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After our Lord had discoursed in parables to the multitude assembled on the seashore, his disciples inquired of him why he used that mode of teaching, for hitherto he had spoken in simple and explicit language. The reply shows that the design was -

I. TO EVINCE THE SPIRITUALITY OF SAVING TRUTH.

1. It is a mystery to be revealed.

(1) The universe is dual, having material and spiritual complements. Between these there are wonderful correspondences. There are, therefore, similitudes in abundance in the visible to illustrate the spiritual.

(2) Yet we cannot, by natural reason unaided, attain to the knowledge of the spiritual. We know not how to apply the similitudes.

(3) Revelation from God is therefore necessary to supply this need. "The things of God none knoweth save the Spirit of God."

(4) So this knowledge comes to us as a gift from God. "Unto you it is given," etc. (ver. 11; see also 1 Kings 3:9, 12; Proverbs 2:6; John 3:27; James 1:17).

2. It is still mystery when revealed.

(1) In its doctrine. God manifested in the flesh is the great mystery of godliness. Connected with the incarnation are the awful mysteries of the passion and death of Christ. And with these, again, the resurrection and ascension, and the coming of the Holy Ghost.

(2) In its experience. What a blessed mystery is the justification of a sinner before God! Then his adoption, regeneration, and sanctification. And finally his resurrection (see 1 Corinthians 15:51).

3. The revelation is blessed.

(1) Saving truth is the highest truth. The things of God are the grandest things. The Godward side of all things is their nobler side. The things of God are the things of the soul. These are as superior to the things of the body as mind is superior to matter.

(2) The gospel is the fuller revelation of the transcendent truth. Of this the "prophets and righteous men" of earlier times had glimpses which whetted their desire to see the brighter day (cf. Hebrews 11:40; 1 Peter 1:9-12). The "eyes" of the disciples were "blessed" in beholding the Person of Messiah (see Luke 2:30). Their "ears" were "blessed" in listening to his wonderful doctrine.

(3) In these privileges the least in the kingdom of heaven is greater than the greatest of the prophets (see Matthew 11:11). And we are no less favoured than the first disciples. For there is still the personal manifestation of the Son of God to the believing heart (see John 14:21).

II. TO LIMIT THE REVELATION OF THE SAVING TRUTH.

1. It was to hide it from the false.

(1) The disciples perceived that in using the parable Jesus intended to conceal his meaning, and this prompted their question. The answer confirmed their suspicion.

(2) It also showed that it was a judgment upon unbelief. Jesus did not at first discourse in parables. He adopted this method after his message had been refused. The Pharisees had seen the grandest miracles; they had heard the noblest doctrine; they were only moved to rancour. Now he abandons them to their obduracy. Pharaoh for a long time hardened his heart; then God hardened it for him (see Exodus 8:15, 32; Exodus 9:12; Exodus 10:20). A gross heart is a heart stupefied by sensual indulgence (see Deuteronomy 32:15; Psalm 58:4, 5).

(3) In the passage cited from Isaiah the prophet anticipated the judgments which came upon the Jewish nation in the Babylonish captivity (see Isaiah 6:9-12). But the prophecy also refers to the days of Messiah. This is suggested in the fact that it was uttered in connection with a vision of the glory of the Lord which was the glory of Christ (see John 12:39-41). This double or second fulfilment is recognized in the words, "in them is fulfilled" (ver. 14), ἀναπληροῦται, "again fufilled." So the parabolic teaching of Jesus was a prelude to the abandonment of the nation to the terrible consequences of their unbelief.

(4) The Gentile also has his admonition. From him that hath not, uses not, God's gifts, the gifts will be withdrawn. They will not see, therefore they shall not see. They will not be converted, therefore they shall not be converted. God says this at the end of every sinner's life. Sometimes he says it before the sinner's life is ended.

2. It was to preserve it for the true.

(1) The parable encourages the diligent. The similitude is striking and pleasing, and arrests attention. It is a mystery, or secret thing. Its meaning is not on the surface. Inquisitiveness is excited. The prayerful heart has the help of the Spirit of truth. So the parable is "a shell that keeps good fruit for the diligent, but keeps it from the slothful" (Henry).

(2) A man has what he uses. What he uses not he only seems to have (cf. Luke 8:18). What a man uses not is wasted; but in the using it becomes a part of himself. Its resultant is in his character. Thus it is preserved. He hath it.

(3) God increases his gifts to those who use them. Men act on the same principle. Truth attained is the key to truth concealed. For in all truth is unity and harmony. In the disciples of Christ is fulfilled the promised blessing, viz. that the eyes of them that see shall not be dim (Isaiah 32:3).

(4) Those who now "see through a glass darkly" shall in the world to come see "face to face." The noblest blessings are entailed upon the true understanding of the mysteries of the kingdom of heaven. - J.A.M.

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KJV: And the disciples came, and said unto him, Why speakest thou unto them in parables?

WEB: The disciples came, and said to him, "Why do you speak to them in parables?"