Author: Charlie Garrett

Saturday, 11 October 2025

that it might be fulfilled which was spoken by the prophet, saying:
“I will open My mouth in parables;
I will utter things kept secret from the foundation of the world.” Matthew 13:35

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“So it should be fulfilled, the ‘having been spoken through the prophet,’ saying,
‘I will open My mouth in parables. I will blurt things having been concealed from foundation – world’” (CG).

In the previous verse, Matthew noted that it was Jesus’ habit to speak to the multitude in parables, and when doing so, not speaking to them any other way. He now explains why by citing Scripture. That is introduced with the words, “So it should be fulfilled.”

In other words, and as has been seen before, Matthew is stating that some portion of Scripture is fulfilled by Jesus’ actions. In this case, it refers to His conduct in relation to addressing the crowds. What is fulfilled is “the ‘having been spoken through the prophet.’”

Matthew explicitly notes that words spoken by a prophet are fulfilled by what Jesus is doing. Saying “the prophet” indicates that it was a recognized prophet of Israel whose words are recorded in Scripture. The prophet being referred to in this instance is Asaph, whose words are recorded in Psalm 78 –

“I will open my mouth in a parable;
I will utter dark sayings of old,
³ Which we have heard and known,
And our fathers have told us.” Psalm 78:2, 3

Knowing where the thought came from, Matthew continues, “saying, ‘I will open My mouth in parables.’”

The Hebrew reads, “in parable.” The Greek converts that to the plural, which is then used by Matthew. This sets the tone for how Jesus dealt with the people. As for what that is, Matthew next says, “I will blurt things having been concealed from foundation – world.”

Two new words are seen here. The first is ereugomai, to belch. It is found only here. It is used figuratively to indicate speaking out. A word that ties the sense of both thoughts together is blurt. It is a sudden, abrupt, and poignant mode of speech.

The second new word is katabolé, a deposition. Thus, when referring to the beginning of the earth, it speaks of its foundation.

There are several ways of taking Matthew’s thought so that it aligns with the intent of the psalm because the words are not a direct citation. Thus, rather than a quote, a thought is being presented. The likely meaning is derived from the change of speaking “in parable” to “in parables.”

In other words, Asaph spoke in a parable concerning the history of Israel. The psalm is a long recounting of events that occurred. However, the words are then to be considered in a parabolic fashion, having an underlying meaning in addition to the historical references.

The Greek converted the singular to plural. Matthew saw this as an inspired change, pointing to the teaching style of the Messiah. In just the manner that Asaph recorded Israel’s history, so Jesus taught the people, reflecting the same type of literary teaching device.

When He opened His mouth, it would be in parables. And in His use of parables, He would blurt out things that had never been heard before, having been concealed in the wisdom of God from eternity past.

Life application: There are times when people get anxious about saying, “Well, Peter said,” or “John says in His epistle.” The thought is, “If this is the word of God, we should say something like, ‘the Lord said,’ or ‘the Lord through John said.’”

This is unnecessary. There are abundant times in the New Testament where the words of Scripture are attributed to individuals rather than God. For example, Jesus refers to Moses having commanded something. This is followed in the words of the apostles. The same is true with other names like David and Isaiah.

The reason why this is acceptable is that these people really said or wrote those things, doing so in harmony with the will of the Lord. If a musician like Eddie Van Halen played a tune from Bach, we might say that was an amazing piece Eddie played. At the same time, we could say, I heard a song by Bach today, and it was incredible.

There is a harmonious synergy between the author and the player. This is how Scripture works. When we read Jeremiah, we can see his personal style, choice of words, etc. And yet, we can also know that the hand of divine inspiration was upon him in prophetic utterances, determined proclamations, etc.

There is nothing wrong and everything right about saying it either way, meaning “The Lord said,” or “Jeremiah said.” When we believe in the process of inspiration, we are upholding the value of the word by stating things in this way. Notice how Jesus holds carefully to this process as He explains it to the leaders of Israel –

“Jesus answered them, ‘Has it not been written in your Law: “I said, you are gods’?” ³⁵ If he called them gods, to whom the word of God came (and the Scripture cannot be nullified), ³⁶ are you saying of Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” John 10:34-36 (NASB)

Lord God, help us in our understanding of Your word. Open our eyes so that when we read it, we can comprehend it in ways we may not have previously considered. There is so much depth and richness to it, and we want to understand and experience it all. So help us in this, O God. Amen.

Friday, 10 October 2025

All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, Matthew 13:34

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“All these, He spoke, Jesus, in parables to the crowds, and besides parable, not He spoke to them” (CG).

In the previous verse, Jesus told the Parable of the Leaven. Matthew next says, “All these.”

The words indicate the parables just given by Matthew. A set of them has been recorded, but no explanation for them is provided to the people. Understanding this, Matthew continues, saying, “He spoke, Jesus, in parables to the crowds.”

Matthew confirms that these words were spoken by Jesus, as noted before, it isn’t certain if these were all said at this one time or recorded categorically. The words now seem to tend to the former. However, having explained the parable of the sower between the other parables gives a strong hint that it is actually just the opposite.

Either way, the way that Matthew states this verse needs careful attention. In this clause, the verb is in the aorist tense. Jesus spoke to the crowds about these particular parables. He next says, “and besides parable, not He spoke to them.”

A new word, chóris, without, is stated. It is derived from chora, a space of territory which, in turn, gives the sense of room. Therefore, chóris means “at a space.” As the word is accompanied by the word “not,” it means that He wasn’t speaking to them any other way.

However, the verb is imperfect. Meyer’s NT Commentary further rightly defines it as a relative imperfect. As such, the words do not necessarily mean that Jesus only spoke to the crowds in Israel with parables. But when He was speaking these parables, it was the only way He spoke, meaning that He didn’t speak plainly by explaining the meaning of the parable.

The understanding of that is seen in the explanation found in Mark 4 –

“And with many such parables He spoke the word to them as they were able to hear it. ³⁴ But without a parable He did not speak to them. And when they were alone, He explained all things to His disciples.” Mark 4:33, 34

By looking side-by-side at the two clauses with their precise wording, the sense becomes more evident –

*All these (the parables just recorded), He spoke (aorist), Jesus, in parables (plural) to the crowds.
*And besides parable (singular), not He spoke (imperfect) to them

He spoke these parables, but He was not explaining any parable that he spoke. Only when He was alone with the disciples would he then explain the parables.

It is common for scholars to insist that these words are intended to mean that Jesus spoke only in parables at all times when speaking to the crowds. But Meyer’s challenges that notion, stating –

“The absolute sense in which the words are understood by Baumgarten-Crusius and Hilgenfeld is inconsistent with historical facts; nor could Matthew, or Mark 4:34, have intended the words to be so taken without being guilty of the grossest absurdity.”

Life application: The discussion above highlights particular nuances of the text that are debated over. Not understanding the precise intent doesn’t mean that someone now has the wrong doctrine. Rather, they may have a misunderstanding of the nuances of what is written. This is evident by reading various translations of the verse.

Despite not having the exact sense of what is being said, anyone reading the text can get the major points. There is the understanding that the use of parables when speaking to the crowd was important. Through His words, prophecy was being fulfilled. That is the major point to be understood.

As one grows in knowledge and understanding of the nuances, a clearer grasp of the overall intent is realized. This is why some people are plumbers who read the Bible from time to time, and then there are scholars who read and study its every nuance.

Unfortunately, some scholars come to the text wanting to tear it apart, find contradictions, demonstrate that they are smarter than the text as given by God, etc. From there, people read their analyses, believe them because these scholars are more understanding of the text than the average Joe, and they believe what they hear.

This leads to weak believers who cannot trust the word of God. The deeper you get into the details, the more you should study many scholars and contemplate what you read. Don’t take anything at face value, even if the argument seems convincing at first.

Be assured, there is nothing wrong with God’s word. If you come to it with this understanding, you will be in the sweet spot, even if you never find a resolution to the question you are looking for. Someday, the perfection of God’s word will be fully comprehended by us all.

Lord God, help us to carefully treat Your word, never diminishing it or trying to find fault with it. If it is Your word, it is just what You intended for us. As You are without fault, we know that what You say will be as well. Help us to carry with us the understanding that Your word is sacred and should be treated as such. Amen.

Thursday, 9 October 2025

Another parable He spoke to them: “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened.” Matthew 13:33

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Another parable He presented them, ‘The kingdom of the heavens, it is like leaven which a woman, having taken, she concealed in flour – three measures – until it all, it leavened’” (CG).

In the previous verse, Jesus finished the parable of the mustard seed. With it complete, Matthew records, “Another parable He presented them.”

As noted previously. It is unknown if these parables were all stated at the same time or if Matthew is recording them in a categorical fashion. Either way, however, Jesus begins the Parable, saying, “The kingdom of the heavens, it is like leaven.”

Here is a new word, zumé, ferment, as in boiling up. Thus, it refers to leaven, which causes a change, usually through rising (as in bread) or some other type of reaction, such as in the process of making beer.

The meaning of the parable is highly debated. However, yeast is consistently given as a type of spreading evil, and thus sin. This is true in both testaments, either typologically or figuratively –

“Your glorying is not good. Do you not know that a little leaven leavens the whole lump? ⁷ Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. ⁸ Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” 1 Corinthians 5:6-8

Many commentators feel that this parable must be an exception to that. If so, it would be an extremely unusual outlier. As for Jesus’ words, He continues, saying, “which a woman, having taken, she concealed in flour.”

Here is another new word, egkruptó, to conceal. The idea is concealing through incorporation. The woman takes the leaven and incorporates it into the dough. When looking at it, no one would even know that it was leavened. Only when the effects are realized after the reaction would it be known that it was in there.

Putting yeast into flour will inevitably result in the dough being affected. Yeast was never to be presented to the Lord in the sacrifices and offerings of Israel, with but two exceptions (Leviticus 7:13 & Leviticus 23:17).

Those exceptions were specifically given in typology, indicating that because of Jesus, the redeemed are considered acceptable to God even though they are sinful people. As for the leavened dough, Jesus continues, saying, “three measures – until it all, it leavened.”

In Scripture, the number three “…stands for that which is solid, real, substantial, complete, and entire” (Bullinger). It is the number of divine perfection. Thus, there is the notion of divine perfection in what Jesus is stating concerning this picture of the kingdom of the heavens.

Concerning the parable, as noted above, the meaning continues to be debated. Most commentators agree that the words are the only exception to the spiritual meaning of leaven. Rather than it being a negative thing, it is taken as a positive thing, as if the leaven itself is an instrument for good.

But this seems contrary. Leaven consistently signifies sin throughout the Old Testament, including the two times it is presented to the Lord. It is then used in this manner by Jesus in the gospels, such as Matthew 16:6. It is later used this way by Paul in 1 Corinthians and Galatians.

Despite this, commentators waffle on the meaning here because of the association that is made with the kingdom of the heavens. “How could the influence of sin be seen in the kingdom of the heavens?” But for the sake of consistency and evaluating it from that perspective, meaning taking it as a picture of sin, what is going on that could allow this?

What seems a suitable explanation is that the woman is a picture of the wisdom of God, something particularly highlighted in Proverbs 1. Jesus uses that idea of the feminine wisdom in Luke 7 –

“For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon.’ ³⁴ The Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ ³⁵ But wisdom is justified by all her children.” Luke 7:33-35

Jesus came to save sinners. He specifically notes them in these words as those He associated with. The three measures indicate the entire course of the kingdom of the heavens, where everything is substantial, complete, entire, etc. There is the notion of divine perfection having been attained.

How is sin realized? Through law. Without law, there is no imputation of sin. Even if sin is worked through the entire body of Christ, something that is an undeniable fact, it has been dealt with. Therefore, the picture Christ is painting is that of a body of believers, all stained with sin, and yet acceptable to God, as is clearly represented in Leviticus 23:17.

To understand that typology, one should refer to the Superior Word sermon on that passage. The wisdom of God is that even among the sinful people of the world, where sin is fully worked into those who are a part of Christ’s offering to Him, Christ’s atonement, His covering, is sufficient to make them acceptable to God once again.

This is the substance of the gospel where Christ died for our sins (1 Corinthians 15:3). The explicit meaning is that we are sinners, have acknowledged that fact, and are asking for forgiveness through what Jesus has done. The others in the world are just as sinful, but they lack the suitable atonement to be acceptable to God. Therefore, they cannot be presented to Him as acceptable.

Only in Christ is sin dealt with. This is the wisdom of God –

“To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, ⁹ and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; ¹⁰ to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, ¹¹ according to the eternal purpose which He accomplished in Christ Jesus our Lord, ¹² in whom we have boldness and access with confidence through faith in Him.” Ephesians 3:8-12

Life application: Consistency in typology is an important part of understanding what is going on in the pages of Scripture. It is best not to divert from what is typologically set without a supportable purpose that can be clearly defined and explained.

It is true that one thing can have more than one meaning, such as the significance of water, but the symbolism is given by God in His word, not conjured up by us and then inserted into it.

Be careful not to manipulate what is presented in Scripture. Your time in the word will be much more fruitful and aligned with God’s intent when typology is used consistently after care and thought have been taken to ensure it aligns with the rest of Scripture.

Lord God, help us to understand Your word. It is big and at times extremely complicated. May we not force things into it that don’t belong there. Instead, open our minds to draw out from it what is present by You and then to consistently evaluate it from that point on. To Your glory, we pray. Amen.

Wednesday, 8 October 2025

which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches.” Matthew 13:32

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Which, indeed, it is least of all seeds. And when it may be grown, it is greater than the tillings, and it becomes a tree, so the birds of the sky come and encamp in its branches” (CG).

In the previous verse, Jesus began what is known as the Parable of the Mustard Seed. He finishes that short parable in this verse, beginning with, “Which, indeed, it is least of all seeds.”

Saying “the least of all seeds” is an agricultural reference that the people would understand, not a scientific analysis of all seeds on the planet, be they of plant or animal life.

Jesus already set the parameters by saying that it was seed to be sown into the field. People don’t sow orchid seeds into a field expecting a crop of edible food to arise. Understanding this, He continues, saying, “And when it may be grown, it is greater than the tillings.”

The word lachanon, a garden herb, vegetable, etc., is introduced here. It is derived from lachaino, to dig. Thus, it is a seed for which tilling takes place, after which it is planted. The closest word in English is likely tillings, which, like the Greek word, highlights the action that took place.

The word is inclusive of fruits, herbs, and vegetables, as can be seen from Paul’s words in Romans 14:2, where the same word is used –

“For one believes he may eat all things, but he who is weak eats only vegetables [lachanon: tillings].”

Jesus even uses the word to describe what was tithed by the people, indicating the value of the act of labor and harvest behind what is offered –

“But woe to you Pharisees! For you tithe mint and rue and all manner of herbs [lachanon: tillings], and pass by justice and the love of God. These you ought to have done, without leaving the others undone.” Luke 11:42

For deniers of the Bible to try to equate Jesus’ words to mean “all seed without exception” is a ridiculous proposition. He is speaking in specific terms concerning particular seeds intended to produce a certain outcome for the people. With this understood, He next says, “and it becomes a tree.”

This is a teeny-weeny little seed when it is planted, and yet, unlike other seeds that start bigger and only then grow into small plants, this little champion grows into a tree. This tree increases to be quite large, “so the birds of the sky come and encamp in its branches.”

Two more words are introduced. The first is kataskénoó, to encamp. It is derived from skénoó, to tent, which, in turn, comes from skénos, a tent. The prefix kata intensifies the word. Thus, it signifies to encamp.

The other new word is klados, a twig or bough, and thus a branch. The little seed has developed into a hero of an herb, towering over the other seeds that started bigger than it did. Hooray for the mustard seed!

Life application: It is good not to judge things based on how they started. From small beginnings often come great things. Jesus started with a small number of disciples. His ministry was in a small piece of land, and the message was first heard by a comparably small number of people to the inhabitants of that land. This can be deduced from the evangelism that took place there in the book of Acts. Of those who heard it, only a small number accepted what He said.

Human history is filled with the record of insignificant people having had a great impact on the course of history. Out of all of the billions of books in the world, one has truly changed the path on which humanity has been.

Other books that have been widely published and disseminated have had a great impact, often negative, on the world, like the Koran. But that and all other books have failed to change the state of man from sinful and lost before God, to having obtained salvation and eternal life through the message of reconciliation found in the Bible.

Little churches may have a small gathering on Sunday, and in today’s world, they may have little online audiences as well, and yet, they may have more of a worthwhile theological impact on the people of the world than the largest of mega churches on the planet.

While the larger churches are dealing in theological fluff intended to fall easily on the ears of the congregants, the message of sound pastors and preachers is intended to change and develop the hearts and minds of those who are willing to be conformed to the will of God.

Never underestimate the power of small beginnings. Think about the heroic mustard seed and the delight it brings to the palates of people around the world. Well done, little seed – approved by God for such a purpose. Well done.

O God, may we not fret when the things we do are not noticed by the world around us. If what we are doing is right and proper in Your eyes, we are fulfilling our purpose for the life You have given us. Who needs bigger and shinier when such things will someday deflate or corrode away? Help us to focus on the eternal, thus glorifying You. Amen.

Tuesday, 7 October 2025

Another parable He put forth to them, saying: “The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, Matthew 13:31

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Another parable He presented them, saying, ‘The kingdom of the heavens, it is like a mustard kernel, which a man, having taken, he sowed in his field’” (CG).

In the previous verse, Jesus completed the parable of the sower. Without any intervening thoughts, it says, “Another parable He presented them.”

Whether this was actually stated one parable after another, or if this one is just placed here by Matthew categorically may be debated, but either way, the information is presented to continue to illuminate Jesus’ instruction through this teaching method. Understanding this, He was “saying, ‘The kingdom of the heavens, it is like a mustard kernel.’”

Two new words are introduced. The first is kokkos, a kernel of seed or simply a grain. As a different word is used for seed, that is not a great choice for translation, although some versions use it. The second word is sinapi, mustard. Strong’s said the word may be derived from sinomai, to hurt. Thus, it would explain the biting flavor of the herb.

Those listening would know immediately what Jesus was referring to. Being an agrarian society, the people would understand the various seeds that were available. Further, Mom would have them all around the house for use in the kitchen. In this case, the reason for using the mustard seed in His example will be seen in the next verse, but the people would know it already.

Therefore, His words are not an explanation of the seed. Rather, they will be used as a comparison. As such, it isn’t cheating to explain that the mustard seed was the smallest seed used by farmers in the land at the time. Of this eensy weensy seed, Jesus next says, “which a man, having taken, he sowed in his field.”

Mustard seeds grow into mustard plants. These bear more mustard seeds (see Genesis 1:11). Mustard seeds have many uses. They can be kept whole or ground up when used in cooking. They are prized for their nutty, spicy flavor, which is used in dishes such as curries, pickled treats, dressings, marinades, etc.

They are also used in condiments. Beyond these culinary-type applications, they are considered to have health benefits. They can also be used to make mustard oil. These and a host of other uses explain why farmers would have mustard plants in their gardens. Jesus will make His comparison as He continues.

Life application: In Mark 4, the same parable says the following (as translated by the NKJV, et al.) –

“Then He said, ‘To what shall we liken the kingdom of God? Or with what parable shall we picture it? ³¹ It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth.”

This seems to be an error on Jesus’ part. The mustard seed is not the smallest seed on earth. How will you take that newly presented information? If Jesus is God incarnate, wouldn’t He know this? Will you now close your Bible and give up on your faith?

A few points should clear this up. The first is that despite other seeds being smaller, such as types of orchids, man doesn’t sow them into the ground for food, which is what Jesus just implied in His words. There may be seeds that are smaller that are sown (point 1) for food (point 2), though. What if there are?

The word translated as earth in Mark 4 is gé. It does not necessarily mean “the inhabited globe known as Earth.” Rather, it is just as often, or even more commonly, translated as soil (Matthew 13:8), ground (Matthew 10:29), or land (Matthew 10:15), etc. In other words, there is a context to what is being said. When speaking of the coming Messiah in Matthew 4, the word is used when referring to the land (gé) of Zebulun and the land (gé) of Naphtali.

Jesus is sitting in Israel talking to people who live in an agrarian-based economy. When He tells them this is the smallest seed used for sowing in a plot of land in Israel for gardening, He is telling them both the truth and something of which they were perfectly aware.

He was not concerned about orchid seeds in the Amazon jungle, nor were His listeners. There must be a context to every statement made by Jesus, or a challenge against His words is simply given to form a pretext.

If you are presented with a difficulty in what is said in the word, don’t close your Bible, curse God for having fooled you into believing He exists when He doesn’t (which is kind of ridiculous, because if you are cursing God who doesn’t exist, you are wasting your breath!), and then spend the rest of your life mocking Christians for being so blind.

Rather, check out what you have been told, consider the information from the context presented, and understand why Jesus says what He says. When you do, you will find that His detractors are the inane ones. Your faith is well placed. Your hope is in a real Savior who came from the true God who created all things.

Jesus Christ is not wrong in His words about the mustard seed. His detractors are the ones who will stand before Him in judgment someday. Hold fast to your faith.

Glorious God Almighty, thank You for the wisdom of Your word. It is a marvelous place for us to find the truth, to rightly direct our hope, and to find the love that extends from You for Your creatures. Thank You above all that in it, we find Jesus Christ our Lord. Amen.