseate it, instead of being nourished by it.

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

51, 52. Every scribe instructed unto the kingdom. Such will be able to furnish rich and suitable spiritual food. Scribes were theological teachers.

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.

Connecting Statement:

Jesus describes the kingdom of heaven by telling a parable about a person who manages a household. This is the end of the part of the story about Jesus teaching the crowds about the kingdom of heaven through using parables.

Have you understood all these things?" The disciples said to him, "Yes."

If necessary, both direct quotations can be translated as indirect quotations. AT: "Jesus asked them if they had understood all this, and they said that they did understand." (See: Direct and Indirect Quotations)

has become a disciple to the kingdom of heaven

Here "kingdom of heaven" refers to God's rule as king. The phrase "kingdom of heaven" is used only in the book of Matthew. If possible, keep "heaven" in your translation. AT: "has learned the truth about our God in heaven, who is king" or "has submitted himself to God's rule" (See: Metonymy)

is like a man who is the owner of a house, who draws out old and new things from his treasure

Jesus speaks another parable. He compares scribes, who know very well the scriptures that Moses and the prophets wrote, and who also now accept Jesus' teachings, to a house owner who uses both old and new treasures. (See: Parables)

treasure

A treasure is a very valuable and precious thing or a collection of things. Here it may refer to the place where these things are stored, the "treasury" or "storeroom."

Then it came about that when

This phrase shifts the story from Jesus' teachings to what happened next. AT: "Then" or "After"

translationWords

disciple

Jesus

scribe

kingdom of God

parable

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

51, 52. THE SCRIBES OF THE KINGDOM OF HEAVEN

51. λέγει αὐτοῖς ὁ Ἰησοῦς. Omitted in the oldest uncials א B D, appears in C and with the later uncials. The harshness of the construction without these words goes to prove a later insertion.

51. συνήκατε. σύνεσις, ‘intelligent apprehension,’ is used specially of spiritual intelligence, Col 1:9. Cp. ch. Mat 16:12, Mat 17:13.

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.

(L) 51, 52. Have ye understood all these things? They say to Him, Yea. And He said to them, Therefore every scribe who has become a disciple of the kingdom of the heavens is like a householder, who brings out of his treasure new things and old things.]—πᾶς γραμματεύς] Christ’s disciples were to be disciples and teachers of His doctrine, just as were the Jewish scribes of the Law and of the traditions; cf. 23:34 where He describes His disciples as “prophets and wise men and scribes.”—μαθητευθείς] only here passive, no doubt corresponds to תלמיד, a scholar or disciple.—ἀνθρώπῳ οἰκοδεσπότῃ] see on v. 45. The thought seems to be of a house steward, who brings from his household stores, new and old things, food, raiment, etc., as and when they are needed for household use. Just so Christ’s disciples who had learned from Him the secrets of the kingdom, i.e. the truths about its near approach, the qualities which befitted those who should enter into it, and the separation between bad and good which would be made at its coming, were to be teachers of others. In this respect they would be as stewards, bringing out of the stores of their newly acquired knowledge, truths new and old, as was necessary to the requirements of those who wished to learn from them.

(9) Various incidents, 13:53-15:20, borrowed from Mk.

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