6

We read in Mtt 13:35-35( NKJV):

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 secret from the foundation of the world.”

In fact, Jesus taught many important things like the Beatitudes in direct language. So, why does Matthew say that the Lord did not speak to the multitude without a parable ? Does he want to say that Jesus revealed the things 'kept secret from the world's foundation', to a select few, maintaining the secrecy ? Or, is the statement the result of a partially incorrect memory of the OT reference say, Psalms 78:2-3 ? How do scholars interpret the statement ?

PS: My question Does Mtt 13::34-35 use an adaptation of Psalm 78 :2-3? is on the source of OT reference cited by the Evangelist and hence, different.

3 Answers 3

4

The popular belief is that Jesus spoke in parables as stories so that it would be easy for laymen to understand.

But the truth is otherwise.

Answer

The disciples also asked the same question to Jesus:

“Why do you speak to them in parables?” (Mat 13:10).

Jesus gives the answer:

“I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand” (verse 13).

Explanation

The answer may seem to be shocking. But there is a reason for the above condition.

Jesus Himself says:

“Jesus said to them, If you were blind, you would have no sin. But now you say, We see; therefore, your sin remains” (John 9:41).

Two Kinds of Wrongs

In the Scripture, there are 2 kinds of errors or sin:

  1. Those committed unknowingly; and

  2. Those committed intentionally.

Jesus Himself distinguishes between the two:

“The servant who knows what his master wants him to do, but does not get himself ready and do it, will be punished with a heavy whipping. But the servant who does not know what his master wants, and yet does something for which he deserves a whipping, will be punished with a light whipping” (Luke 12:47-48).

The same principle is clearly visible in the Old Testament, especially in the Pentateuch.

“Whoever hits someone and kills him is to be put to death. But if it was an accident and he did not mean to kill him, he can escape to a place which I will choose for you, and there he will be safe. But when someone gets angry and deliberately kills someone else, he is to be put to death, even if he has run to my altar for safety” (Exo 21:12-14).

Thus we see that there are sins of “ignorance” and “intentional” sins. Ignorant or intentional, a sin is a sin. But God says He will treat these in 2 different ways.

This is what the Scripture teaches:

“For as many as sinned without Law (ignorant) will also perish (die) without Law. And as many as sinned within Law (intentional) will be judged through Law” (Rom 2:12).

This is why the Scripture says:

“For God has shut up all in unbelief (so that their sins do not remain – Jn 9:41), so that He might show mercy to all” (Rom 11:32).

The best example for this is Apostle Paul himself.

“the one who before was a blasphemer and a persecutor and insolent. But I obtained mercy, because being ignorant, I did it in unbelief” (1 Tim 1:13).

Though this is hard to believe and is against the conventional interpretation, the Scripture teaches that it is God Himself who has locked up everyone in unbelief!

“But their thoughts were hardened, for until the present time the same veil remains on the reading of the Old Covenant, not being unveiled… But until today, when Moses is being read, a veil lies on their heart” (2 Cor 3:14,15).

“What then? What Israel seeks, this it did not obtain, but the election (the select) obtained it, and the rest were hardened; even as it has been written, "God gave to them a spirit of slumber, eyes not seeing and ears not hearing" until this day (Rom 11:7-8).

This is exactly why Satan and his followers find it easy to deceive the whole world.

“And the great dragon was cast out, the old serpent being called devil, and, Satan; he deceiving the whole habitable world” (Rev 12:9).

“And it deceives those dwelling on the earth” (Rev 13:14).

  • Jesus taught many important things like the Beatitudes in direct language. So, why does Matthew say that the Lord did not speak to the multitude without a parable?

Yes, Jesus taught many things like the Beatitudes in direct language but used only parables when He taught about the Kingdom of God.

“And He said to them, To you it has been given to know the mystery of the kingdom of God. But to these, those outside, all things are being given in parables, that seeing they may see and not perceive…” (Mar 4:11-12; Mat 13:11; Luk 8:10).

  • Does he want to say that Jesus revealed the things 'kept secret from the world's foundation', to a select few, maintaining the secrecy?

Yes, the select few in this Age (and the entire humanity in the coming Age).

“And answering, He said to them, Because it has been given to you to know…” (Mat 13:11).

“But He did not speak to them without a parable. And He explained all things to His disciples privately” (Mar 4:34).

“So then, also in the present time a remnant according to election of grace has come into being” (Rom 11:5).

“so that we who were the first to hope in Christ might be to the praise of his glory” (Eph 1:12).

These select remnant is called the “little flock” by Jesus Christ Himself (Luke 12:32).

Conclusion

Jesus spoke in parables to seal the meaning from “them” but He explained the parables in plain language to His disciples, the select ones, privately.

4

Psalm 78:2-4 (NIV)

2 I will open my mouth with a parable; I will utter hidden things, things from of old—

3 things we have heard and known, things our ancestors have told us.

4 We will not hide them from their descendants; we will tell the next generation the praiseworthy deeds of the Lord, his power, and the wonders he has done.

The "hidden things" mentioned here are not secret in the sense of being concealed; rather, they are clear to those who are willing to listen but remain hidden from those who refuse to hear.

Mark 4:33-34 parallels Matthew 13:34:

33 With many similar parables Jesus spoke the word to them, as much as they could understand. 34 He did not say anything to them without using a parable. But when he was alone with his own disciples, he explained everything.

The phrase "as much as they could understand" applies to some within the larger crowd, not only to Jesus' disciples. Proverbs 2:1-6 teaches that true wisdom and understanding are gifts from God:

1 My son, if you accept my words and store up my commands within you, 2 turning your ear to wisdom and applying your heart to understanding— 3 indeed, if you call out for insight and cry aloud for understanding, 4 and if you look for it as for silver and search for it as for hidden treasure, 5 then you will understand the fear of the Lord and find the knowledge of God. 6 For the Lord gives wisdom; from his mouth come knowledge and understanding.

In essence, whether God's Word appears clear or hidden depends on the listener's willingness to hear and the heart's readiness to understand. Parables function like a sieve, distinguishing those who truly seek God - His "sheep" - from those who do not.

Beatitudes

Do the Beatitudes teach in direct language? Not entirely.

These phrases invite deeper reflection:

  • What does it mean to be "poor in spirit"?
  • What kind of mourning is in view, and what sort of comfort is promised?
  • How should we understand meekness?
  • Whose righteousness is Jesus referring to - human standards or God's?
  • What kind of mercy is being shown - defined by people or defined by God's?
  • What does it mean to have a "pure heart"?
  • What kind of "peace" is described - physical or spiritual?
  • Why would those who pursue righteousness be persecuted?

Jesus does not provide explicit explanations for any of these terms. Although the Beatitudes appear direct and literal, their meaning requires discernment - much like the parables.

3

In his commentary of Mark, D.E. Nineham explains the use of parables was common:

Parables were constantly used by the rabbis at and after the time of Our Lord, and the very numerous examples of their parables which have been preserved make it clear that they used them for the sole purpose of clarifying and driving home their teaching. When we observe the very close similarity of many of these rabbinic parables to Our Lord's - both in form and subject matter - it seems natural to suppose that he used parables in the same sort of way, and with the the same purpose, as the rabbis. That is to say, his general purpose in using parables was to make the truth as fully understood as possible; he may well have used parables, as the rabbis did, to provoke reflection and so bring his hears to a recognition of the truth.1

A parable is simply "the putting together of one thing along side of another by way of comparison or illustration," 2 it is a type of analogy which can be used in different ways to make comparisons. The one most commonly associated with parable is as a narrative.

This can result in imprecise understanding of what a parable is. A parable is not the narrative itself. It is a process of dissecting the narrative to make the comparisons.

Examples of complete parables are a chiasm and chiasmus.

Chiasm        Chiasmus
 [X]            X
C   C'        C   C' 
B   B'        B   C'
A   A'        A   A'

These take the form of advanced parables because the writer has laid out both sides (which can be antithetic or complementary). Each individual within a pair speaks to the other individual. The main point may be implied, [X], or stated, X. Essentially a chiasmus is a completed parable making the two-sided comparison and giving a main point. A chiasm makes the side-by-side comparison yet leaves the main point to be ascertained by the hearer/reader.

A narrative which is a parable does not need to be completed. This is one of the benefits of using parables as a method of teaching. A teacher need only give key portions of the comparisons which then stimulate the process of comparison and finding the underlying meaning(s).

Summary

Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages (Romans 16:25)

When Paul speaks of a mystery kept secret, he is speaking of what could be called a partial parable. It could be just one side or the main point or some combination. What kept it hidden was seeing the "one side" which must be meaningful from the beginning as a message requiring no further consideration.

The Beatitudes are in fact spoken in direct language. However, as the Old Testament demonstrates something spoken in direct language can also be a part of a parable. The Sermon on the Mount can be studied as having a chiastic structure. In this case, what is directly stated must be examined by its corresponding pair which may be directly stated or implied.


  1. D.E. Nineham, The Gospel of St. Mark, The Seabury Press, 1963, p. 128
  2. Ibid., p. 126

Your Answer

By clicking “Post Your Answer”, you agree to our privacy policy.

Start asking to get answers

Find the answer to your question by asking.

Ask question

Explore related questions

See similar questions with these tags.