Jesus was specializing in parables

JESUS WAS SPECIALIZING IN PARABLES
EDITED BY GLENN PEASE
Matthew 13:34-35 34Jesus spokeall these things to the
crowd in parables;he did not say anything to them
without using a parable. 35So was fulfilledwhat was
spoken through the prophet: "I will open my mouth in
parables, I will utter things hidden since the creation
of the world."
STUDYLIGHTON VERSE 34
Adam Clarke Commentary
All these things spoke Jesus - in parables - Christ descends from Divine
mysteries to parables, in order to excite us to raise our minds, from and
through natural things, to the greatGod, and the operations of his grace and
Spirit. Divine things cannot be taught to man but through the medium of
earthly things. If God should speak to us in that language whichis peculiar to
heaven, clothing those ideas which angelic minds form, how little should we
comprehend of the things thus described! How greatis our privilege in being

thus taught! Heavenly things, in the parables of Christ, assume to themselves
a body, and thus render themselves palpable.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Matthew 13:34". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
13.html. 1832.
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Coffman's Commentaries on the Bible
All these things spake Jesus in parables unto the multitudes; and without a
parable spake he nothing unto them: that it might be fulfilled which was
spokenthrough the prophet, saying, I will open my mouth in parables; I will
utter things hidden from the foundation of the world. - Psalms 78:2
This concluded the first four parables which were addressedto the
multitudes. This restriction of Jesus'teachings to parables only was confined
to certain occasions,especiallythis one. Halley pointed out, "Christ's
teachings that day were parabolical."[5]But, of course, there were other
occasions whenhe did not use parables exclusively. The quotation from
Psalms 78:2 showedthat even in the choice of that teaching method Christ
was following exactly the guidelines laid down in prophecy. The things
"hidden from the foundation of the world" were mysteries mentioned earlier
in this chapter. See under Matthew 13:17.

ENDNOTE:
[5] John W. Haley, Discrepancies ofthe Bible (Nashville: B. C. Goodpasture,
1951), p. 331.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Matthew 13:34". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/matthew-13.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
All these things spake Jesus unto the multitude,.... In the hearing of his
disciples, whilst in the ship, the multitude being on the shore,
in parables; in the four foregoing ones,
and without a parable spake he not unto them: not that he never had
preachedbut in a parabolical way unto them, or that he never did afterwards
use any other wayof speaking;for it is certain, that both before and after, he
delivered himself plainly, and without figures: but the meaning is, that in that

sermon, and at that time, he thought fit to make use of no other method, as
appears from the many other parables he afterwards delivered; and though
he explained the meaning of some of them to his disciples, at their request, yet
he dismissed the multitude without any explication of them.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 13:34". "The New JohnGill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-13.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
All these things spake Jesus unto the multitude in parables;and without a
parable spake he not unto them — that is, on this occasion;refraining not
only from all naked discourse, but even from all interpretation of these
parables to the mixed multitude.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.

This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Matthew 13:34". "CommentaryCritical and Explanatory on the Whole
Bible". https:https://www.studylight.org/commentaries/jfb/matthew-13.html.
1871-8.
Wesley's ExplanatoryNotes
parable spake he not unto them:
Without a parable spake he not unto them — That is, not at that time; at
other times he did.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Matthew 13:34". "JohnWesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/matthew-13.html. 1765.

The Fourfold Gospel
All these things spake Jesus in parables unto the multitudes1; and without a
parable spake he nothing unto them2:
All these things spake Jesus in parables unto the multitudes. See .
And without a parable spake he nothing unto them. See .
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Matthew 13:34".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/matthew-13.html.
Standard Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
Matthew 13:34.All these things Jesus spokein parables. Though Mark
expresslysays, that Christ spoke the word to them as they were able to bear it,
yet I think it probable that he continued to employ parables, not so much for
the purpose of instruction, as to keepthe attention of his hearers awake till a
more convenient time. Forwhy did he explain them familiarly to his disciples
when they were apart? Was it because they were more slow of apprehension
than the greatbody of the people? No;but because he wished to convey to
them privately a knowledge ofhis meaning, and to allow others to remain in a

state of suspense, till a fitter opportunity should arrive. These were only a sort
of introduction to the Gospel, the full brightness and publication of which was
delayed till the proper time.
There is an apparent contradiction betweenthis statement of Matthew and
the prediction of Isaiah, which was quoted a little before. But this is easily
removed; for, though he withdrew the light of doctrine from the reprobate,
yet this did not prevent him from accommodating himself to their capacity, so
as to render them inexcusable. He therefore adopted a method of teaching
which was proper and suitable to hearers, whom he knew to be not yet
sufficiently prepared to receive instruction.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Matthew 13:34". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/matthew-
13.html. 1840-57.
John Trapp Complete Commentary
34 All these things spake Jesus unto the multitude in parables; and without a

Ver. 34. And without a parable spake he not, &c.]A singular judgment of
God upon them for their contumacy and contempt of the gospel:so it is now
upon many people, that Godtaketh sometimes from their most illuminate
teachers, clearnessand perspicuity of expression, for a punishment of their
unthankfulness and rebellion againstthe light. Thieves and malefactors that
affectdarkness (because the light discovers their evil deeds) are worthily cast
into a dark dungeon: so here, Ezekiel, by the just judgment of God upon
them, was no more understood by his hearers than if he had spokento them in
a strange language. Heraclitus, for his obscurities, was calledthe Dark Doctor,
and it seems he affectedit; for he often commanded his scholars to deliver
themselves darkly. {a} A minister is studiously to shun obscurity in his
doctrine. But if nevertheless he prove obscure and hard to be understood, let
the people see a hand of God in it, and rather accuse their own impiety than
the preacher’s inability.
{a} Ab obscuritate dictus estοκοτεινος. Ad hoc etiam discipulos erudiebat,
cum illud saepius ingereret, σκοτισον, obscurus esto. Joh. Bodin.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Trapp, John. "Commentary on Matthew 13:34". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
13.html. 1865-1868.

Greek TestamentCriticalExegeticalCommentary
34. καὶ χωρ. π. οὐδ. ἐλ.] κατὰ τὸν καιρὸνἐκεῖνονδηλαδή· πολλὰ γὰρπολλάκις
ἐλάλησεν αὐτοῖς δίχα παραβολῆς. Euthym(128)
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Matthew 13:34". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/matthew-13.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 13:34. οὐδὲν ἐλάλει] κατὰ τὸν καιρὸνἐκεῖνονδηλαδή, Euth.
Zigabenus; comp. Chrysostom. This is further indicated by the imperfect
relative (previously aorists were being used). The absolute sense in which the
words are understood by Baumgarten-Crusius and Hilgenfeld is inconsistent
with historicalfacts; nor could Matthew, or Mark 4:34, have intended the
words to be so taken without being guilty of the grossestabsurdity. This in
answerno less to Weiss, Holtzmann, Volkmar.
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Bibliography
Meyer, Heinrich. "Commentary on Matthew 13:34". Heinrich Meyer's
Critical and ExegeticalCommentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-13.html. 1832.
Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on"Matthew 13:35".
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 13:34". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-13.html. 1685.
Justin Edwards' Family Bible New Testament
Without a parable spake he not; see note on ver Matthew 13:13.

Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Matthew 13:34". "FamilyBible New
Testament". https:https://www.studylight.org/commentaries/fam/matthew-
13.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
34. ἐν παραβολαῖς. In reference to the teaching by parables it may be
remarked, [1] that the variety in the subject-matter not only gives great
vivacity and fulness to the instruction, but the severalillustrations would
interest speciallyparticular classesand persons—the fisherman on the lake,
the farmer and the merchant would eachin turn find his own pursuit
furnishing a figure for divine things, even the poor woman standing on the
outskirts of the crowdlearns that her daily task is fruitful in spiritual lessons.
[2] As descriptive of the kingdom of heaven they setit forth as incapable of
definition, as presenting many aspects, as suggestedby a variety of external
things, though not itself external. [3] Forthe generaleffecton the imagination
and for variety comp. the series of images by which Homer describes the
march of the Achæan host. Il. II. 455–484.
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Bibliography
"Commentary on Matthew 13:34". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/matthew-
13.html. 1896.
Whedon's Commentary on the Bible
34. All these things — All these principles or truths. Without a parable spake
he not — There was no principle introduced which he did not illustrate by this
newly commencedform of teaching.
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Bibliography
Whedon, Daniel. "Commentary on Matthew 13:34". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/matthew-
13.html. 1874-1909.
PeterPett's Commentary on the Bible
‘All these things spoke Jesus in parables to the crowds, and without a parable
he spoke nothing to them.’

So Jesus continued to preach to the crowds in parables. They were parables
that clearlypresented the truth to those who saw, and yet kept it shielded
from those who did not see because their hearts were otherwise directed. Each
saw what his heart was attuned to seeing. This need not mean that He only
used parables, but simply that parables were an important part of His
teaching.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Matthew 13:34". "PeterPett's Commentaryon
the Bible ". https:https://www.studylight.org/commentaries/pet/matthew-
13.html. 2013.
Expository Notes ofDr. Thomas Constable
Matthew stressedthe importance of parables in Jesus" teaching. This verse is
a chiasm in the Greek text with "parables" in the middle. Jesus constantly
used parables in His spokenministry to the multitudes following His rejection
(cf. Matthew 13:3 a).
"Jesus deliberatelyadopted the parabolic method of teaching at a particular
stage in His ministry for the purpose of withholding further truth about
Himself and the kingdom of heavenfrom the crowds, who had proved

themselves to be deaf to His claims and irresponsive to His demands. Hitherto,
He had used parables as illustrations, whose meaning was self-evident from
the contextin which they were spoken(e.g, vi24-27). Fromnow onwards,
when addressing the unbelieving multitude he speaks only in parables (34),
which He interprets to His disciples in private." [Note: Tasker, pp134-35.]
Copyright Statement
Bibliography
Constable, Thomas. DD. "Commentaryon Matthew 13:34". "Expository
Notes ofDr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/matthew-13.html. 2012.
Schaff's Popular Commentary on the New Testament
Matthew 13:34. And without a parable spake he nothing unto them. On that
occasion;probably true also of the subject of discourse, the kingdom of
heaven.
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Bibliography
Schaff, Philip. "Commentary on Matthew 13:34". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/matthew-13.html. 1879-
90.
The Expositor's Greek Testament
Matthew 13:34. χωρὶς παραβολῆς, etc.:if this remark apply to Christ’s
popular preaching generally, then the parables reported, like the healing
narratives, are only a small selectionfrom a large number, a fragrant posy
culled from the flower gardenof Christ’s parabolic wisdom.— ἐλάλει:
imperfect, pointing to a regular practice, not merely to a single occasion.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Matthew 13:34". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/matthew-13.html. 1897-
1910.
E.W. Bullinger's Companion Bible Notes

multitude = multitudes (plural).
spake He not = was He not speaking.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Matthew 13:34". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/matthew-13.html. 1909-
1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
parable spake he not unto them - that is, on this occasion;refraining not only
from all naked discourse, but even from all interpretation of these parables to
the mixed multitude.
Copyright Statement

Bibliography
Matthew 13:34". "CommentaryCritical and Explanatory on the Whole Bible
- Unabridged". https:https://www.studylight.org/commentaries/jfu/matthew-
13.html. 1871-8.
The Bible Study New Testament
Jesus usedparables. See Matthew 13:3.
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on Matthew 13:34". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/matthew-
13.html. College Press, Joplin, MO. 1974.
Ellicott's Commentary for English Readers
(34) Without a parable spake he not unto them.—The words are, of course,
limited by the contextto this occasion, but it is noticeable from this time

forward that parables are the dominant element in His teaching to the
multitude, and that the mysteries of the kingdom are reservedfor the more
esoteric instruction of the disciples.
STUDYLIGHTON VERSE 35
Adam Clarke Commentary
By the prophet - As the quotation is taken from Psalm78:2, which is
attributed to Asaph, he must be the prophet who is meant in the text; and,
indeed, he is expresslycalleda prophet, 1 Chronicles 25:2. SeveralMSS. have
Ησαιου, Isaiah; but this is a manifest error. Jerome supposes that Asaph was
first in the text, and that some ignorant transcriber, not knowing who this
Asaph was, insertedthe word Isaiah;and thus, by attempting to remove an
imaginary error, made a realone.
Copyright Statement
Bibliography
Clarke, Adam. "Commentary on Matthew 13:35". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
13.html. 1832.

John Gill's Exposition of the Whole Bible
That it might be fulfilled which was spokenby the prophet,.... Not Isaiah, as
some copies in the times of Jeromread, but Asaph, who is calledAsaph the
seer, 2 Chronicles 29:30 which is all one as a prophet; vision is one sort of
prophecyF4;and there was such a thing as prophesying with harps, psalteries
and cymbals, as well as in other ways, and with which Asaph and his sons are
said to prophesy, 1 Chronicles 25:1 so that he is very rightly calleda prophet
by the evangelist, who is cited, saying, Psalm 78:2.
I will open my mouth in parables, I will utter things which have been kept
secretfrom the foundation of the world: which Psalm, though a history of the
dealings of God with the people of Israel, and of the many deliverances
wrought for them, yet as theF5 Jewishwriters observe, containmany things in
it, expressedin a parabolicaland enigmaticalway; such as God's furnishing a
table in the wilderness, kindling a fire againstJacob, opening the doors of
heaven, giving the corn of heaven, and angels'food, and delivering his
strength into captivity; and besides, the very historicalfacts recorded of the
people of Israel, were types of things future under the Gospeldispensation:
now as Asaph, by divine inspiration, delivered these parables and dark
sayings, so Christ expressedthe Gospel, and the mysteries of it, in a
parabolicalway, which were hid in God, and under the shadows ofthe law;
and so were kept secretfrom the beginning of the world, and from the
multitude, though now made known to the apostles, and by them to others,
according to the will of God,
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.

A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 13:35". "The New JohnGill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-13.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
That it might be fulfilled which was spokenby the prophet, saying — (Psalm
78:2, nearly as in the Septuagint).
I will open my mouth in parables, etc. — Though the Psalmseems to contain
only a summary of Israelitishhistory, the Psalmisthimself calls it “a parable,”
and “dark sayings from of old” - as containing, underneath the history, truths
for all time, not fully brought to light till the Gospelday.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography

Matthew 13:35". "CommentaryCritical and Explanatory on the Whole
Bible". https:https://www.studylight.org/commentaries/jfb/matthew-13.html.
1871-8.
Robertson's WordPictures in the New Testament
I will utter (ερευχομαι — ereuxomai). To castforth like a river, to gurgle, to
disgorge, the passionof a prophet. From Psalm 19:2; Psalm78:2. The
Psalmistclaims to be able to utter “things hidden from the foundation of the
world” and Matthew applies this language to the words of Jesus. Certainit is
that the life and teaching of Jesus throw a flood of light on the purposes of
God long kept hidden (κεκρυμμενα — kekrummena).
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Matthew 13:35". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/matthew-13.html.
Broadman Press 1932,33.Renewal1960.
Vincent's Word Studies

I will utter ( ἐρεύξομαι )
The verb, in which the sound corresponds to the sense (ereuxoma)means
originally to belch, to disgorge. Homeruses it of the sea surging againstthe
shore (“Iliad,” xvii., 265). Pindar of the eruption of Aetna (“Pyth.,” i., 40).
There seems to lie in the word a sense of full, impassionedutterance, as of a
prophet.
From the foundation ( ἀπὸ καταβολῆς )
“It is assumedby the Psalmsist.(Psalm78:2) that there was a hidden meaning
in God's ancientdealings with his people. A typical, archetypical, and
prefigurative element ran through the whole. The history of the dealings is
one long Old Testamentparable. Things long kept secret, and that were
hidden indeed in the depths of the divine mind from before the foundation of
the world, were involved in these dealings. And hence the evangelistwisely
sees, in the parabolic teaching of our Lord, a real culmination of the older
parabolic teaching of the Psalmsist. The culmination was divinely intended,
and hence the expressionthat it might be fulfilled ” (Morisonon Matthew).
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Matthew 13:35". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/matthew-13.html. Charles
Schribner's Sons. New York, USA. 1887.

Wesley's ExplanatoryNotes
That it might be fulfilled which was spokenby the prophet, saying, I will open
my mouth in parables; I will utter things which have been kept secretfrom
the foundation of the world.
Psalm78:2.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Matthew 13:35". "JohnWesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/matthew-13.html. 1765.
The Fourfold Gospel
that it might be fulfilled which was spokenthrough the prophet1, saying, I will
open my mouth in parables2;I will utter things hidden from the foundation of
the world.
That it might be fulfilled which was spokenthrough the prophet. At Psalms
78:2 which is usually attributed to Asaph, who is called a seer(2 Chronicles
29:30).

I will open my mouth in parables, etc. Jesus fulfilled this prophecy in a
notable manner, being the only teacherin history distinguished in any marked
degree by the use of parables.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Matthew 13:35".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/matthew-13.html.
Standard Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
35.Thatit might be fulfilled Matthew does not mean, that the psalm, which he
quotes, is a prediction which relates peculiarly to Christ, but that, as the
majesty of the Spirit was displayed in the discourse of the Prophet, in the
same manner was his power manifested in the discourse of Christ. The
Prophet, when he is about to speak ofGod’s covenant, by which he adopted
the seedof Abraham, of the benefits which he continued to bestow upon his
people, and of the whole government of the Church, introduces his subject in
lofty terms, I will open my mouth in parables, ( Psalms 78:2 :) that is, “I will
not speak oftrifling matters, but will handle with becoming gravity subjects of
the highestimportance.” When he adds, I will utter dark sayings, the meaning
is the same;such repetitions being very frequent in the Psalms. The Hebrew
word ‫,םילשמ‬ (Meshalim) signifies comparisons;and it came afterwards to be
applied to “weightysentences,”becausecomparisonsgenerallyimpart beauty

and energyto a discourse. The word ‫תודיח‬ (Chidoth) sometimes denotes
“riddles,” and at other times, “short sayings.”
Now though Matthew seems to allude to the word parable, he undoubtedly
means, that Christ spoke figuratively, in order that his very style, being more
brilliant than ordinary discourse, might carry more weight and dignity. In
short, he says that what is contained in the psalm was fulfilled; because the
use of allegories andfigures tended to show, that Christ was treating of the
hidden mysteries of God, and to prevent his doctrine from being despised.
Hence, too, we infer, that there was no inconsistencyin the various objects
which Christ had in view, when he spoke to the people in a dark manner.
Though he intended to concealfrom the reprobate what he was saying, yet he
labored to make them feel, even in the midst of their amazement, that there
was something heavenly and divine in his language. (225)
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Bibliography
Calvin, John. "Commentary on Matthew 13:35". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/matthew-
13.html. 1840-57.
John Trapp Complete Commentary
35 That it might be fulfilled which was spokenby the prophet, saying, I will
open my mouth in parables; I will utter things which have been kept secret
from the foundation of the world.

Ver. 35. I will utter things, &c.] I will freely and plentifully discuss with them,
{a} as a fountain castethout her waters constantlyand without spare. Charity
is no churl: true goodnessis communicative, and accounts that it hath not that
goodthing that it doth not impart: {b} as that Bishopof Lincoln never
thought he had that thing which he did not give. It is not pouring out, but
want of pouring out, that dries up the streams of grace, as ofthat oil, 2 Kings
4:6; "The liberal soul shall be made fat: and he that waterethshall be watered
also himself," Proverbs 11:25.
{a} Eructabo, vel palam proloquar.
{b} Paulum sepultae distat inertiae Celata virtus. Horat.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Matthew 13:35". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
13.html. 1865-1868.
Greek TestamentCriticalExegeticalCommentary

35. ὅπως πλ.] in order that &c., not ‘so that thus,’ or ‘and in this way’ (?) as
Webst. and Wilk.,—here, orany where else. See note on ch. Matthew 1:22.
The prophet, according to the superscription of Psalms 78:1-72, is Asaph, so
called2 Chronicles 29:30, LXX. The former clause of the citation is identical
with the LXX the latter = φθέγξομαι προβλήματαἀπʼἀρχῆς, LXX. When we
find De Wette, &c. maintaining that the Psalm contains no parable, and that
consequentlythese words can only be cited out of their context, we must
remember that such a view is wholly inconsistentwith any deep insight into
the meaning of the Scripture record: for the whole Psalm consists ofa
recounting of events which St. Paul assures us τύποι ἡμῶν ἐγενήθησαν …
τυπικῶς συνέβαινον ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν. 1 Corinthians
10:6; 1 Corinthians 10:11.
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Bibliography
Alford, Henry. "Commentary on Matthew 13:35". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/matthew-13.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 13:35. The circumstance that, on this occasion, Jesusspoke
exclusively in parabolic language, was supposed, according to the divine order
in history, to be a fulfilling(450) of, and so on.

προφήτου] Asaph, who in 2 Chronicles 29:30 is called‫ַה‬‫ח‬ֹ‫ח‬ ֶ‫ה‬ (LXX. has τοῦ
προφήτου). The passagereferredto is Psalms 78:2, the first half being
according to the LXX., the seconda free rendering of the Hebrew text,
ἐρεύγεσθαι] to give forth from the mouth, ‫ֶה‬‫י‬ ִּ‫י‬ ֶ‫,ה‬ employed by Alexandrian
Jews in the sense ofpronuntiare, Psalms 18:2 ; Lobeck, adPhryn. p. 63 f.
κεκρυμμ. ἀπὸ καταβ. κόσμ.]i.e. τὰ ΄υστήρια τῆς βασιλείας, Romans 16:25.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Matthew 13:35". Heinrich Meyer's
Critical and ExegeticalCommentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-13.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 13:35. τὸ ῥηθὲν, which was spoken)viz. Psalms 78:2— ἀνοίξω ἐν
παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματαἀπʼἀρχῆς, I will open my
month in parables, I will utter [things which have been] problems from the
beginning.— προφήτου, prophet) who was the author of that psalm. The
Spirit of Christ was in the prophets; therefore the prophets could, after their

manner, predicate of themselves those things which were afterwards most
richly fulfilled in Christ.— ἀνοίξω, I will open) which before had not been
done.— ἀνοίξω, I will utter) in Hebrew ‫,ההיבא‬ I will pour out, which the LXX.
elsewhere renderἐρεύγομαι in Psalms 19:3, and ἐξερεύγομαι in Psalms
119:171;Psalms 145:7. Hesychius renders ἐρεύγεται by ἀναβάλλει, throws up,
i.e. as a spring does water. He also renders ἐρεύγετο by ἐβρύχετο, roared,
ἔβρυεν, was overflowing with; but βρύχειν is said of the noise of the floods,
and the roaring of the lion. Therefore the verb ἐρεύγομαι denotes a gushing
spring, which resounds by reasonof the abundance and impetuosity of its
waters;whence the LXX. put ἐρεύγεσθαι also for ‫,גאש‬ to roar.— καταβολῆς,
foundation) It does not mean only the foundations, but also the building; see 2
Maccabees2:29 .
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Matthew 13:35". Johann
Albrecht Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/matthew-13.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
Ver. 34,35. Christspake all the aforementionedthings to the multitude, and
also to his disciples, in parables, dark sayings, covering Divine and spiritual
truths with fit and proper similitudes; and at this time he delivered himself
wholly in this manner to them, though at other times he spake more plainly.
He gave us the reasonbefore; and by this wayof speaking also he made his

own disciples more diligent to attend to what they heard, and more inquisitive
after the true sense and meaning of it. And thus, saith the evangelist, that
which was spokenby the prophet, Psalms 78:2, was also fulfilled in Christ: not
that the psalmist, whether David or Asaph, did there prophesy concerning
Christ, for plainly the psalmist intended to relate the history of God’s dealing
with the Jews, andtheir behaviour towardhim. Nor was it fulfilled as the type
in the antitype, but as a thing of the same nature was done. The prophet
delivered himself in dark sayings, so did Christ, but insteadof I will utter
dark sayings of old, the evangelisthath,
which have been kept secretfrom the foundation of the world; he means the
greatand mysterious things of the gospel, hid from ages and generations,
Colossians 1:26 1 Corinthians 2:7 Romans 16:25, where it is calledthe
revelation of the mystery, which was kept secretsince the world began. As the
psalmist opened his mouth in grave discourses, tending to the goodof the
people to whom he spake;so Christ taught the people, by revealing the
mysteries of the gospel, hid in God from the beginning of the world, as Paul
speaks to the Ephesians, Ephesians 3:9.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 13:35". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-13.html. 1685.

Justin Edwards' Family Bible New Testament
The prophet; Psalms 78:2. The history of ancient Israelwhich the psalmist
recounts was typical of the higher mysteries of Christ’s kingdom, as the
apostle Paul expresslyteaches. 1 Corinthians 10:11.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Matthew 13:35". "FamilyBible New
Testament". https:https://www.studylight.org/commentaries/fam/matthew-
13.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
35. ὅπως πληρωθῇ, For the meaning of this formula cp. note, ch. Matthew
1:22.
διὰ τοῦ προφήτου, Asaph, the author of Psalms 78 from which this quotation
is taken. He is called‘Asaph the seer,’2 Chronicles 29:30.
The quotation does not agree verbally with the LXX. where the last clause is
φθέγξομαι προβλήματαἀπʼ ἀρχῆς. It is a direct translation of the Hebrew.
The psalm which follows these words is a review of the history of Israel from
the Exodus to the reign of David. This indicates the somewhatwide sense

given to ‘parables’ and ‘dark sayings.’Here the mashal, παραβολή, or
‘comparison,’implies the teachings of history. Though possibly the term may
apply only to the antithetical form of Hebrew poetry. See DeanPerowne ad
loc.
ἐρεύγεσθαι. Ionic form for Attic ἐρυγγάνω, cp. τυγχάνω for τεύχω, λανθάνω
for λήθω, Cp. ἐρεύγετο οἰνοβαρείων, Od. IX. 374. (κύματα)ἐρεύγεται
ἠπειρόνδε, Od. 13:438. The word is similarly used in Pindar and Theocritus,
and in the LXX. of lions roaring, Hosea 11:11;Amos 3:4; Amos 3:8; of water
bursting forth, Leviticus 11:10, and in Psalms 18:2 figuratively ἡμέρα τῇ
ἡμέρᾳ ἐρεύγεται ῥῆμα. Here only in the softenedsense of‘speaking;’ such
softening of coarseand strong meanings is characteristic ofAlexandrine
Greek, cp. σκύλλειν.
καταβολή,foundation, beginning. So used by Pindar and Polyb. ἐκ καταβολῆς
κατηγορεῖν, Polyb. XXVI. 1, 9. καταβολὴνἐποιεῖτο καὶ θεμέλιονὑπεβάλλετο
πολυχρονίου τυραννίδος, XIII. 6, 2. Cp. μὴ πάλιν θεμέλιον καταβαλλόμενοι
μετανοίας ἀπὸ νεκρῶν ἔργων. Hebrews 6:1.
Copyright Statement
Bibliography
"Commentary on Matthew 13:35". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/matthew-
13.html. 1896.

Whedon's Commentary on the Bible
35. Might be fulfilled… by the prophet — Psalms 78. Thatpsalm is ascribed
to Asaph, but the sentiment here expressedwas fulfilled or exemplified by this
mode of our Lord’s teachings. Kept secret — Or unrevealed by God. From
the foundation of the world — That is, from the commencement of the
creation, or the beginning of sublunary time.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Matthew 13:35". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/matthew-
13.html. 1874-1909.
PeterPett's Commentary on the Bible
‘That it might be fulfilled which was spokenthrough the prophet, saying, “I
will open my mouth in parables, I will utter things hidden from of old (or ‘the
foundation of the world’).”
But to those whose hearts were opened the parables revealedwonderful truth.
They revealedthe things that had been hidden from of old, and made clear
how they would come about thus fulfilling what the Psalmist had said.

Matthew now quotes Psalms 78:2 as ‘through the prophet’. The Psalms were
also seenas prophesying along with the rest of Scripture. Here a more positive
slant is given to parables. Their purpose is in order to revealwhat is hidden,
even from of old (or from the foundation of the world), that God is active in
the world, and rules over all, that He continually delivered His people as at
the Exodus, and that He will finally deliver His people and establishHis Rule
through the sonof David (Psalms 78:69-70). The reference in the Psalmto the
Exodus ties in with Matthew 2:15, and that He will save through the son of
David with Matthew 1:1-17. Note that the purpose in the Psalmis
enlightenment. ‘We will not hide them from their children, telling to the
generationto come the praises of the Lord’ (Psalms 78:4). Thus the ‘parables’
in the Psalmindicated the revealing of the significance of saving history and of
its final fulfilment in the Sonof David to those who would receive it. And that
is what Jesus is doing here. He is through parables revealing the triumph of
Himself as the Son of David with authority over the Kingly Rule of Heaven,
something which had only gradually been revealed. Note that from this point
on Jesus is speaking to ‘the disciples’, talking to God’s sons. What ‘blinds’ the
unbeliever, illuminates the disciple.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Matthew 13:35". "PeterPett's Commentaryon
the Bible ". https:https://www.studylight.org/commentaries/pet/matthew-
13.html. 2013.

Expository Notes ofDr. Thomas Constable
The writer claimed that this portion of Jesus" ministry fulfilled Asaph"s
statementin Psalm78:2. Asaph wrote that he would explain to his readers
aspects ofIsrael"s history that had been previously unknown. He then
proceededto use Israel"s history to teach the Israelites how consistently
rebellious they had been toward God and how just and merciful God had been
with them. He taught these lessons by using "parables," by comparing various
things. By comparing various incidents in Israel"s historyhe revealedthings
previously unclear. Stephen used the same technique in Acts 7.
Jesus did the same thing when He taught the multitudes using parables. He
revealedto the people some things that they had not previously understood.
Jesus was not teaching entirely new things any more than Asaph was in Psalm
78. He put things togetherthat taught the crowds new lessons. Jesus concealed
some truth by using parables, but He also revealedsome truth to the
multitudes with them. This is the point of Matthew"s quotationof Asaph here.
Jesus was bringing togetherpieces of previous revelationabout the kingdom
and by combining these was teaching the people new things about the
kingdom. He was throwing new light on the kingdom with His comparisons
(parables). Thus while these parables were mysteries, new Revelation, they
containedsome elements that God has previously revealed.
Copyright Statement
Bibliography

Constable, Thomas. DD. "Commentaryon Matthew 13:35". "Expository
Notes ofDr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/matthew-13.html. 2012.
Schaff's Popular Commentary on the New Testament
Matthew 13:35. That, i.e., ‘in order that.’
The prophet. From Psalms 78:2, the author of which was Asaph, ‘the seer’(2
Chronicles 29:30), or prophet. The Psalmis historical, but the events it
mentions have a reference to Christ (comp. 1 Corinthians 10:6; 1 Corinthians
10:11, where the same events are spokenof).
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Matthew 13:35". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/matthew-13.html. 1879-
90.
The Expositor's Greek Testament

Matthew 13:35. rophetic citation from Psalms 78:2, suggestedby παραβολαῖς
in Sept(83), secondclause, free translationfrom Hebrew.— ἐρεύξομαι in
Sept(84)for ִֶּ‫י‬ ִּ‫ַי‬ in Psalms 19:2, etc. (not in Psalms 78:2), a poetic word in
Ionic form, bearing strong, coarse meaning;used in softenedsense in
Hellenistic Greek. Chiefvalue of this citation: a sign that the parabolic
teaching of Jesus, like His healing ministry, was sufficiently outstanding to call
for recognitionin this way.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Matthew 13:35". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/matthew-13.html. 1897-
1910.
George Haydock's Catholic Bible Commentary
By the prophet. It is takenfrom Psalm lxxvii. 2. St. Jerome remarks that
many copies have, Isaias, the prophet, but supposes that the evangelistwrote,
Asaph, the prophet, to whom the title of this psalm seems to attribute it; but it
was probably chanted by Asaph, and composedby David, who is simply
characterizedunder the name of prophet, because he prophesied in
composing his canticles. (Bible de Vence)
Copyright Statement

Bibliography
Haydock, George Leo. "Commentaryon Matthew 13:35". "George
Haydock's Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/matthew-13.html. 1859.
E.W. Bullinger's Companion Bible Notes
That = So that.
fulfilled. Quotedfrom Psalms 78:2. See App-107 and App-117.
by = by means of. Greek. dia. App-104. Matthew 13:1.
utter = pour forth. Greek. ereugomai. Occurs onlyhere.
from the foundation of the world. Note the sevenoccurrences ofthis
expression(here; Matthew 25:34. Luke 11:50. Hebrews 4:3; Hebrews 9:6.
Revelation13:8; Revelation17:8). Contrast "before the overthrow", &c.
(John 17:24. Ephesians 1:4. 1 Peter1:20).
foundation = overthrow. See Genesis 1:2. App-146.

world. Greek. kosmos. App-129.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Matthew 13:35". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/matthew-13.html. 1909-
1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
That it might be fulfilled which was spokenby the prophet, saying, I will open
my mouth in parables; I will utter things which have been kept secretfrom
the foundation of the world.
That it might be fulfilled which was spokenby the prophet, saying (Psalms
78:2, nearly as in Septuagint), I will open my mouth in parables; I will utter
things which have been kept secretfrom the foundation of the world. Though
the Psalmseems to containonly a summary of Israelite history, the Psalmist
himself calls it "a parable," and "dark sayings from of old" [ mineey (Hebrew
#4480)qaadaam(Hebrew #6925);ap' (Greek #575)archees (Greek#746)] - as
containing, underneath the history, truths for all time, not fully brought to
light until the GospelDay.

Remarks:
(1) Those who maintain that the millennial era will be organicallydifferent
from the presentGospeldispensation, and denounce as unscriptural the
notion that the one will be but the universal triumph of the other, will find it
hard to interpret the parables of the Mustard Seedand the Leavenon any
other principle. The gradual growth of the Christian tree until the world be
overshadowedby its widespreading branches-the silent operationof the
Gospelon the mass of mankind, until the whole be leavened-these are
representations ofwhat the Gospelis designedto do, which it will be hard to
reconcile to the belief that the world is not to be Christianized before Christ's
SecondComing; that Christendom is to waxworse and worse, andbe at its
worstcondition, when He comes;and that not until after He appears the
secondtime, without sin, unto salvation, will the millennium commence and a
universal Christianity be seenupon the earth. That those gigantic
superstitions, and spiritual tyrannies, and hideous corruptions, which have for
ages supplanted and well-nigh crushed out a pure Christianity in some of the
fairestportions of Christendom, will not disappear without a struggle, and
that in this sense the blessedmillennial era will be usheredin convulsively, we
may well believe, and Scripture prophecy is abundant and clearin such
details. But in the light of such grand divisions as are presented to us in the
parables of the Tares end wheatand of the goodfish and the bad-betweenthe
present mixed and the future unmixed condition of Humanity, all such minor
divisions disappear; and the representations of the parables of the mustard
seedand the leaven (yeast)are seento stretch from the commencementof the
Christian era, unbroken, into and through and on to the termination of the
millennial era. But,
(2) It would be a pity if these parables were used merely for adjusting our
views of the kingdom of Christ. They cheerthe servants of Christ, when
planting the standard of the Cross onnew ground, with the assurance of

ultimate triumph; when exposedto crashing persecution, with assurances of
final victory; and when gaining little ground on the pagan world, while old
forms of corrupted Christianity seemnever to yield, with the certainty that
the time to favour Zion is coming, even the set time, and the kingdom and
dominion, and the greatness ofthe kingdom under the whole heaven shall be
given unto the saints of the MostHigh, and the kingdoms of this world shall
become the Kingdom of our Lord and of His Christ.
Copyright Statement
Bibliography
Matthew 13:35". "CommentaryCritical and Explanatory on the Whole Bible
- Unabridged". https:https://www.studylight.org/commentaries/jfu/matthew-
13.html. 1871-8.
The Bible Study New Testament
To make come true. Matthew paraphrases Psalm78:2. The "things
unknown" means the GoodNews of Jesus and his Kingdom (See 1
Corinthians 2:9; Revelation5:7-10).
Copyright Statement

Bibliography
Ice, Rhoderick D. "Commentary on Matthew 13:35". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/matthew-
13.html. College Press, Joplin, MO. 1974.
Ellicott's Commentary for English Readers
(35) I will open my mouth in parables.—The quotationillustrates, much in the
same way as those in , 12:17, St. Matthew’s peculiar wayof dealing with the
prophetic language of the Old Testament. He found the word “parable” at the
opening of a Psalm (Psalms 78:2). The Psalm itself was in no sense predictive,
but simply an historicalsurvey of God’s dealings with Israel from the days of
the Exodus to those of David. But the occurrence ofthe word was enough for
him. Here was One whose form of teaching answeredto that which the
Psalmisthad described, who might claim the Psalmist’s words as His own;
and excluding, as he did, the idea of chance from all such coincidences, he
could use even here the familiar formula, “that it might be fulfilled.”
A remarkable various-reading gives, “by Esaias the prophet.” It is found in
the Sinaitic MS., and had been used before the time of Jerome by a heathen
writer (Porphyry) as a proof of St. Matthew’s ignorance. Old as it is, however,
there is no reasonfor receiving it as the original reading. The mistake was
probably that of a transcriber, misled by the word “prophet,” and writing the
name after the precedentof Matthew 8:17; Matthew 12:17. If the mistake had
been St. Matthew’s, it would stand on the same footing as the substitution of
Jeremiahfor Zechariahin Matthew 27:9. The Psalm is assignedby the
superscription to the authorship of Asaph.

PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Matthew 13:34 All these things Jesus spoketo the crowds in parables, and He
did not speak to them without a parable.
Mt 13:13 Mk 4:33,34
Matthew 13 Resources - Multiple Sermons and Commentaries
Parallel Passage:
Mark 4:33; 34+ With many such parables He was speaking the word to them,
so far as they were able to hear it; 34 and He did not speak to them without a
parable; but He was explaining everything privately to His owndisciples.
RIDDLES
TO OUTSIDERS
Robert Mounce - The parables in chapter 13 divide into two sections. Up to
this point Jesus has spokenhis parables to the crowds. From here on, he
addresses the disciples. Mt 13:34–35 are a summary statementindicating that
in fulfillment of Scripture Jesus spoketo the crowds only in parables. (UBCS-
Mt)

Mt 13:33-34 provides a transition from Jesus’parables to the crowd, spoken
from the boat (Mt 13:2–33), to His parables to His disciples, spokenin the
house (Mt 13:36–50).
All these things Jesus spoke to the crowds (cf Mt 13:2+) in parables, and He
did not speak to them without a parable (Mk 4:34+) - All these things refers to
the preceding parabolic teaching on the Kingdom of Heaven. So Jesus spoke
the preceding parables not just to His disciples but to the Jewishcrowds. Here
Matthew describes the generalway which Jesus taught. He did not speak is in
the imperfect tense indicating He was speaking this way over and over,
pointing to the habitual mode of His teaching. This was His practice. Matthew
is not saying that Jesus never taught in any other way than by using parables.
Of course He spoke without parables. Recallthat earlierJesus explained
"Therefore I speak to them in parables;because while seeing they do not see,
and while hearing they do not hear, nor do they understand." (Mt 13:13+, Mk
4:33; 34+). The point is that to those outside the Kingdom of Heaven these
parables were like riddles which would only convey their "hidden" revelation
to true followers of Jesus. (See similaridea in 1 Cor 2:7-10; Col2:2-3) Of
course Jesus also taughtwithout parables (cf Mk 1:15; Mk 3:28; Mk 6:10,11;
Mk 8:34–38;Mk 9:33–50;Mk 10:18,19, 24–31, 42–45;Mk 12:13–44;Mk
13:5–37;etc). Matthew's description here recalls a similar truth described in
the GospelofMark where He had declaredto His own disciples "to you has
been given the mystery of the Kingdom of God but those outside get
everything in parables." (See Mk 4:10-11+)
Hendriksen reminds us that Jesus'"twofoldreasonfor employing this story
method, namely, revealing the truths concerning salvationto those who were
willing to acceptthem, and concealing them from those whose hardened
hearts rejectedthem, has already been discussed(Mt 13:10–17). Bythe
inspiration of the Spirit, Matthew sees in this use of parables a fulfilment of
prophecy, once againfocusing the attention upon Jesus as being indeed the
Messiahwho was to come." (BNTC-Mt)

Parable (symbols) (3850)see preceding note on parabole - Leon Morris
comments that "The crowds could so easilyunderstand plain teaching on the
kingdom in a politicalsense, but parables made this much more difficult."
(PNTC-Mt)
Tasker- Jesus deliberatelyadopted the parabolic method of teaching at a
particular stage in His ministry for the purpose of withholding further truth
about Himself and the kingdom of heaven from the crowds, who had proved
themselves to be deaf to His claims and irresponsive to His demands. Hitherto,
He had used parables as illustrations, whose meaning was self-evident from
the contextin which they were spoken(e.g., Mt 6:24–27). Fromnow onwards,
when addressing the unbelieving multitude he speaks only in parables (34),
which He interprets to His disciples in private.” (Quoted by Constable)
B B Warfield helps us understand why Jesus beganteaching the crowds in
parables - He teaches in parables in order that He may teach;not in order
that He may not teach(ED: WHAT DOES WARFIELD MEAN? RECALL
THE TIME HE TAUGHT OPENLYIN NAZARETH AND IT AROUSED
SUCH OPPOSITION THAT THEY TRIED TO KILL HIM - Lk 4:24-29+.
OPPOSITIONTO HIS TEACHING WAS BEGINNING TO
"CRESCENDO"AS EMPHASIZED BY THE MOST RECENT
BLASPHEMOUS ACCUSATION OF HIS BEING IN LEAGUE WITH
BEELZEBUL OR SATAN! See Mt 12:27+, Mk 3:22+). This method of veiled
teaching, in a word, is forcedon Him by the conditions under which He is
teaching and arises from the state of mind of His hearers (ED: MOST OF
WHOM REJECTED HIS TRUTH); it is not chosenby Him in order to
concealHis meaning, but in order to conveyit to those for whom it is intended
(ED: GOOD SOILS - THOSE WHO HAVE EARS TO HEAR - IN THE
IMMEDIATE CONTEXT = HIS DISCIPLES - see Mk 4:34+). It is with Him
either to teachthus or not to teachat all; and He consequently teaches thus
(IN PARABLES). This is the fundamental doctrine of parabolic teaching. I do

not sayit is the whole accountto be given of it; we may see in the sequel that
there is more to say, and that the adoption of parabolic teaching has a
punitive side (ED: SEE Mark 4:12+, cf NOTES ON SIMILAR TEACHING
IN Mt 13:14-15+)—as, indeed, it could not fail to have—with reference to
those who could and would not endure sound doctrine; whom it puzzled,
therefore, rather than instructed. But this is the fundamental accountof it.
(Faith and Life)
Robert Stein echoes Warfield's analysis writing Jesus "couldteachabout the
coming of the kingdom of God, a most incendiary subject for Pilate and
Rome, only through the riddle-like nature of his parables. For Herod and
Pilate, Jesus’parabolic teachings concerning the kingdom of God and its
coming were not revolutionary. Forthem, they were simply incomprehensible.
Thus they would not interfere with Jesus’s ministry until in God’s time “the
hour had come” (cf. Mk 14:41)." (BECNT-Mk)
It is worth noting that at the conclusionof the Sermon on the Mount in
Matthew 7 Jesus presentedwhat was essentiallya parable or at leastcertainly
a simple story but in this case He gave them the clearexplanation, because it
was a solemnwarning (after one of the most frightening declarations of
judgment in the entire Bible in Mt 7:21+, Mt 7:22-23+)and He did not conceal
this truth from the people which was an actof His grace (undeservedfavor)
and mercy! Read this parabolic warning:
“Therefore everyone who hears these words of Mine and acts on them, may be
compared to a wise man who built his house on the rock. 25 “And the rain fell,
and the floods came, and the winds blew and slammed againstthat house;and
yet it did not fall, for it had been founded on the rock. 26 “Everyone who
hears these words of Mine and does not acton them, will be like a foolish man
who built his house on the sand. 27 “The rain fell, and the floods came, and
the winds blew and slammed againstthat house;and it fell–and greatwas its

fall.” (Mt 7:24-27+)(COULD JESUS HAVE BEEN ANY CLEARER? AND
YET MOST JEWS REFUSEDTO ACT ON HIS WORDS!)
The GreatStoryteller
Jesus spoke to the multitude in parables;and without a parable He did not
speak to them. —Matthew 13:34
Today's Scripture: Luke 15:11-24
In his book TeacherMan, Pulitzer Prize-winner Frank McCourt reflects on
his 30 years as a teacherin New York City high schools. He used a variety of
techniques in his Englishand creative writing classes,but one that seemedto
surface againand againwas the power of a compelling story to capture
attention and encourage learning.
This method of instruction was used by the greatestTeacherofall—the Lord
Jesus Christ. The scholarlyreligious leaderNicodemus said to Jesus, “We
know that You are a teachercome from God” (John 3:2). Yet when Jesus
addressedthe crowds that followedHim, He didn’t recite greattruths of the
Talmud. Rather, He spoke with the homespun style of a storyteller.
The parables of Jesus endure because they showcase matters ofthe heart.
Through the story of the Pharisee and tax collector(Luke 18), we learn about
God’s grace and forgiveness. And the story of the prodigal son (Luke 15)
showcasesGod’s love for repentant sinners.

The inspired parables of Jesus teachus about Him and the life He wants us to
lead. We too canuse our faith-stories to point others to the ultimate
Storyteller and Teacher, whose ownlife is the greateststoryever told. By:
Dennis Fisher(Our Daily Bread, Copyright RBC Ministries, Grand Rapids,
MI. — Reprinted by permission. All rights reserved)
Take controlof my words today,
May they tell of Your greatlove;
And may the story of Your grace
Turn some heart to You above.
—Sees
A goodway to learn God’s truth is to teach it to others.
Matthew 13:35 This was to fulfill what was spokenthrough the prophet: “I
WILL OPEN MY MOUTH IN PARABLES;I WILL UTTER THINGS
HIDDEN SINCE THE FOUNDATION OF THE WORLD.”
Psalm77:2 ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου φθέγξομαι προβλήματα ἀπ᾽
ἀρχῆς (Psa 77:2 BGT)
NET Matthew 13:35 This fulfilled what was spokenby the prophet: "I will
open my mouth in parables, I will announce what has been hidden from the
foundation of the world."

GNT Matthew 13:35 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος,
Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς
[κόσμου].
NLT Matthew 13:35 This fulfilled what God had spokenthrough the
prophet: "I will speak to you in parables. I will explain things hidden since the
creationof the world. "
KJV Matthew 13:35 That it might be fulfilled which was spokenby the
prophet, saying, I will open my mouth in parables;I will utter things which
have been kept secretfrom the foundation of the world.
ESV Matthew 13:35 This was to fulfill what was spokenby the prophet: "I
will open my mouth in parables; I will utter what has been hidden since the
foundation of the world."
NIV Matthew 13:35 So was fulfilled what was spokenthrough the prophet: "I
will open my mouth in parables, I will utter things hidden since the creationof
the world."
ASV Matthew 13:35 that it might be fulfilled which was spokenthrough the
prophet, saying, I will open my mouth in parables;I will utter things hidden
CSB Matthew 13:35 so that what was spokenthrough the prophet might be
fulfilled: I will open My mouth in parables; I will declare things keptsecret

NKJ Matthew 13:35 that it might be fulfilled which was spokenby the
prophet, saying:"I will open My mouth in parables;I will utter things kept
secretfrom the foundation of the world."
NRS Matthew 13:35 This was to fulfill what had been spokenthrough the
prophet: "I will open my mouth to speak in parables; I will proclaim what has
been hidden from the foundation of the world."
YLT Matthew 13:35 that it might be fulfilled that was spokenthrough the
prophet, saying, 'I will open in similes my mouth, I will utter things having
been hidden from the foundation of the world.'
NAB Matthew 13:35 to fulfill what had been saidthrough the prophet: "I will
open my mouth in parables, I will announce what has lain hidden from the
foundation (of the world)."
NJB Matthew 13:35 This was to fulfil what was spokenby the prophet: I will
speak to you in parables, unfold what has been hidden since the foundation of
the world.
GWN Matthew 13:35 So what the prophet had said came true: "I will open
my mouth to illustrate points. I will tell what has been hidden since the world
was made."
BBE Matthew 13:35 That it might come true which was said by the prophet,
Opening my mouth, I will give out stories;I will give knowledge ofthings kept
secretfrom before all time.

This was to fulfill - Mt 13:14 21:4,5
I will open - Ps 78:2
I will utter - Ps 49:4 Isa 42:9 Am 3:7 Lu 10:14 Ro 16:25,26 1Co 2:7 Eph 3:5,9
Col 1:25,26 2Ti1:9,10 Tit 1:2,3 Heb 1:1 1Pe 1:11,12
from - Mt 25:34 Joh17:24 Ac 15:18 1Pe 1:20,21 Rev13:8 17:8
Matthew 13 Resources - Multiple Sermons and Commentaries
Old TestamentQuotation:
Psalm78:2 I will open my mouth in a parable; I will utter dark sayings of old,
Leon Morris - At this point Matthew inserts a characteristic appealto
prophecy. He finds not only individual events in Jesus’life and ministry to be
fulfillments of prophecy but also the parabolic method. (PNTC-Mt)
Mounce writes that "It is “prophetic” in the sense that the entire Old
Testamentpoints forward to the coming kingdom (ED: AND I WOULD ADD
THE KING OF THAT KINGDOM)." (UBCS-Mt)
This was to fulfill what was spokenthrough the prophet - This refers to Jesus'
speaking in parables. Jesus'purpose was to demonstrate that He fulfill ed the
OT prophecies and that He was indeed the Messiahfor Whom the OT
prophets were looking. The quote is from Psalm78 which is entitled "A
Maskilof Asaph" so clearly Asaph was considereda prophet by Jesus (cf seer
in 2 Chr 29:30 where Lxx translates seerwith prophetes; see also 1 Chr 25:2).
Spokenthrough the prophet pictures the prophet as a "vessel" or"conduit"
through which the Spirit spoke, using God's inspiration and the prophet's
own words (cf 2 Pe 1:21+).

Blomberg explains that "As with severalof the quotations in the infancy
narrative, this “fulfillment” is not an exegesis ofthe Old Testamenttext but a
typologicalapplication. In the original psalm, Asaph was announcing to a new
generationGod’s mighty deeds in Israel’s past." (NAC-Mt)
To fulfill (see note below) (4137)(pleroo)means to be filled (passive voice =
saints acted on by outside force). To fulfill a prophecy, promise, etc. (Mt 1:22;
5:17; 13:35; 26:54, 56;Mk 14:49;Lk 9:31; 22:16; Jn 18:9, 32; 19:24, 36;Ro
13:8; Gal 5:14) Matthew repeatedly uses fulfill in regard to Old Testament
prophecy being fulfilled (Mt 1:22+, Mt 2:15, 17, 23+;Mt 8:17+; Mt 12:17+;
Mt 13:35+;Mt 21:4; Mt 26:54)
Prophet (4396)(prophetes from próphemi = to tell beforehand from pró =
before + phemí = speak)is primarily a forth-teller or one who speaks out
God’s message,primarily to their own generation, usually always calling the
people to God's truth for them at that moment, often using the phrase "Thus
saith the Lord." The prophet is one who speaks before in the sense of
proclaim, or the one who speaks for, i.e., in the Name of (God). Prophetes is
someone who is speciallyendowed or enabled to receive and deliver direct
revelation of God's will.
John Broadus - Many of the Psalms are prophetic, and the PsalmistDavid is
expresslycalled a prophet. (Acts 2:30+.) The writer of this Psalm is given by
the heading as Asaph, and he in 2 Chron. 29:30 is calledthe seer, equivalent to
prophet. (1 Sa 9:9.) The Psalmrelates the history of Israel, and points out its
lessons;but Israelwas typical of the Messiah(see above on Mt 2:15+), and so
the passage might contain a prophetic reference to him, which the inspired
Evangelistinforms us it did contain. He states it as a part of the divine
purpose, in our Lord’s adoption of the parabolic method of instruction, that
there should be a fulfillment of that prophetic saying. Unless we canshow that

there was no such prophetic relation, we must certainly acceptthe
Evangelist’s statement. (Matthew 13 Commentary)
I WILL OPEN MY MOUTH IN PARABLES - I will open (anoigo)my mouth
is similar to the beginning of the Sermon on the Mount (Mt 5:2+) when Jesus
"opened(anoigo)His mouth and began to teachthem, saying." The point is
that Jesus'parabolic speechwas a fulfillment of what Asaph had prophesied.
David Turner comments on Psalm 78 writing that "In this lengthy psalm,
Asaph the seer(1 Chr 25:2; 2 Chr 29:30)recounts the history of Israelfor the
next generation(Ps. 78:4). The psalm stressesIsrael’s unbelief(Ps 78:8, 11,
17–22,32–33,36–37,39–42,56–58), whichled to God’s discipline (Ps 78:21,
31–34,59–64). In spite of this, God continues to manifest his faithfulness to
Israelthrough powerful acts (Ps 78:4–7, 12–16, 23–29, 38–39, 42–55)and by
choosing David to shepherd them (78:65–72). In Matthew’s view, Jesus is the
son of David who fulfills the Davidic role as Israel’s ultimate shepherd (Mt.
1:1; Mt 9:36). His parables, like those of Asaph, portray Israel’s unbelief and
God’s discipline, but more important, they stress God’s ongoing faithfulness
to Israel through Jesus’s kingdommission. Matthew 13:35 contains the second
biblical-fulfillment citation of this discourse. The first demonstrates that the
unbelief of many who see his deeds and hear his words is not unprecedented.
The pattern of hard hearts and unbelief from Isaiah’s days is recurring in the
days of Jesus. Israel" (BECNT-Mt)
I WILL UTTER THINGS HIDDEN SINCE THE FOUNDATION OF THE
WORLD - I will utter means literally to spit or spew out as described below
and in context speaks ofsudden, emphatic copious speechin which one
expresses something forcefully. This picks up the sense of the Hebrew verb "I
will utter" in Ps 78:2, for this Hebrew verb (nava'/naba) conveys the sense of
something pouring forth (Ps 19:2 = "Dayto day pours forth speech"). The
original Hebrew phrase translated "of old" usually signifies from antiquity,

and in regard to the original subject of the Psalm(Israel) referred to the early
history of the nation. Matthew quotes the Septuagint which reads "from the
beginning."
Hidden is perfect tense meaning hidden in the past and still hidden. What is
hidden? In context in Mt 13:11+ Jesus declaredto His disciples "To you it has
been granted to know the mysteries (musterion) of the kingdom of heaven
(note), but to them (cf "those who are outside" Mk 4:11+) it has not been
granted (didomi is in the perfecttense = their state or condition)."
Davies and Allison - Jesus’parabolic manner of speaking is grounded in OT
prophecy. Just as Jesus’birth, childhood, ministry, and death are all foretold
in the Scriptures, so too does the OT look forward to the Messiahuttering in
parables mysteries hidden from the foundation of the world. Secondly, vv. 34f.
serves, in a manner reminiscent of vv. 10–17, as a transition which notifies the
reader of a switchin audience. Jesus atthis juncture speaks notto the crowds
and the disciples but to the disciples alone. He is turning away from those who
do not understand and turning towards those who do. (ICC-Mt)
TechnicalNote - The Greek of "I will open my mouth in parables" is "Ἀνοίξω
ἐν παραβολαῖς τὸ στόμα μου." This is exactly the same as the Greek of the
Septuagint of Ps 78:2 = ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου. The second
clause beginning with "I will utter..." in Greek is "ἐρεύξομαι (ereugomai)
κεκρυμμένα ἀπὸ καταβολῆς [κόσμου]." This is not the same verb used in the
Septuagint version of Ps 78:2 which reads "φθέγξομαι (seephtheggomai
below) προβλήματα ἀπ᾽ἀρχῆς." In sum I will utter in the Septuagint of Psalm
78:2 is phtheggomaiand "I will utter" here in Matthew is ereugomai.
I will utter (in Ps 78:2) (5350)(phtheggomai)means to sound a tone, speak
with focus upon verbal sound rather than upon content. It is putting sounds

togetherto communicate something to someone else.According to Rienecker
phtheggomaiis "especiallyusedof a portentous prophetic utterance." Hiebert
says this verb "was usedchiefly of loud talk." Peterused it to describe
Balaam's donkeyspeaking in the voice of a man (2Pe 2:16+ = "a mute donkey,
speaking with a voice of a man, restrained the madness of the prophet." How
ironic a dumb beastspeaking to Balaam, a spiritually perverted man.) Also
used in Acts 4:18+ ("they commanded them not to speak or teachat all in the
name of Jesus")and 2 Pe 2:18+ (describing false teachers "speaking out
arrogantwords of vanity they entice by fleshly desires, by sensuality....")
I will utter (2044)(ereugomai -only here) means literally to spit, to spue out,
to ejectthrough your mouth, to vomit, of oxen to bellow or roar. To castforth
like a river, gurgle, disgorge, the passionof a prophet. To announce in a
sudden and emphatic manner with an implication of `blurting out.' Only used
here in the NT. Fives uses in Septuagint (Lxx) - Lev 11:10 = "all the teeming
life of the water";Ps 19:2 = "Dayto day pours forth speech";Hos 11:10 =
"roarlike a lion"; Amos 3:4 = "Doesa lion roar";Amos 3:8 - "A lion has
roared!". During the Koine period the word ereugomaisimply meant “to tell,
speak,” or“proclaim.” The earlier usage ofthe word was, however, much
more forceful—“to belch, to vomit,” or “to spew out of the mouth” (of an oxen
or other animal). In classicalGreek, it was usedfor discharging, emptying, or
casting forth, as when the sea castsfoamwhen waves break on a shore.
Vincent adds that "Homer uses it (ereugomai)of the sea surging againstthe
shore (“Iliad,” xvii., 265). Pindar of the eruption of Aetna (“Pyth.,” i., 40).
There seems to lie in the word a sense of full, impassionedutterance, as of a
prophet." A close derivative ekereugomaiis used in Ps 119:171 = "Let my lips
utter praise" and Ps 145:7 = "Theyshall eagerlyutter"/
Hidden (2928)(krupto English= crypt, cryptic) is a verb meaning to cover, to
hide, to conceal, to keepsecret(eitherprotectively or for selfish reasons). To
keepsomething from being seen. Krupto speaks ofliteral hiding in many
Gospelpassages, but also of figurative hiding, as in Lk 18:34 (cp Lk 19:42)

where the meaning of Jesus'words was "hidden from" the disciples (Cp
Webster's definition of "cryptic" = having or seeming to have a hidden or
ambiguous meaning). In Jn 19:38, krupto is used adverbially to refer to the
“secret”(under cover, in hiding) discipleship of Josephof Arimathea.
Krupto 18x- Matt. 5:14; Matt. 11:25;Matt. 13:35; Matt. 13:44; Matt. 25:18;
Matt. 25:25;Lk. 13:21; Lk. 18:34;Lk. 19:42;Jn. 8:59; Jn. 12:36; Jn. 19:38;
Col. 3:3; 1 Tim. 5:25; Heb. 11:23; Rev. 2:17; Rev. 6:15; Rev. 6:16
Constable - Asaph wrote that he would explain to his readers aspects of
Israel’s history that had been previously unknown. He then proceededto use
Israel’s history to teachthe Israelites how consistentlyrebellious they had
been toward God and how just and merciful God had been with them. He
taught these lessons by using “parables,” by comparing various things. By
comparing various incidents in Israel’s history he revealedthings previously
unknown. Jesus did the same thing when He taught the multitudes using
parables. He revealedto the people some things that they had not previously
understood. Jesus was notteaching entirely new things any more than Asaph
was in Psalm78. He put things togetherthat taught the crowds new lessons.
Jesus concealedsome truth by using parables, but He also revealedsome truth
to the multitudes with them. This is the point of Matthew’s quotation of
Asaph here. Jesus was bringing togetherpieces of previous revelation about
the kingdom and by combining these was teaching the people new things
about the kingdom. He was throwing new light on the kingdom with His
comparisons (parables).
Foundation (2602)(katabole fromkataballo = to throw down from kata =
down + ballo = throw, cast)is literally a casting down or laying down. The
original idea was the laying down of the foundation of a house. Note the
phrase apo kataboles, from the foundation, is used 7x in the NT - Matt. 13:35;
Matt. 25:34;Lk. 11:50; Heb. 4:3; Heb. 9:26; Rev. 13:8; Rev. 17:8

O teachme, Lord, that I may teach
The precious things Thou dostimpart;
And wing my words, that they may reach
The hidden depths of many a heart.
O give Thine own sweetrestto me,
That I may speak with soothing power
A word in season, as from Thee,
To weary ones in needful hour.
—F. R. Havergal
MacArthur comments in regardto these things being hidden in the past that
"The rejectionof His messiahshipdid not catchthe Lord by surprise, and the
postponement of the kingdom was not a backup plan. The things hidden since
the foundation of the world pertained to “the mysteries of the kingdom of
heaven,” which Jesus explained to His disciples but not the unbelieving
multitudes and religious leaders (Mt. 13:11–16). To those who rejectedHim,
He spoke “in parables; because while seeing they [did] not see, and while
hearing they [did] not hear, nor [did] they understand” (Mt 13:13). God made
no alterations of His plan of redemption. Everything was exactlyon schedule
and according to the predictions of His Word." (MNTC-Mt)
Alan Carr - This verse tells us that there are some things that have been kept
secretfrom the foundations of the world. There are some things that were
“hidden, a mystery” from before the world was ever formed. This “mystery”
is spokenof in other passagesas well, Ro 16:25;1 Cor. 2:7-10; Col. 1:25-27.

All these verses, plus others, revealto us the fact that there are some things
that have been hidden from eternity. These hidden mysteries have been
revealedto the saints of God. God says that we can know these mysteries and
be blessedby them.
Robert Mounce - Since they refusedto hear him, his messagewouldfall on
their ears as difficult and obscure. The truths that Jesus revealedto those who
by faith had takenthe first step towardunderstanding were secrets concealed
since the beginning of time. Only in fulfillment, and then only to those who
have the insight of faith, are the truths of God’s sovereignreign made clear.
To outsiders they come as riddles and meaningless sayings. (UBCS-Mt)
Parables (3850)seepreceding note on parabole
John Broadus has an interesting note on Matthew's use of the verb fulfill -
Fulfill is the translation of a Greek word (pleroo) signifying to ‘make full,’ to
‘fill up.’ (So the English fill full or fulfill). It is often used in New Testament,
both literally, as to fill a valley, boat, etc., and figuratively, as to fill with
gladness, knowledge, etc. In a derivative sense it signifies to ‘perform fully,’
‘accomplish,’being applied to a work or a duty, and to predictions, as here.
This last very important use, to fulfill (a prediction), is found frequently in
Matthew (Mt 1:22; 2:15, 17, 23;4:14; 8:17; 12:17; 13:35;21:4; 26:54, 56;
27:9), and in John (Jn 12:38;13:18;15:25; 17:12;18:9, 31; 19:24, 36);several
times in Luke (Lk 1:20; 4:21; 21:22;24:44), and in Acts (Acts 1:16; 3:18;
13:27); once in Mark (Mk 14:49) and in James (Jas 2:23.)An examination of
these passages wouldshow that in generalthey will admit only the strict sense
of fulfill, implying a real prediction, and that no one of them requires the
quite different meaning attached to the term by some expositors, viz.: that
while there was no realprediction, the New Testamentoccurrence reminded
the Evangelist ofthe Old Testamentpassage,orso resembledthe Old
Testamentoccurrence as to warrant the applicationto it of the same language.

This serious departure from the etymologyand regular use of the word is
supposedby such expositors to be required by a few passages in which it is
difficult for us to see that there exists the strict relation of prediction and
fulfillment. But such passages,it will be found, all admit of at leasta possible
explanation in consistencywith the idea of a real fulfillment (see on Mt 2:15,
18), and we have no right to take this or any other word in a sense alien to its
origin and use, unless there be found passagesin which it cannotpossibly have
the usual meaning. The strict applicationof this rule of interpretation is here
a matter of importance, as the question involved seriouslyaffects the
prophetic relation betweenthe Old and the New Testament.
But two things are to be observed. (1) The New Testamentwriters sometimes
quote Old Testamentexpressions as applicable to gospelfacts or truths,
without saying that they are prophecies (e. g., Ro 10:18), and in some cases it
is doubtful how they intend the quotation to be regarded. (2) It is often
unnecessary, and sometimes impossible, to suppose that the prophet himself
had in mind that which the New Testamentwriter calls a fulfillment of his
prediction. Some predictions were even involuntary, as that of Caiaphas.
(John 11:50.)Many prophecies receivedfulfillments which the prophet does
not appearto have at all contemplated. But as God’s providence often
brought about the fulfillment though the human actors were heedlessoreven
ignorant of the predictions they fulfilled (e. g., John 19:24), so God’s Spirit
often contemplated fulfillments of which the prophet had no conception, but
which the Evangelistmakes known. And it is of a piece with the general
development of revelationthat the later inspiration should explain the records
of earlier inspiration, and that only after events have occurred should the
early predictions of them be fully understood. (Matthew 1 Commentary)
TechnicalNote on this verse spokenby the prophet - A few important
manuscripts (a* Q ¦(1, 13 )33) identify the prophet as Isaiah, a reading that is
significantly harder than the generic "prophet" because the source of this
prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some MSS that

had "Asaph" here, though none are known to exist today. This problem is
difficult because ofthe temptation for scribes to delete the reference to Isaiah
in order to clearup a discrepancy. Indeed, the vast majority of witnesses have
only "the prophet" here (a(1 )B C D L W 0233 0242Û lat sy co). However, as
B. M. Metzgerpoints out, "if no prophet were originally named, more than
one scribe might have been prompted to insert the name of the best known
prophet - something which has, in fact, happened elsewhere more than once"
(TCGNT 27). In light of the paucity of evidence for the reading VHsai?ou, as
well as the proclivity of scribes to add his name, it is probably best to consider
the shorterreading as authentic. (NET Note)
JOSEPHALEXANDER
34. As these words do not necessarilyrelate to what was spokenupon any one
occasion, they determine nothing as to the precise chronologyof what
precedes them, but might be consideredas descriptive of our Saviour’s
customary method of instruction. The last clause must then be understood as
meaning that he did not at the same time employ both the methods; or in
other words, that when he taught in parables, he did not at the same time give
the meaning in plain terms to the promiscuous multitudes, but only to his own
disciples, in the wide sense ofthe term, in private and at their request, of
which we have two instances in this one chapter(see above, on v. 10, and
below on v. 36). The more obvious meaning of the clause, to wit, that he at no
time taught the people without parables, is plainly contradictedby the whole
course of the history before and afterwards. There is, however, a third
explanation, which avoids this discrepancy no less than the first, and is
perhaps more natural and easy, while it certainly agrees stillbetter with the
statementin v. 36, consideredas relating to the time when the preceding
parables were uttered. This explanation takes the last clause of the verse
before us as referring only to that one occasion, and is recommendedby its
readily enabling us to hold fast the chronologicalas wellas topicalsuccession

in this chapter, and at the same time to accountfor the crowding of so many
parables in one discourse. It was the formal opening or inauguration of this
method of instruction. See above, on v. 3, which he, therefore, exemplified by
chosensamples, so that on this particular occasion, here remarkedby the
historian as a deviation from his ordinary practice, “he spake to the multitude
in parables, and without a parable spake he not unto them.”
35. Here again, as in 12:17, the evangelistpauses in his narrative to point out
the fulfilment of an ancientprophecy. The one here cited is the secondverse of
the seventy-eighthPsalm. The form of the quotation implies a knowledge of
the Septuagintversion without a necessarydependance on it, the first clause
being taken from it word for word, the other varying in every word except the
preposition (ἀπό) from. As the sense remains the same, this variation is
important only as it shows the independence of the writer. The plural form,
parables, occurring in both versions, is correctas representing a collective
singular. The parallelterm, riddles, translated in the Septuagint problems, is
paraphrasedby Matthew, hidden (things). Instead of utter, he employs a
much strongerword, originally meaning to vomit or belch forth, but in later
usage fairly representing the Hebrew verb, which means to pour forth, or to
cause to flow. The concluding words, of old, are strengthenedby the Seventy,
from the beginning, and still more by Matthew, from the foundation of the
world, but without a material change of meaning. These are here described as
the words of a prophet, of the (well known) prophet, i. e. Asaph, who is named
as the author in the title or inscription (Ps. 78:1), and spokenof in history (2
Chron. 29:30) as a seer, an ancient synonyme of prophet (1 Sam. 9:9). They
seemat first sight inappropriate as an introduction to a psalm so purely
historical; but this impression is removed when we consider, that the facts
there stated had a typical significance and bearing on the advent and the reign
of the Messiah, whichis also the ground of what is here saidby Matthew as to
their fulfilment.

GREG ALLEN
"The Spread of the Kingdom"
Matthew 13:31-35
Theme: No matter how small or insignificant it seems in its progress, Christ's
kingdom will succeedin encompassing this world.
(Delivered Sunday, October22, 2006 atBethany Bible Church. Unless
otherwise noted, all Scripture references are takenfrom The Holy Bible, New
King James Version; copyright 1982, Thomas Nelson, Inc.)
We've been studying the thirteenth chapter of the Gospelof Matthew. In this
chapter, we find that the greatestofall authorities on world events (that is, the
Lord Jesus Christ) reveals keytruths about the greatestofall themes (that is,
His kingdom rule upon this earth).
This chapter contains sevenparables; and in these sevenparables, Jesus
discloses“the mysteries of the kingdom” (v. 11). Already, we have lookedat
two of these parables. In the first one—the parable of the four types of soil
(which is spokenby our Lord in verses 3-9, and is then explained by Him in
verses 18-23), we learneda crucialtruth about the commencementof His
kingdom upon this earth. It is sownby the message ofHis gospel;and the
receptionof this message revealsthe heart of the personwho hears it. That's
how it was begun on this earth—through the sowing of His gospeland by its
receptionon the part of those in whom it produces fruit. That is how it
continues to grow even today. Other kingdoms were begun on this earth by
the force of the sword. But Jesus'kingdom—the greatestofall kingdoms that
will ever reign upon this earth—was notbegun in the way other kingdoms

were begun. Rather, it was begun and is advancedby the preaching and
proclaiming of the messageofwho Jesus is and what He has done.
Then, we lookedat the secondparable—the parable of the wheat and the
tares (which is spokenby the Lord in verses 24-30, andis then explained by
Him to the disciples in verses 36-43). And in this one, we learned something of
the nature of this kingdom that was commencedupon this earth—that it will
grow and progress in this world along side wickedness andevil. The “weeds”
or “tares” ofsin and wickednessandungodliness will not be eradicatedfrom
this earth as His kingdom spreads on it. Instead, His kingdom citizens have to
tolerate the reality of evil in this world—but only until the end of this age. At
that time, He will send forth His angels into this world; and they will serve as
His reapers. Theywill separate from out of His kingdom “all things that
offend, and those who practice lawlessness”.The tares will be castinto the
furnace of fire; but the righteous will shine forth as the sun in the kingdom of
the Father.
I hope you understand that these are greatthings that are being revealedto
us! Jesus Himself said that we, who hear them, are blessed;“for assuredly,”
He said, “I say to you that many prophets and righteous men desired to see
what you see, and did not see it, and to hear what you hear, and did not hear
it” (v. 17). Your heart and my heart should thrill to hear these things! We
should count it the greatestpossible privilege that these things have been
disclosedto us! In knowing these things, we know more about the destiny the
kingdoms of this world than the wisestand most learnedearthly scholars and
historians and futurists from whom these things have been hidden!
This morning, we look at two more of these great“kingdom” parables. The
focus of these two parables is on the spread of this marvelous kingdom on the
earth. And they give us very goodnews of greatencouragement!

They are found in verses 31-35;
Another parable He put forth to them, saying: “The kingdom of heavenis like
a mustard seed, which a man took and sowedin his field, which indeed is the
leastof all the seeds;but when it is grownit is greaterthan the herbs and
becomes a tree, so that the birds of the air come and nestin its branches.”
Another parable He spoke to them: “The kingdom of heaven is like leaven,
which a woman took and hid in three measures of meal till it was all
leavened.”
All these things Jesus spoke to the multitude in parables; and without a
parable He did not speak to them, that it might be fulfilled which was spoken
by the prophet, saying;
“I will open My mouth in parables;
I will utter things kept secretfrom the foundation of the world” (Matthew
13:31-35).
* * * * * * * * * *
Before we look at the details of these two parables, let's look first at the fact
that lies behind them. It's a factthat is so obvious that it might be easy, at first
glance, to pass by. But it is a fact that is vital to benefiting from the
instructions He gives us about His kingdom. It is the rather obvious but
crucial factthat . . .

I. THE TRUTH OF HIS KINGDOM IS REVEALED TO US IN PARABLES
(vv. 34-35).
Look at verses 34-35. There, we're told that Jesus spoke allof these kingdom
truths that He revealedin “parables”. In fact, He spoke nothing of these
truths to the crowds exceptby parables. They were stories that were
deliberately designedby Him to revealtruth in a very carefulway. He used
figures of speechand similitudes rather than straight-forwardwords.
People often saythat Jesus was the greatestofall teachers;and I certainly
agree that He was. He was, truly, the Master-teacher!No one else spoke as He
spoke, ortaught as He taught. He literally revealed“mysteries” to mankind—
things that could only be knownas God graciouslyrevealedthem to mankind.
But I feelthat we have to qualify the idea of Jesus being a great“Teacher”. In
fact, He was a greatly“discriminating” Teacher. He clearly didn't teachin
such a way that everyone could understand what He was saying. His method
certainly revealedthat He was the greatestTeacher;but it also revealedthat
not everyone who heard Him were very goodstudents!
Do you remember that, as His disciples listened to Him teach the multitudes,
they were baffled by His method? I believe they could see the confusedlooks
on many of the faces of those who heard Him. The disciples even came to Him,
in verse 10, and asked, “Why do You speak to them in parables?” It was as if
they were saying, “Lord; if you truly want to teachpeople, why are you
speaking in such a mysterious way? Why do you speak in seeming 'riddles'?
Shouldn't you be clear? Shouldn't you be straight-forward? Wouldn't people
have an easiertime of understanding you if you didn't speak in parables?”
And here's the remarkable thing that they discovered. He truly intended to
speak forth the truths of the kingdom; but in doing so, He didn't intend for
everyone to understand those truths. He answeredthe disciples'question of
why He spoke in parables by saying,

“Because ithas been given to you to know the mysteries of the kingdom of
heaven, but to them it has not been given. Forwhoeverhas, to him more will
be given, and he will have abundance; but whoeverdoes not have, even what
he has will be takenaway from him. Theretofore I speak to them in parables,
because seeing theydo not see, and hearing they do not hear, nor do they
understand. And in them the prophecy of Isaiah is fulfilled, which says:
'Hearing you will hear and shall not understand,
And seeing you will see and not perceive;
For the hearts of this people have grown dull.
Their ears are heard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I should heal them'
But blessedare your eyes for they see, and your ears for they hear” (Matthew
13:11-16).
A graspof the truths of the kingdom of Jesus Christ—the very things that we
are hearing in this chapter—is a selective matter. The speaking-forthof these
things is for everyone; but the understanding of them—the true “hearing”
and “seeing”ofthem, is not. That's why we're told that Jesus spokethese
things “to the multitude in parables”;and that, “without a parable He did not
speak to them . . .”

And what's more as we find from our passagetoday, this was in accordance
with Scripture. The “multitudes” to whom Jesus spoke these things were
Jewish. Jesus was theirlong-awaitedKing; and it was to them that the
kingdom was, first of all, being offered. But it would not be by all of them that
this glorious kingdom would be understood, or believed, or even welcomed. It
would only be receivedby those—notonly of the Jewishfamily, but also to
people from out of the Gentile world—who, as He said, had “ears to hear” (v.
9). Jesus, the Master-teacher, taught in parables to reveal who truly had such
“ears to hear” what He said.
Now;the Jewishpeople to whom He spoke in parables should have known
this. When Matthew—who was himselfa Jew—explainedthat Jesus spoke
only to the multitudes in parables, he said that this was so “that it might be
fulfilled which was spokenby the prophet” (v. 35); and he then quoted Psalm
78:2. Psalm78 is a long psalm that outlines the history of the Jewishpeople. It
was a psalm that the Jewishpeople knew well. It speaks ofGod's constant
grace to them, and of their persistent hardness of heart toward Him. And it
begins with an appeal:
Give ear, O my people, to my law;
Incline your ears to the words of my mouth.
I will open my mouth in a parable;
I will utter dark sayings of old,
Which we have heard and known,
And our fathers have told us (Psalm 78:1-3)
Think of that call:“Give ear! Incline your ears!” That was Jesus'cryto the
people; “He who has ears to hear, let him hear!” (Matthew 13:9). And here is
this Jesus, who is the greathope of the Jewishpeople, speaking to them in the

very manner that it was foretoldthat He would speak to them—that is, in
parables. And yet, He also makes the appeal to those who hear Him to “Give
ear, O my people . . .”
And now, let me ask you: How do you hear these things? Do you have ears to
hear? Do you tune out when you hear them? Do you fall asleepwhen they are
presentedto you? Do you close your ears to them? Or does your heart thrill;
and do you long to hear more?
The things that Jesus says in these parables are the greatesttruths that can be
known by man. They reveal“the mysteries of the kingdom”. Personally, I find
that I am growing to be deeply conscious ofthe greatresponsibility I have in
speaking these things to you today. They cause me to tremble. I feel a sense of
urgency to speak them carefully and truthfully. They are made available to
whoevertruly wishes to know them; but are not cheap things! They are of
eternal value and of eternal consequence. If they truly grip our hearts, they
will change everything about us. They will cause us to radically revise our
priorities. They will make the advancementof His kingdom our great,
consuming concern. Do you have ears for them? Do you hear them? Can you
hear them?
The fact is that they were deliberately revealed by our Lord in “parables”;
and because this is so, they thus reveal the heart condition of those who hear
them. They are heard by the ear; and yet they stand in judgment of those
whose heart rejects them—to those who stoptheir ears up to them, and who
close their eyes to the truths revealedin them. They disclose truth to those
who truly long to hear truth; but at the same time concealthe saving powerof
the truth from those who truly do not want salvationand who rejectthe One
who spoke them.

Jesus was specializing in parables

Jesus was specializing in parables

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Jesus was specializing in parables