Kirk E. Miller
In Matthew 13:10–17, Jesus seems to say that he used parables to prevent people from perceiving and repenting. Did Jesus speak in parables to conceal the message of the kingdom from his hearers? In this episode of What in the Word?, pastor Philip Anthony Mitchell joins Kirk E. Miller to discuss Jesus’s purpose in using parables. They discuss the growing opposition to Jesus, the parable of the sower, his appeal to Isaiah 6, and the parables as a form of divine revelation and judgment.
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Episode guest: Philip Anthony Mitchell
Philip Anthony Mitchell is a native of Queens, NY. He is the founder and lead pastor of 2819 Church in Atlanta, GA, and the founder of the 2819 Institute. Pastor Philip has been married to his wife, Lena, since August 2004. They make their home in the Atlanta area with their two sons and two daughters.
Episode synopsis
Doesn’t Jesus want people to understand?
After proclaiming his parable of the sower to the crowds (Matt 13:1–9), the disciples draw near to Jesus to ask him, Why do you teach in parables? (Matt 13:10). Jesus explains that his use of parables fulfills Isaiah 6:9–10. Those who have “ears to hear” (Matt 13:9) will understand, while the rest will fail to understand lest they should turn and find healing (Matt 13:10–17).
But doesn’t Jesus want people to understand, repent, and experience healing?
We often think of Jesus’s parables as teaching aids to help people grasp his message, to maximize understanding. Yet here Jesus seems to suggest he uses parables to conceal, to prevent understanding, with the goal of hindering repentance.
Growing opposition to Jesus in Matthew
To understand this passage, we must grasp its place in Matthew’s larger narrative up until this point.
Earlier chapters show Jesus preaching and performing signs, gathering the attention of the crowds. Yet by this point in his ministry, Jesus has also begun to attract significant opposition, especially from the Pharisees, Sadducees, and scribes (e.g., Matt 9:3, 11, 34; 12:2, 9–14, 22–32, 38–42). In fact, immediately preceding Jesus’s parable of the sower, the Pharisees accuse him of casting out demons by the power of Satan (Matt 12:24). Some genuinely follow Jesus, others are superficially attracted, and still others fiercely oppose him.
It’s at this point that Jesus begins to teach in parables. No longer does he teach so plainly. This shift, as we’ll see, comes as a strategic response to his mixed reception.
The parables as divine revelation and judgment
As Philip Anthony Mitchell explains, the parables are “encrypted teachings about the kingdom.” They serve as a judicial response. Those who have rejected Jesus’s plain teaching will no longer receive it plainly. Instead, Jesus’s teaching will be encrypted in parabolic form. In other words, for those who have hardened themselves to Jesus, the parables’ opacity functions as a judgment, concealing the message.
At the same time, those with a receptive posture to Jesus, who genuinely desire understanding, will receive further insight by means of the parables. As Jesus explains, “For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away” (Matt 13:12). The one who is resistant to Jesus will only be further hardened, losing whatever understanding he may have possessed. But the one who is open to Jesus will receive even more.
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The parable of the sower as a parable on the parables
The parable of the sower itself illustrates this varied reception to Jesus. The message of the kingdom (the seed) has been cast to a wide audience (different types of soil). Only one type of soil yields lasting fruit, while the rest do not.
Yet as the parable indicates, the same seed is used in each case. The Word of God remains the same. The deciding factor is the condition of the soil, the receptivity of those who hear the Word.
Fulfilling Isaiah 6:9–10’s commission of judgment
Does Jesus’s rejection call into question his identity as Messiah?
Jesus quotes Isaiah 6:9–10 (Matt 13:14–15), locating his ministry within a pattern established centuries earlier. God had commissioned Isaiah to preach a message the nation would largely reject, not because his preaching lacked persuasion, but because God intended it as a judicial instrument: God would use Isaiah’s preaching to harden hearts. Nonetheless, God would preserve a remnant, a stump (Isa 6:13), a faithful minority who would hear and believe.
Likewise, Jesus preaches to the nation and the majority rejects him. So too his parables, like Isaiah’s preaching, sift his hearers, separating those who receive the kingdom with God-given understanding from those whose hearts remain closed.
The insider and outsider distinction
Jesus tells his disciples, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given” (Matt 13:11). Here he draws a distinction between “insiders,” like his disciples, who are open to Jesus, and “outsiders” who are resistant.
Jesus uses the word “secrets” (or “mystery”). In Scripture, mysteries do not refer to unsolvable puzzles, esoteric truths, or things incomprehensible. Rather, they refer to truths, often regarding the fulfillment of God’s redemptive purposes, which were previously unknown but which God has now disclosed (e.g., Dan 2:28–29; Rom 16:25–26; Eph 3:1–9; Col 1:26–27). Importantly, though, a “mystery” is divinely revealed. It is not something one can come to know on their own. It must be given by God.
Likewise, Jesus uses a passive construction, “to you it has been given” (emphasis added), implying that God is the one imparting this understanding. Thus, those such as the disciples receive these “mysteries,” not because they discovered them through their own ingenuity, but because God has graciously enabled them to receive the truth of the kingdom’s arrival in Jesus.
What is our posture to Jesus?
Philip Anthony Mitchell summarizes the message of this passage as follows: The posture of your heart will determine the level of truth you can receive.
A person characterized by humility, openness, and genuine desire for understanding is positioned to receive more from God. As Jesus explains, “to the one who has, more will be given” (Matt 13:12). Like a sponge, they are able to absorb what God offers. Conversely, for the person opposed to Jesus, “even what he has will be taken away” (Matt 13:12). That is, the good news of the kingdom will serve as a judgment, hardening them to its saving truth.
Encouragement for preachers and teachers
Philip Anthony Mitchell advises those who teach this passage not to shy away from what it says: Jesus spoke in parables as a form of divine judgment, as a response to resistance, and as a means of hardening hearts.
Secondly, Philip encourages faithful preachers. When our preaching is not received, we might be tempted to believe that the problem is our communication. Yet we should remember that even Jesus’s preaching was rejected. As Philip says, “Sometimes it has less to do with our proclamation and more to do with the hardened hearts of men.” This does not excuse careless or unclear exposition, but it frees us from assuming that rejection necessarily indicates personal failure.
Logos values thoughtful and engaging discussions on important biblical topics. However, the views and interpretations presented in this episode are those of the individuals speaking and do not necessarily reflect the official position of Logos. We recognize that Christians may hold different perspectives on this passage, and we welcome diverse engagement and respectful dialogue.
Let us know what you think
How should we interpret Matthew 13:10–17? Join us in the Word by Word group to share your thoughts.
Resources for further study
Stories with Intent: A Comprehensive Guide to the Parables of Jesus, 2nd ed.
Regular price: $67.99
Preaching the Parables: From Responsible Interpretation to Powerful Proclamation
Regular price: $23.99
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