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Summary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Therefore speak I to them in parables--which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan. because they seeing, see not--They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes. and hearing, they hear not; neither do they understand--They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (Mar 4:12; Luk 8:10), what is here expressed as a human fact is represented as the fulfilment of a divine purpose--"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse--that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.
John Gill Bible Commentary
And in them is fulfilled the prophecy of Esaias,.... In Isa 6:9 which saith, which runs, or may be read thus, by hearing ye shall hear, and shall not understand, and seeing ye shall see, and not perceive. The words are a prophecy concerning the people of the Jews, which began to be accomplished in the times of Isaiah; and were again fulfilled in the times of some after prophets; and had been in part fulfilled under the more plain and easy ministry of Christ; and was to have a further accomplishment under this parabolical way of preaching; as it also was to have, and had, a yet further completion under the ministry of the apostles; see Act 28:26 and the judicial blindness here predicted was to go on among them, until the land of Judea was utterly destroyed by the Romans, and the cities and houses thereof left without any inhabitants; all which accordingly came to pass: for that this prophecy refers to the times of the Messiah, and to the people of the Jews, is clear from this one observation made by Christ himself, that Esaias foretold those things when he saw the glory of the Messiah, and spake of him, Joh 12:40 and because it was to have, and had, its accomplishment over and over again in that people, therefore the word which may be rendered "is fulfilled again", is made use of. The sense of the prophecy is, with respect to the times of the Messiah, that the Jews, whilst hearing the sermons preached by him, whether with, or without parables, should hear his voice, and the sound of it, but not understand his words internally, spiritually, and experimentally; and whilst they saw, with the eyes of their bodies, the miracles he wrought, they should see the facts done, which could not be denied and gainsayed by them, but should not take in the clear evidence, full proof, and certain demonstration given thereby, of his Messiahship. In the prophecy of Isaiah, the words run in the imperative, "hear ye, see ye", &c. but are here rendered in the future, "shall hear, shall see", &c. which rendering of the words is supported and established by the version of the Septuagint, by the Chaldee paraphrase, and by many Jewish commentators (l); who allow, that the words in Isaiah may be so understood, which is sufficient to vindicate the citation of them, by the evangelist, in this form of them. (l) In R. David Kimchi in Isa. vi. 9.
Tyndale Open Study Notes
13:13 Jesus told parables, and those who believed understood while those who had rejected Jesus found that his parables intensified their unbelief. • they don’t really see . . . listen or understand: They lacked the faith that perceives the truth (13:19, 23) and acts upon it (Mark 8:18; John 12:40; see also Jer 5:21).
The Purpose of Jesus’ Parables
12Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken away from him. 13This is why I speak to them in parables: ‘Though seeing, they do not see; though hearing, they do not hear or understand.’
- Scripture
- Sermons
- Commentary
(Spain) a Greater Than Solomon Is Here
By David Wilkerson5.0K1:08:13Jesus ChristMAT 12:42MAT 13:11MAT 13:13MAT 13:16MRK 4:10MRK 4:33In this sermon, the preacher reflects on the story of Jesus calming the storm and questions why the disciples were so fearful and lacking in faith. He shares a personal experience of losing his 12-year-old granddaughter to brain cancer and how he found comfort in God's presence. The preacher emphasizes the importance of hearing a clear word from the Lord, especially for the younger generation, to move beyond passivity and questions. He also highlights the need for divine order in churches and shares his disappointment in attending a disorganized service.
(The Law of the Holy Spirit) the Spirit of Revelation
By Zac Poonen3.3K1:08:54Law Of The Holy SpiritGEN 32:26MAT 13:10MAT 13:13LUK 24:281CO 2:2EPH 1:18HEB 3:15In this sermon, the preacher emphasizes the importance of repentance and turning away from sin. He warns against being deceived by preachers who lull people to sleep with their sin. The preacher encourages listeners to live like Jesus and be overcomers, being a witness through their lives on earth. He also highlights the riches of God's inheritance in believers and the need for honesty and humility before God. The sermon concludes with a reminder that God overlooks the times of ignorance and offers forgiveness, but challenges listeners to seek God's blessing and not settle for a comfortable, complacent life.
Taking the Message to the World
By Paul Washer2.2K50:41Great CommissionPSA 119:160MAT 13:13MAT 28:19LUK 24:44ACT 1:81CO 2:4REV 22:18In this sermon, the speaker emphasizes the importance of recognizing that Moses, despite his significant role in the destiny of Israel, was ultimately sustained by God's grace. The speaker also highlights the nature of divine revelation, emphasizing that it comes from God to humanity. The parables in Matthew 13 are discussed, with the speaker noting that even the apostles struggled to understand them. The sermon also emphasizes the need for individuals to have a deep understanding of scripture and a burden for the world, as well as possessing a validating character.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
The Puritan Illusion - Part One
By Charles Alexander0ISA 59:20MAT 13:13JHN 3:16ACT 26:21ROM 11:25ROM 16:251CO 2:13GAL 6:16EPH 3:3Charles Alexander preaches against the belief that the past history of the Christian Church is a failure and that the triumph of the Kingdom of Christ awaits a future day when the Jewish people as a nation will be converted. He refutes the notion that the success of the Church is reserved for a future Jewish conversion, highlighting the faithful martyrs, saints, and preachers who have contributed to the Church's growth over the past twenty centuries. Charles emphasizes the importance of laboring faithfully in the present, despite discouraging circumstances, rather than waiting for a future event. He challenges the idea that the true success of the Church depends on a future Jewish conversion, urging believers to focus on their current ministry and not be swayed by illusions that undermine the true teachings of Scripture.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
On Reserve in Communicating Religious Knowledge
By J.H. Newman0PRO 25:2MAT 13:13LUK 8:10JHN 12:37HEB 12:29J.H. Newman preaches about the remarkable mode of concealment in God's dealings with mankind, showing a tendency to conceal sacred truths until individuals are worthy to receive them. This concealment is not a mark of punishment or anger, but a way to protect individuals from harm if they are not ready for the knowledge. The sermon explores how God's manifestations of Himself, teachings by parables, miracles, and incidents all imply a reserve in revealing divine truths, leading to important practical reflections and moral understandings.
Fertile Ground
By Paris Reidhead0MAT 10:34MAT 11:28MAT 13:4MAT 13:13JUD 1:24Paris Reidhead preaches about the importance of how individuals receive and respond to the truth of God's Word, emphasizing the danger of becoming indifferent or calloused towards divine truth. He highlights the impact of various forms of communication, such as radio preaching, literature, and Bible conferences, on people's receptiveness to the Gospel. Reidhead urges the congregation to reflect on the condition of their hearts as different types of soil in the Parable of the Sower, challenging them to ensure their hearts are good soil that bears fruit for God's glory. He warns against rejecting truth and emphasizes the need for continual obedience and growth in spiritual maturity.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Therefore speak I to them in parables--which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan. because they seeing, see not--They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes. and hearing, they hear not; neither do they understand--They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (Mar 4:12; Luk 8:10), what is here expressed as a human fact is represented as the fulfilment of a divine purpose--"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse--that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.
John Gill Bible Commentary
And in them is fulfilled the prophecy of Esaias,.... In Isa 6:9 which saith, which runs, or may be read thus, by hearing ye shall hear, and shall not understand, and seeing ye shall see, and not perceive. The words are a prophecy concerning the people of the Jews, which began to be accomplished in the times of Isaiah; and were again fulfilled in the times of some after prophets; and had been in part fulfilled under the more plain and easy ministry of Christ; and was to have a further accomplishment under this parabolical way of preaching; as it also was to have, and had, a yet further completion under the ministry of the apostles; see Act 28:26 and the judicial blindness here predicted was to go on among them, until the land of Judea was utterly destroyed by the Romans, and the cities and houses thereof left without any inhabitants; all which accordingly came to pass: for that this prophecy refers to the times of the Messiah, and to the people of the Jews, is clear from this one observation made by Christ himself, that Esaias foretold those things when he saw the glory of the Messiah, and spake of him, Joh 12:40 and because it was to have, and had, its accomplishment over and over again in that people, therefore the word which may be rendered "is fulfilled again", is made use of. The sense of the prophecy is, with respect to the times of the Messiah, that the Jews, whilst hearing the sermons preached by him, whether with, or without parables, should hear his voice, and the sound of it, but not understand his words internally, spiritually, and experimentally; and whilst they saw, with the eyes of their bodies, the miracles he wrought, they should see the facts done, which could not be denied and gainsayed by them, but should not take in the clear evidence, full proof, and certain demonstration given thereby, of his Messiahship. In the prophecy of Isaiah, the words run in the imperative, "hear ye, see ye", &c. but are here rendered in the future, "shall hear, shall see", &c. which rendering of the words is supported and established by the version of the Septuagint, by the Chaldee paraphrase, and by many Jewish commentators (l); who allow, that the words in Isaiah may be so understood, which is sufficient to vindicate the citation of them, by the evangelist, in this form of them. (l) In R. David Kimchi in Isa. vi. 9.
Tyndale Open Study Notes
13:13 Jesus told parables, and those who believed understood while those who had rejected Jesus found that his parables intensified their unbelief. • they don’t really see . . . listen or understand: They lacked the faith that perceives the truth (13:19, 23) and acts upon it (Mark 8:18; John 12:40; see also Jer 5:21).