Matthew 13:10-17 · Bible study
Matthew 13:10-17 Commentary: Why Parables? and the Purpose of Hiddenness
Greek · 11 what the commentators say
Meaning in one sentence
Why did Jesus speak in parables? This study unpacks Matthew 13:10-17: divine gift, human hardness, and the blessing of seeing.
Research Summary
- Meaning: Parables both reveal truth to receptive hearts and conceal it from the hardened; understanding is a divine gift, but human response determines whether that gift increases or is lost.
- Key words: dedotai (perfect passive, “it has been granted”), mustēria (“mysteries”, truths once hidden, now revealed to disciples), anaplēroutai (present passive, “is being fulfilled”, the Isaiah prophecy is happening now).
- Main debate: Does God actively blind people, or does he simply confirm their own choice? The text suggests both: the perfect passive dedotai stresses God’s initiative, yet the active ekammusan (“they have closed [their eyes]”) stresses human responsibility.
- Theological theme: Divine sovereignty and human accountability in revelation; the “use or lose” principle of spiritual responsiveness; the blessedness of those who see Christ.
- Best use: A wake-up call to examine our own listening habits, and a thanksgiving for the gift of understanding the kingdom.
Translation Comparison
BSB Berean Standard Bible 2020
10Then the disciples came to Jesus and asked, “Why do You speak to the people in parables?”
11He replied, “The knowledge of the mysteries of the kingdom of heaven has been given to you, but not to them.
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.’
14In them the prophecy of Isaiah is fulfilled: ‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving.
15For this people’s heart has grown callous; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn, and I would heal them.’
16But blessed are your eyes because they see, and your ears because they hear.
17For truly I tell you, many prophets and righteous men longed to see what you see but did not see it, and to hear what you hear but did not hear it.
WEB World English Bible 2000
10The disciples came, and said to him, “Why do you speak to them in parables?”
11He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them.
12For whoever has, to him will be given, and he will have abundance; but whoever doesn’t have, from him will be taken away even that which he has.
13Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand.
14In them the prophecy of Isaiah is fulfilled, which says, ‘By hearing you will hear, and will in no way understand; Seeing you will see, and will in no way perceive;
15for this people’s heart has grown callous, their ears are dull of hearing, and they have closed their eyes; or else perhaps they might perceive with their eyes, hear with their ears, understand with their heart, and would turn again, and I would heal them.’
16“But blessed are your eyes, for they see; and your ears, for they hear.
17For most certainly I tell you that many prophets and righteous men desired to see the things which you see, and didn’t see them; and to hear the things which you hear, and didn’t hear them.
KJV King James Version 1769
10And the disciples came, and said unto him, Why speakest thou unto them in parables?
11He 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.
12For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.
13Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
14And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
15For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
16But blessed are your eyes, for they see: and your ears, for they hear.
17For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
ASV American Standard Version 1901
10And the disciples came, and said unto him, Why speakest thou unto them in parables?
11And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.
12For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath.
13Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand.
14And unto them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive:
15For this people’s heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them.
16But blessed are your eyes, for they see; and your ears, for they hear.
17For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not.
YLT Young's Literal Translation 1898
10And the disciples having come near, said to him, `Wherefore in similes dost thou speak to them?'
11And he answering said to them that--`To you it hath been given to know the secrets of the reign of the heavens, and to these it hath not been given,
12for whoever hath, it shall be given to him, and he shall have overabundance, and whoever hath not, even that which he hath shall be taken from him.
13`Because of this, in similes do I speak to them, because seeing they do not see, and hearing they do not hear, nor understand,
14and fulfilled on them is the prophecy of Isaiah, that saith, With hearing ye shall hear, and ye shall not understand, and seeing ye shall see, and ye shall not perceive,
15for made gross was the heart of this people, and with the ears they heard heavily, and their eyes they did close, lest they might see with the eyes, and with the ears might hear, and with the heart understand, and turn back, and I might heal them.
16`And happy are your eyes because they see, and your ears because they hear,
17for verily I say to you, that many prophets and righteous men did desire to see that which ye look on, and they did not see, and to hear that which ye hear, and they did not hear.
Darby Darby Bible 1890
10And the disciples came up and said to him, Why speakest thou to them in parables?
11And he answering said to them, Because to you it is given to know the mysteries of the kingdom of the heavens, but to them it is not given;
12for whoever has, to him shall be given, and he shall be caused to be in abundance; but he who has not, even what he has shall be taken away from him.
13For this cause I speak to them in parables, because seeing they do not see, and hearing they do not hear nor understand;
14and in them is filled up the prophecy of Esaias, which says, Hearing ye shall hear and shall not understand, and beholding ye shall behold and not see;
15for the heart of this people has grown fat, and they have heard heavily with their ears, and they have closed their eyes as asleep, lest they should see with the eyes, and hear with the ears, and understand with the heart, and should be converted, and I should heal them.
16But blessed are your eyes because they see, and your ears because they hear;
17for verily I say unto you, that many prophets and righteous [men] have desired to see the things which ye behold and did not see [them], and to hear the things which ye hear and did not hear [them].
Douay-Rheims Douay-Rheims Bible 1899
10And his disciples came and said to him: Why speakest thou to them in parables?
11Who 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.
12For he that hath, to him shall be given, and he shall abound: but he that hath not, from him shall be taken away that also which he hath.
13Therefore do I speak to them in parables: because seeing they see not, and hearing they hear not, neither do they understand.
14And the prophecy of Isaias is fulfilled in them, who saith: By hearing you shall hear, and shall not understand: and seeing you shall see, and shall not perceive.
15For the heart of this people is grown gross, and with their ears they have been dull of hearing, and their eyes they have shut: lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.
16But blessed are your eyes, because they see, and your ears, because they hear.
17For, amen, I say to you, many prophets and just men have desired to see the things that you see, and have not seen them: and to hear the things that you hear and have not heard them.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 13:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that Jesus’ parables serve a dual purpose: they reveal truth to those whose hearts are open and conceal it from those who have hardened themselves against God. The disciples’ question (“Why do you speak to them in parables?”) expects an explanation, and Jesus gives one that blends divine sovereignty with human responsibility.
Two Greek verbs anchor the discussion. First, δέδοται (dedotai), a perfect passive, “it has been granted”, the knowledge of the mysteries of the kingdom is a gift, not an achievement. Second, the prophecy from Isaiah is “being fulfilled” (ἀναπληροῦται, anaplēroutai, present passive), suggesting a process ongoing in Jesus’ ministry, not a single past event. The crowd’s failure is both a divine judgment and their own doing: they “have closed their eyes” (ἐκάμμυσαν, active voice).
Barnes and Calvin stress that Jesus adapted his method to his audience’s spiritual condition. Clarke and Gill note that parables were meant to all inquirers to press past the story. Wesley calls the “whoever has” principle (v.12) “the grand rule of God’s dealing with men.” The passage ends with a stark contrast: the disciples are called “blessed” because they see and hear what prophets and kings longed to see.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Judicial hardening view: God actively blinds the rebellious as judgment (Calvin, Gill, citing Isa 6:9-10 and the passive 'it is given... but not given').
- Consequential hardening view: God simply confirms the choice the people have already made; their own closing of eyes leads to further darkness (Clarke, Wesley, citing active 'they have closed their eyes').
- Pedagogical view: Parables were intended to provoke curiosity and lead inquirers to ask for explanation, thus actually opening understanding (some early church fathers, hinted in Poole: 'to lead them into a proper knowledge of God').
What is clear: The disciples' understanding is a gift from God, and the crowd's failure to understand is connected to their own spiritual condition — both human responsibility and divine sovereignty are taught here, though their exact relationship is debated.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Why Jesus used parables | Parables were a judgment on hardened hearts and a mercy to humble seekers; they both conceal and reveal. | Some traditions (e.g., Calvinist) emphasize divine sovereignty: God gives understanding only to the elect. Others (e.g., Wesleyan) emphasize human free will: the parables confirm a self-chosen hardness. Both sides agree God is just and merciful. |
| The meaning of 'mysteries' | "Mysteries" are truths once hidden but now revealed, specifically about the kingdom of heaven, including its expansion to Gentiles, the rejection of Israel, and the suffering Messiah. | Catholic and Orthodox traditions often read "mysteries" sacramentally, connected to the hidden presence of Christ in the Church. Protestant traditions focus on doctrinal truths openly proclaimed in the gospel. Both affirm that the mysteries were not knowable by human reason alone. |
| The phrase 'it is not given' (v. 11) | Understanding the parables is a gift, not a natural ability. The crowd lacked this gift because of their spiritual condition. | Calvin and Reformed tradition trace this to God's eternal decree. Arminian and Wesleyan traditions (Clarke, Wesley) stress that the gift is withheld because of persistent unbelief. All agree that God is not unjust. |
| Isaiah's prophecy: judgment or warning? | The quotation shows that the pattern of hardening was foretold and is now being fulfilled in Jesus' ministry. | Some (e.g., Poole) read it as a judicial hardening: God sends a ministry that hardens the already-unwilling. Others read it as an invitation: the parables actually aim to provoke curiosity and lead to repentance (Clarke: "to lead them into a proper knowledge of God"). Both find support in the text. |
Historical & Cultural Context
Matthew 13 sits inside a specific narrative arc. In chapters 11-12, Jesus’ miracles sparked both faith and fierce opposition. The Pharisees accused him of casting out demons by Beelzebul (Matthew 12:24). Jesus called them a “wicked and adulterous generation” (12:39). By the time chapter 13 opens, the crowds still gather, but the religious leaders have publicly hardened themselves. Jesus shifts his teaching style accordingly.
Parables were not invented by Jesus. The Jewish tradition had a long history of using mashal, a proverb, riddle, or comparison that invited the wise to ponder and the foolish to stumble. What was new was Jesus’ deliberate use of parables to separate hearers into two groups: those who wanted the kingdom and those who rejected it. As the Cambridge Bible notes, the parable of the sower had just been told; the disciples came seeking clarification precisely because they sensed the crowd had not grasped it.
The quotation from Isaiah 6:9-10, likely from the Septuagint, points back to the prophet’s own call. Isaiah was told that his ministry would harden the people, not because God wanted them lost, but because their persistent rebellion would meet a word that confirmed their choice. Jesus picks up that same dynamic. He speaks “in parables” (v.10, 13), using a method that could either pierce the heart or bounce off calloused ears. First-century Jewish teachers sometimes used parables to make a point clear; Jesus used them to make a point accessible to those who would come further, and opaque to those who would not.
The proverb in verse 12 (“whoever has, to him will be given”) reflects a familiar economic and moral principle: what you use, you keep; what you neglect, you lose. In this context, the “having” is not material wealth but spiritual responsiveness. The crowds had some light; they had not used it. So even that light was at risk.
Textual Notes
The Greek text of Matthew 13:10-17 is well preserved with no significant variants affecting interpretation. The quotation of Isaiah 6:9-10 in verses 14-15 follows the Septuagint closely, with minor differences from the Hebrew Masoretic text (e.g., “I will heal them” vs. “it will be healed”). Some manuscripts read “seeing they do not see” (blepontes ou blepousin) in verse 13, which all major editions accept. The verb ἀναπληροῦται (“is fulfilled”) in verse 14 is present tense, indicating an ongoing fulfillment, a reading the supplied sources (Vincent, JFB) affirm. No textual variants shift the meaning of the passage.
Reception History
This passage has been central to Christian reflection on why some people believe and others do not. Augustine used it to illustrate the mystery of election: God gives understanding to some and withholds it from others, yet human sin is the cause of blindness. Thomas Aquinas, commenting on the “whoever has” verse, applied it to grace: those who cooperate with grace receive more; those who resist lose even what they have.
During the Reformation, this passage became a battleground. Calvin pointed to verse 11 as evidence that salvation is entirely God’s gift. Erasmus and later Arminians emphasized verse 15’s active verbs (“they have closed their eyes”) to argue that unbelief is entirely human choice. In the 19th century, revival preachers like Charles Spurgeon often preached from verse 16 (“blessed are your eyes”) to call hearers to recognize their privilege in hearing the gospel. More recently, this passage has been used in studies of “hardening”, both individual and collective, and in discussions about how the same message can produce different responses depending on the condition of the heart.
Preaching This Verse
Three-point outline
- The Gift of Understanding (v. 10-11), Jesus’ answer begins with divine initiative: “To you it is given.” The disciples did not earn access to the mysteries; it was granted. This frames all spiritual insight as grace.
- The Principle of Use or Lose (v. 12), The “whoever has” proverb is not a threat but a description of how spiritual life works. Those who respond to light receive more; those who ignore it grow darker.
- The Hardening and the Blessing (v. 13-17), Jesus quotes Isaiah to show that the crowd’s blindness is both judgment and choice. But the disciples are blessed because their eyes and ears are open, and they see what prophets and kings longed to see.
Five-point outline
- The disciples’ honest question (v. 10), Why parables? The question itself shows they want to understand.
- Mysteries granted, not earned (v. 11), Two uses of δέδοται: the knowledge of the kingdom is a gift, with a sharp contrast between “you” and “them.”
- The spiritual economy (v. 12), A proverb about increase and loss that applies to every hearer. It rewards use and punishes neglect.
- Isaiah enacted in real time (v. 13-15), Jesus shows that this pattern was foretold. The prophet’s words are “being fulfilled” (anaplēroutai), not simply quoted, but happening in front of them.
- Blessed sight and hearing (v. 16-17), The disciples are not just better off than the hardened; they are better off than the greatest saints of the past, who never saw the Messiah in person.
Illustration hooks
- The locked journal. A person buys a beautiful journal but never writes in it because they “don’t want to ruin it.” Over time, the pages yellow, and the journal becomes useless. The unused gift is lost.
- The sun and the wax. The same sunlight that melts wax hardens clay. Jesus’ parables act like that: the same teaching softens one heart and hardens another, depending on the condition of the hearer.
- The teacher who tells a story. A teacher tells a story to a class. Some students lean in and ask questions; others tune out. The teacher does not explain further because the tuned-out students have shown they do not want to know.
Questions your congregation is asking
- “Does God intentionally hide truth from people? That seems unfair.”
- “How can I tell if my heart is ‘calloused’? What are the warning signs?”
- “If understanding is a gift, what am I supposed to do, just wait for it?”
Leading a Discussion
This passage raises a tough question about how God speaks and why some people “get it” while others miss it. As you discuss, watch for the tension between God’s sovereignty and human responsibility, the text holds both together. The goal is not to solve the tension but to see what each side teaches us about our own hearts.
Discussion questions
- Read verses 10-11. Why do you think the disciples asked Jesus why he spoke in parables? What does their question reveal about what they had observed?
- Jesus says it “has been given” to the disciples to know the mysteries, but not to the crowd. How does that phrase land with you? Does it feel comforting, troubling, or both?
- Verse 12 says, “Whoever has, to him will be given … but whoever doesn’t have, from him will be taken away even that which he has.” What kind of “having” is Jesus talking about? How have you seen this principle work in your own life or in others?
- In verses 13-15, Jesus quotes Isaiah. Notice the active verbs: “they have closed their eyes.” Who is responsible for the people’s inability to see? How do divine judgment and human choice interact here?
- Verse 16 says, “Blessed are your eyes, for they see; and your ears, for they hear.” What do you think it felt like for the disciples to hear that? What does it mean for us today to have “blessed eyes and ears”?
- Jesus says that many prophets and righteous people longed to see what the disciples see (v. 17). How does that awareness, living on this side of Christ’s coming, affect the way you read Scripture, pray, or share your faith?
- Is there any area of your life where you sense your heart might be growing “calloused”, where you have stopped really listening? What might it look like to turn back and ask for healing?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Mark 4:10 | When he was alone, those who were around him with the twelve asked him about the parables. |
| Mark 4:33 | With many such parables he spoke the word to them, as they were able to hear it. |
| Mark 4:34 | Without a parable he didn’t speak to them; but privately to his own disciples he explained everything. |
| Psalms 25:8 | Good and upright is Yahweh, therefore he will instruct sinners in the way. |
| Psalms 25:9 | He will guide the humble in justice. He will teach the humble his way. |
| Psalms 25:14 | The friendship of Yahweh is with those who fear him. He will show them his covenant. |
| Isaiah 29:10 | For Yahweh has poured out on you a spirit of deep sleep, and has closed your eyes, the prophets; and he has covered your heads, the seers. |
| Isaiah 35:8 | A highway will be there, a road, and it will be called “The Holy Way”. The unclean shall not pass over it, but it will be for those who walk in the Way. Wicked fools shall not go there. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that Jesus spoke in parables not to hide truth but to draw listeners into inquiry. The word "fulfilled" in verse 14 means "again fulfilled," echoing Isaiah's day, showing the same stubborn pattern repeated. The fault lies entirely with the people, not with God, who never excludes anyone from salvation.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that Jesus used parables as a practical safeguard: the crowds were so spiritually dull that plain speech would have provoked them to kill him early. The "mysteries" of the kingdom are not incomprehensible doctrines but truths previously concealed, now given to the disciples who would need them for their mission.
Calvin's Commentaries Reformed 1564
Calvin stresses that Christ deliberately spoke in parables to hide truth from the reprobate while revealing it to the elect. The word of God is inherently bright, but human blindness and God's sovereign purpose cause some to see nothing but a riddle, while others receive clear knowledge of the kingdom's mysteries.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary highlights the historical irony that the Lollards, named from a play on the Latin word for tares, were persecuted by people who should have learned the parable's lesson: not to separate good from evil prematurely. The good and evil remain indistinguishable in the visible church until the final judgment.
Gill's Exposition of the Bible Baptist 1748
Gill notes the disciples asked about the parables partly for their own sake, since they themselves did not understand. He stresses that spiritual knowledge of the Gospel's mysteries is not earned but given by God's sovereign grace to some, while denied to others as a righteous judgment.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees parables as serving a double purpose: revealing the mysteries of the kingdom to those who value spiritual truth while concealing them from those who are insensible. This follows the divine principle that those who cherish what they have receive more, while those who neglect it lose even what they think they have.
Vincent's Word Studies Evangelical 1887
Vincent traces the Greek word for mysteries to its root meaning of something shut or closed. A mystery in Scripture does not mean an unknowable thing, but one that can only be known through special divine revelation. He also connects the closing of eyes and dullness of hearing to a deliberate judgment from God.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights a fixed principle in God's dealings: those who use the grace they have are given more, while those who neglect it lose even what they received. Parables serve this rule, granting understanding to disciples who improve their gift but withholding it from those who do not.