Mat 13:9-17 | RWP | e4.org | He that hath ears let him hear ( ο εχων ωτα ακουετω ), So also in and . It is comforting to teachers and preachers to observe that even Jesus had to exhort people to listen and to understand his sayings, especially his parables. They will bear the closest thought and are often enigmatical.

‏ Matthew 13:9-17

He that hath ears let him hear ( ο εχων ωτα ακουετω ), So also in 11:15 and 13:43. It is comforting to teachers and preachers to observe that even Jesus had to exhort people to listen and to understand his sayings, especially his parables. They will bear the closest thought and are often enigmatical.

Why speakest thou unto them in parables? ( δια τ εν παραβολαις λαλεις αυτοις ). Already the disciples are puzzled over the meaning of this parable and the reason for giving them to the people. So they "came up" closer to Jesus and asked him. Jesus was used to questions and surpassed all teachers in his replies.

To know the mysteries ( γνωνα τα μυστηρια ). Second aorist active infinitive of γινωσκω. The word μυστηριον is from μυστης, one initiated, and that from μυεω ( μυω ), 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" ( μεμυημα ). So Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels μυστηριον is used only here and in the parallel passages (Mr 4:11; Lu 8:10).

Because seeing ( οτ βλεποντες ). In the parallel passages in Mr 4:12 and Lu 8:10 we find ινα with the subjunctive. This does not necessarily mean that in Mark and Luke ινα=οτ with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on "The Causal Use of Hina" in Studies in Early Christianity (1928) edited by Prof. S.J. Case. Here in Matthew we have first "an adaptation of Isa 6:9f. which is quoted in full in v. 14f." (McNeile). Thus Matthew presents "a striking paradox, 'though they see, they do not (really) see'" (McNeile). Cf. Joh 9:41. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form συνιουσιν is an omega verb form ( συνιω ) rather than the μ verb ( συνιημ ) as is common in the Koine.

Is fulfilled ( αναπληρουτα ). Aoristic present passive indicative. Here Jesus points out the fulfilment and not with Matthew's usual formula ( ινα or οπως πλωρηθη το ρηθεν (see 1:22). The verb αναπληροω occurs nowhere else in the Gospels, but occurs in the Pauline Epistles. It means to fill up like a cup, to fill another's place (1Co 14:16), to fill up what is lacking (Php 2:30). Here it means that the prophecy of Isaiah is fully satisfied in the conduct of the Pharisees and Jesus himself points it out. Note two ways of reproducing the Hebrew idiom (infinitive absolute), one by ακοη the other by βλεποντες. Note also the strong negative ου μη with aorist subjunctive.

Is waxed gross ( επαχυνθη ). Aorist passive tense. From παχυς, thick, fat, stout. Made callous or dull -- even fatty degeneration of the heart.

Dull of hearing ( τοις ωσιν βαρεως ηκουσαν ). Another aorist. Literally, "They heard (or hear) heavily with their ears." The hard of hearing are usually sensitive.

Their eyes they have closed ( τους οφθαλμους αυτων εκαμμυσαν ). The epic and vernacular verb καμμυω is from καταμυω (to shut down). We say shut up of the mouth, but the eyes really shut down. The Hebrew verb in Isa 6:10 means to smear over. The eyes can be smeared with wax or cataract and thus closed. "Sealing up the eyes was an oriental punishment" (Vincent). See Isa 29:10; 44:18.

Lest ( μηποτε ). This negative purpose as a judgment is left in the quotation from Isaiah. It is a solemn thought for all who read or hear the word of God.

And I should heal them ( κα ιασομα αυτους ). Here the LXX changes to the future indicative rather than the aorist subjunctive as before.

Blessed are your eyes ( υμων δε μακαριο ο οφθαλμο ). A beatitude for the disciples in contrast with the Pharisees. Note position of "Happy" here also as in the Beatitudes in Mt 5.