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PARALLEL BIBLE - Matthew 13:11


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King James Bible - Matthew 13:11

He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

World English Bible

He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them.

Douay-Rheims - Matthew 13:11

Who answered and said to them: Because to you it is given to know the mysteries of the kingdom of heaven: but to them it is not given.

Webster's Bible Translation

He answered and said to them, Because it is given to you to know the mysteries of the kingdom of heaven, but to them it is not given.

Greek Textus Receptus


ο
3588 T-NSM δε 1161 CONJ αποκριθεις 611 5679 V-AOP-NSM ειπεν 2036 5627 V-2AAI-3S αυτοις 846 P-DPM οτι 3754 CONJ υμιν 5213 P-2DP δεδοται 1325 5769 V-RPI-3S γνωναι 1097 5629 V-2AAN τα 3588 T-APN μυστηρια 3466 N-APN της 3588 T-GSF βασιλειας 932 N-GSF των 3588 T-GPM ουρανων 3772 N-GPM εκεινοις 1565 D-DPM δε 1161 CONJ ου 3756 PRT-N δεδοται 1325 5769 V-RPI-3S

Treasury of Scriptural Knowledge

VERSE (11) -
Mt 11:25,26; 16:17 Ps 25:8,9,14 Isa 29:10; 35:8 Mr 4:11 Lu 8:10

SEV Biblia, Chapter 13:11

Y l respondiendo, les dijo: Porque a vosotros es concedido saber los misterios del Reino de los cielos; mas a ellos no es concedido.

Clarke's Bible Commentary - Matthew 13:11

Verse 11. It is given unto you to know the
mysteries, &c.] By mysteries, here, we may understand not only things concerning the scheme of salvation, which had not yet been revealed; but also the prophetic declarations concerning the future state of the Christian Church, expressed in the ensuing parables. It is not given to them to know the purport and design of these things-they are gross of heart, earthly and sensual, and do not improve the light they have received: but to you it is given, because I have appointed you not only to be the first preachers of my Gospel to sinners, but also the persons who shall transmit accounts of all these things to posterity. The knowledge of these mysteries, in the first instance, can be given only to a few; but when these faithfully write and publish what they have heard and seen, unto the world, then the science of salvation is revealed and addressed to all. From chap. xiii. 17, we learn, that many prophets and righteous men had desired to see and hear these things, but had not that privilege-to them it was not given; not because God designed to exclude them from salvation, but because HE who knew all things knew, either that they were not proper persons, or that that was not the proper time: for the choice of the PERSONS by whom, and the choice of the TIME in which it is most proper to reveal Divine things, must ever rest with the all-wise God.

John Gill's Bible Commentary

Ver. 11. He answered, and said unto them , etc.]
Christ was always ready to give an answer to his inquiring disciples, concerning his ministry, and his conduct in it; which shows great respect to them, and condescension in him: because it is given to you to know the mysteries of the kingdom of heaven : by the kingdom of heaven, is meant the Gospel, which treats of the kingdom of heaven, and of things pertaining to it; of the saints meetness for it, which is the regenerating and sanctifying grace of the Spirit; and of their right to it, which lies in the justifying righteousness of Christ. The mysteries of it intend the sublime doctrines thereof; such as relate to the Trinity of persons in the Godhead, to the incarnation of Christ, and the union of the two natures, human and divine, in him, eternal predestination, redemption by Christ, satisfaction by his sacrifice, justification by his righteousness, and pardon through his blood, the resurrection from the dead, etc. things, though clearly revealed, yet may have difficulties attending them, and which are not very easily solved: now to know and understand the great truths of the Gospel, spiritually, savingly, and experimentally, is not from nature, or to be acquired by mens industry, but is the gift of Gods grace, flowing from his sovereign will and pleasure; a favour which the disciples of Christ, as a chosen people, receive from the Lord, and which is denied others: but to them it is not given ; to the wise and prudent, to the Scribes and Pharisees, to the multitude, to the bulk and generality of the people, to the rest that were blinded. Mark calls them them that are without; who are not in the number of Gods elect; nor within the covenant of grace, nor among the disciples of Christ; referring to a common way of speaking among the Jews, who used to call the Gentiles, all without their land, they that are without; and indeed all within themselves that despised the rules and judgment of the wise men f782 : but Christ here calls the wise men themselves such. Now our Lord, who was privy to the secret and sovereign dispensation of God, who, of his own will and pleasure, had determined to give a spiritual and saving knowledge of divine things to some, and deny it to others, made this the rule of his conduct in his ministry; that is to say, he preached in parables to some without an explication, whilst he spoke plainly to others; and, if in parables, yet gave them an interpretation, and an understanding of them.

Matthew Henry Commentary

Verses 1-23 -
Jesus entered into a boat that he might be the less pressed, and be the better heard by the people. By this he teaches us in the outwar circumstances of worship not to covet that which is stately, but to make the best of the conveniences God in his providence allots to us Christ taught in parables. Thereby the things of God were made mor plain and easy to those willing to be taught, and at the same time mor difficult and obscure to those who were willingly ignorant. The parabl of the sower is plain. The seed sown is the word of God. The sower in our Lord Jesus Christ, by himself, or by his ministers. Preaching to multitude is sowing the corn; we know not where it will light. Some sort of ground, though we take ever so much pains with it, brings fort no fruit to purpose, while the good soil brings forth plentifully. S it is with the hearts of men, whose different characters are her described by four sorts of ground. Careless, trifling hearers, are a easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, i we take not care to keep it. Hypocrites, like the stony ground, ofte get the start of true Christians in the shows of profession. Many ar glad to hear a good sermon, who do not profit by it. They are told of free salvation, of the believer's privileges, and the happiness of heaven; and, without any change of heart, without any abidin conviction of their own depravity, their need of a Saviour, or the excellence of holiness, they soon profess an unwarranted assurance. But when some heavy trial threatens them, or some sinful advantage may be had, they give up or disguise their profession, or turn to some easie system. Worldly cares are fitly compared to thorns, for they came i with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that has much to do with them they are entangling, vexing, scratching, and their end is to be burned Heb 6:8. Worldly cares are great hinderances to our profiting by the word of God. The deceitfulness of riches does the mischief; they cannot be said to deceive us unless we put our trust in them, then they chok the good seed. What distinguished the good ground was fruitfulness. But these true Christians are distinguished from hypocrites. Christ does no say that this good ground has no stones in it, or no thorns; but non that could hinder its fruitfulness. All are not alike; we should aim a the highest, to bring forth most fruit. The sense of hearing cannot be better employed than in hearing God's word; and let us look to ourselves that we may know what sort of hearers we are.


Greek Textus Receptus


ο
3588 T-NSM δε 1161 CONJ αποκριθεις 611 5679 V-AOP-NSM ειπεν 2036 5627 V-2AAI-3S αυτοις 846 P-DPM οτι 3754 CONJ υμιν 5213 P-2DP δεδοται 1325 5769 V-RPI-3S γνωναι 1097 5629 V-2AAN τα 3588 T-APN μυστηρια 3466 N-APN της 3588 T-GSF βασιλειας 932 N-GSF των 3588 T-GPM ουρανων 3772 N-GPM εκεινοις 1565 D-DPM δε 1161 CONJ ου 3756 PRT-N δεδοται 1325 5769 V-RPI-3S

Vincent's NT Word Studies

11.
Mysteries (musthria). From muw, to close or shut. In classical Greek, applied to certain religious celebrations to which persons were admitted by formal initiation, and the precise character of which is unknown. Some suppose them to have been revelations of religious secrets; others of secret politico-religious doctrines; others, again, scenic representations of mythical legends. In this latter sense the term was used in the Middle Ages of miracle-plays - rude drams representing scenes from scripture and from the apocryphal gospels. Such plays are still enacted among the Basque mountaineers. (See Vincent, "In the Shadow of the Pyrenees.")

A mystery does not denote an unknowable thing, but one which is withdrawn from knowledge or manifestation, and which cannot be known without special manifestation of it. Hence appropriate to the things of the kingdom of heaven, which could be known only by revelation. Paul (Philip. iv. 12) says, "I am instructed (memuhmai) both to be full and to be hungry," etc. But Rev. gives more correctly the force of instructed, by rendering I have learned the secret: the verb being muew (from the same root as musthria) to initiate into the mysteries.


Robertson's NT Word Studies

13:11 {To know the mysteries} (gnwnai ta musteria). Second aorist active infinitive of ginwskw. The word musterion is from mustes, one initiated, and that from muew (mu"), to close or shut (Latin, _mutus_). The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. So the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (#Ro 16:25; 1Co 2:7, etc.). In #Php 4:12 Paul says: "I have learned the secret or been initiated" (memumai). So Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels musterion is used only here and in the parallel passages (#Mr 4:11; Lu 8:10).


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