Devotion

(Matthew 13)

"Having made known unto us the mystery of his will….that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him" (Ephesians 1: 9 - 10)

Before we study these parables of Jesus, it is imperative to look closely at the word "Parable" and how, or for what purpose, Jesus used it. Probably most of us learned that a parable is an earthly story with a heavenly meaning, with Jesus taking something simple and familiar to the people and using it to teach a great object lesson. 

This is, no doubt, a true and honest explanation of most parables of Jesus, but not so with the parables of Matthew 13.

“Why speakest thou unto them in parables?” questioned the disciples in Verse 10, Matthew 13. The answer of Jesus in Verses 11 and 13 is, at the very least, astonishing:              

“Because it is given unto you (the believing Jews) to know the mysteries of the kingdom of heaven, but to them (the unbelieving Jews) it is not given . . . .  therefore speak I to them in parables; because they seeing see not; and hearing they hear not, neither do they understand.”

There are those who attempt to water down this statement of Jesus by saying Matthew simply made a mistake in remembering what Jesus actually said. These skeptics seem to forget the writers of the gospels were inspired by the Holy Spirit, and that Jesus had promised in John 14: 26 that He, The Holy Spirit, would bring all things to their remembrance, whatsoever he had said to them.

If one finds Jesus’ answer in Matthew 13: 11 hard to believe, then he or she should look in John 12: 37-41 to see what God’s word reveals.

 “ . . . .  yet they believed not on him: that the saying of Esaias (Isaiah) the prophet might be fulfiilled which he spake . . . . therefore THEY COULD NOT BELIEVE because that Esaias said again . . . . (Isaiah 6: 1-10).                                                                               

God’s word had been proclaimed by the prophet Isaiah that Israel would not believe and God’s word is true: “I have spoken it, I will also bring it to pass” (Isaiah 46: 11).

Let’s digress (depart from the subject) and briefly study Romans,  Chapters  9 through 11. This is the longest portion of scripture concerning the status of Israel in the New Testament and should be studied prayerfully. Nationally, Israel has been set aside until the fullness of the Gentiles comes in (Romans 11: 25, Acts 15: 16). Nationally, they will be restored. 

Think about it! God not only sacrificed his only Son (John 3: 16) but also his chosen people, nationally, that the gospel might be for all (Acts 2: 39). The good news is that the church is composed of both Jews and Gentiles (Ephesians 1: 9 - 10 and 2: 17, 22). Whosoever will! Those of the nation of Israel who individually believe may enter the church

A good question here would be, is God a sovereign God? The answer is, of course He is! “ . . . . thou art our father, we are the clay, and thou our potter, and we all are the work of thy hand”  (Isaiah 64: 8, Romans 9: 11-16 and 11: 33).   God has the sovereign right to do with His creation whatever pleases Him in bringing about His perfect will.

Foreknowledge and election definitely come into play and usually scares us, largely because of our preconceived ideas concerning the meaning of these terms. But Paul says, in effect, in Romans 10, "Do not blame God! Blame Israel!" (Study Romans 10: 1 - 10). The gospel was nigh (near) to them and all they would have had to do was confess with their mouths and believe in their hearts, “for Whosoever believes on him shall not be ashamed” (Romans 10: 11). 

Furthermore, Paul reveals in Romans 1: 2, that the gospel was foretold, promised, in the scriptures (Galatians 3: 8). So, instead of Israel’s status being God’s fault,  Paul shows that the fault was Israel’s for the gospel was near to them all the time. All they had to do was believe.

Let’s approach this from another viewpoint, the question of whether or not Israel should have known this gospel, which was so near. Let’s go to the Gospel of John for an example. In a familiar passage, John 3: 1-10, we find Nicodemus, a Pharisee and a ruler of the Jews, coming to Jesus. He was an inquisitive person and, for a Pharisee, made a great confession to Jesus by stating that he (Jesus) was a “teacher come from God.” 

Jesus, knowing the mind of Nicodemus, acknowledged his unspoken inquiry by stating, “Except a man be born again, he cannot enter the kingdom of God” (Verse 3). As we can tell from Verse 4, Jesus’ statement puzzled Nicodemus. Jesus was speaking of a spiritual birth, but Nicodemus was asking about the possibility of a second physical birth. Jesus very patiently explained the spiritual nature of being born again. Nicodemus then asked Jesus in Verse 9, “How can these things be?”

Verse 10 is the key verse in showing whether or not Israel should have known the gospel. “Art thou a master of Israel, and knowest not these things?” spoke Jesus. The implication being, “If you, Nicodemus, are a master (teacher) of the law, (scripture), then you should know of the necessity of the spiritual rebirth; and as a teacher you should have been teaching this to the people.” 

Jesus said they (Israel) should have known! Paul says they should have known! The fault is placed clearly upon Israel (the Jews). The gospel is offered to everyone. “It is the power of God unto salvation” (Romans 1: 16), but only if they (the hearers) will believe. In our time anyone can accept, but many will not. Who can they blame? Not God! The gospel is nigh to all, but will save only those who believe.

After going into depth in explaining the present and future status of Israel in God’s magnificent plan for them in Chapters 9 - 11 of Romans, Paul concludes with an exclamation, a bursting forth of praise for God’s wisdom:

     “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counselor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him and to him, are all things: to whom be glory for every. Amen" (Romans 11: 33-36).                                                                             

After looking at why Jesus taught by parables in Matthew 13 and pausing to consider the status of Israel before actually looking at the parables, we will examine the phrase “mysteries of the kingdom of heaven” (Verse 11). The kingdom was not a mystery;  (Acts 1: 6 and others) so, logically, He must be speaking of something in addition to what the apostles knew. Mystery, or mysteries, in the New Testament, is something revealed that was previously hidden (Study Ephesians 1: 9, 3: 3, 5: 32; Colossians 1: 26-27 and 2: 2).            

To a degree the apostles understood the coming of a Messiah and the kingdom. Although they did not fully understand, they were aware of the prophecies concerning the suffering the Messiah was to undergo (Isaiah 53). What they did not understand was a time period (l Peter 1: 10-11),

          “...the Prophets have inquired and searched diligently, who prophesied of the grace that should come unto you; searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.”

This time period! The time between the suffering and the glory! This age of grace! This church age! From the time of Jesus until He comes again! And Jesus calls this time period the mysteries of the Kingdom of Heaven! The parables in Matthew 13 gives us a description, or revelation, of the character of this time period or age we now live in and of the direction, or the course of this age.

We will look into the individual parables of Matthew, Chapter 13 as we continue o/a September 13, 2010.

Taken from a study of Matthew, written by Al Russ, July 1988