Matthew 13:1-53

C. Adaptations because of Israel’s rejection of Jesus 13:1-53

"The die is cast. The religious leaders have openly declared their opposition to their Messiah. The people of Israel are amazed at the power of Jesus and His speech, but they fail to recognize Him as their King. Not seeing the Messiahship of Jesus in His words and works, they have separated the fruit from the tree. Because of this opposition and spiritual apathy, the King adapts His teaching method and the doctrine concerning the coming of the kingdom to the situation." [Note: Toussaint, Behold the . . ., p. 168.]

Jesus had occasionally used parables to illustrate His teaching (e.g., Matthew 7:24-27; Matthew 9:15-17; Matthew 11:16-19; Matthew 12:43-45). Rising opposition led Him to use them more. Now He began to use parables to reveal new truth about the kingdom. [Note: See Mark L. Bailey, "Guidelines for Interpreting Jesus’ Parables," Bibliotheca Sacra 155:617 (January-March 1998):29-38.] Chapter 13 contains Jesus’ third major discourse in Matthew, His Parables about the Kingdom. [Note: See J. Dwight Pentecost, Thy Kingdom Come, pp. 215-45; idem, The Parables of Jesus.] Matthew presented the first two discourses as uninterrupted monologues by Jesus, except for a question and answer at Matthew 18:21-22. He interrupted this third discourse frequently with narrative introductions.

John and Jesus had previously announced that the kingdom was at hand. Jesus stopped saying that when Israel’s rejection of Him was firm (i.e., after chapter 12). Instead He began to reveal new truth about the kingdom because of Israel’s rejection of Him and His rejection of the nation. This new truth, revelation not previously given, was a mystery. The term "mystery," as it occurs in the New Testament, refers to newly revealed truth. It has nothing to do with spookiness. God had previously not revealed it, but now He did.

Kingsbury perceived the theme of this speech as "instruction in the secrets of the Kingdom" and outlined it as follows: (I) On the Secrets of the Kingdom as Being Revealed to the Disciples But Not to Israel (Matthew 13:3-35); and (II) On the Secrets of the Kingdom as Urging Disciples to Obey Without Reserve the Will of God (Matthew 13:36-52). [Note: Kingsbury, Matthew as . . ., p. 112.]

As elsewhere in Matthew, references to the kingdom indicate the future messianic (millennial) kingdom. However, Jesus taught some things here about the unseen growth and development of the kingdom in the inter-advent age that precede the establishment of that kingdom.

Matthew presented this discourse in a chiastic (crossing) structure. [Note: David Wenham, "The Structure of Matthew XIII," New Testament Studies 25 (1979):516-22.] This structure is common in the Old Testament and in other Jewish writings. It enhances the unity of the discourse and focuses attention on the central element as what is most important. A diagram of this structure follows.

A The introduction Matthew 13:1-2

B The first parable to the crowds Matthew 13:3-9

C An explanatory interlude: purpose and explanation Matthew 13:10-23

D Three more parables to the crowd Matthew 13:24-33

E An explanatory interlude: fulfillment and explanation Matthew 13:34-43

D’ Three parables to the disciples Matthew 13:44-48

C’ An explanatory interlude: explanation and response Matthew 13:49-51

B’ The last parable to the disciples Matthew 13:52

A’ The conclusion Matthew 13:53

This structural analysis reveals that the discourse consists of two sections of four parables each, the first four to the multitudes and the last four to the disciples. In each section one parable stands out from the others. In the first group this is the first parable and in the second group it is the last one. The central section between the two groups of parables explains the function of the parables and explains one of them.

"Modern readers are so used to thinking of parables as helpful illustrative stories that they find it hard to grasp the message of this chapter that parables do not explain. To some they may convey enlightenment, but for others they may only deepen confusion. The difference lies in the hearer’s ability to rise to the challenge. Far from giving explanations, parables themselves need to be explained, and three are given detailed explanations in this chapter (Matthew 13:18-23; Matthew 13:37-43; Matthew 13:49-50). But that explanation is not given to everyone, but only to the disciples (Matthew 13:10; Matthew 13:36), and Matthew not only makes the point explicit in Matthew 13:34 (only parables for the crowds, not explanations), but also confirms it by a formula quotation in Matthew 13:35: parables are ’hidden things.’ In this way the medium (parables) is itself integral to the message it conveys (the secrets of the kingdom of heaven)." [Note: France, The Gospel . . ., p. 500.]

"Perhaps no other mode of teaching was so common among the Jews as that by Parables. Only in their case, they were almost entirely illustrations of what had been said or taught; while, in the case of Christ, they served as the foundation for His teaching." [Note: Edersheim, 1:581.]