Latest / Providence Baptist Church - Sermons / Matthew 13:10-17 (Parable of the Sower – Part 1)

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Matthew 13:10-17 (Parable of the Sower – Part 1) · Providence Baptist Church - Sermons

• 0:00
  For the next two weeks, there's a two-week gap between us ending John's Gospel, just chapter 6, and Advent.
• 0:10
  So get excited for that. But in these two weeks, this week and next week, we'll be doing a parables miniseries.
• 0:20
  So part one is me, that's this week, and next week is Alex Kohler doing part two.
• 0:27
  And if you look at Matthew chapter 13 with me, you see it's the parable of the sower.
• 0:35
  And so the parable of the sower, part one and part two. And Alex is going to actually take the first nine verses.
• 0:44
  And then he's going to take the parable of the sower explained, which is after our text this morning, from verses 18 to 23.
• 0:54
  But, so it's going to be a sandwich, and you get the meat of the sandwich today. You'll get the bread next week.
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  So our verses will be 10 through 17.
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  But before we jump into this, I want you, let's trace some of the points in this text back through scripture.
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  And so, as an intro, keep your finger here, but turn with me to Deuteronomy.
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  Deuteronomy 29.
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  Do that for me.
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  So here we're looking at Moses.
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  This is the law, the Torah.
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  And in here, there's a very significant verse here for our text today.
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  So if you're looking at Deuteronomy 29, verse 4, Moses writes to Israel,
• 2:01
  But to this day, the Lord has not given you a heart to understand, or eyes to see, or ears to hear.
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  This is somewhat of a curse to Israel here.
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  And notice there's three organs.
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  You have the heart.
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  You have the eyes.
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  And then you have the ears.
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  So just keep that in mind as we spend our time this morning in Matthew 13.
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  Now, one more text, and then we'll jump into the Gospels.
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  Isaiah 6.
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  Turn with me there.
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  Isaiah chapter 6.
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  If you have heard a sermon on Isaiah 6, you probably have heard it from the first half of that chapter,
• 2:53
  because it is the great Isaiah's vision of the Lord.
• 2:57
  Remember, there's seraphim.
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  There's the angels flying around.
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  There's the throne of God.
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  And there's the holy, holy, holy is the Lord of hosts.
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  The whole earth is full of his glory.
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  That text.
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  It's glorious.
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  It preaches.
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  But you probably have not heard a sermon on the last half of the chapter.
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  So from verse 8 on, it says, it's the call of Isaiah.
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  And I heard the voice of the Lord.
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  This is verse 8 of Isaiah 6.
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  And I heard the voice of the Lord saying, whom shall I send?
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  And who will go for us?
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  Then I said, here am I.
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  Send me.
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  And he said, go and say to this people, keep on hearing, but do not understand.
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  Keep on seeing, but do not perceive.
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  Make the heart of this people dull and their ears heavy and blind eyes.
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  Blind their eyes.
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  Lest they see with their eyes and hear with their ears and understand with their hearts and turn and be healed.
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  And he goes on.
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  Now, what's significant about this?
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  Keep this in mind too.
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  So you can flip back and you can stay.
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  Don't worry.
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  In Matthew chapter 13.
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  Notice the three organs show up again.
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  And with the New Testament writers, this text of Isaiah, the second portion of Isaiah 6 is quoted three times in the New Testament.
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  So for the New Testament authors, it was a very important text.
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  The call of Isaiah and what he is to, was Isaiah to say to Israel.
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  And if you look in your cross references, there's no quoted text in the first half of chapter 6 of Isaiah.
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  The one that's most famous.
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  But it is here in the parable of the sower explained.
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  The purpose of the parables in chapter 13 of Matthew and at the very end of Acts.
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  And throughout portions of that show up throughout the New Testament.
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  So it's very important, this message.
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  So we have seen Moses.
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  We have seen Isaiah.
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  And now we are to Jesus in what Jesus says.
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  So there's four parts to this message today.
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  And I say four parts to this text.
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  And one is a question.
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  The disciples ask a question.
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  And then Jesus answers it in three different parts.
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  So I'll read our text.
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  Verse 10 of chapter 13 of Matthew.
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  Then the disciples came and said to him,
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  Why do you speak to them in parables?
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  And he answered them,
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  To you it has been given to know the secrets of the kingdom of heaven.
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  But to them it has not been given.
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  For to the one who has, more will be given.
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  And he will have an abundance.
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  But from the one who has not, even what he has will be taken away.
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  This is why I speak to them in parables.
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  Because seeing they do not see, and hearing they do not hear.
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  Nor do they understand.
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  Indeed, in their case, the prophecy of Isaiah is fulfilled that says,
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  You will indeed hear, but never understand.
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  And you will indeed see, but never perceive.
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  For this people's heart has grown dull.
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  And with their eyes they can barely hear.
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  And with their eyes they have closed.
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  Lest they should see with their eyes, and hear with their ears.
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  And understand with their heart.
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  And turn, and I would heal them.
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  But blessed are your eyes, for they see.
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  And your ears, for they hear.
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  For truly I say to you,
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  Many prophets and righteous people longed to see what you see,
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  and did not see it.
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  And to hear what you hear, and did not hear it.
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  Pray with me as we begin to dig into this text.
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  Father, thank you for giving us this text for us this morning.
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  And I ask that you would help me to make the text clear.
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  Make that meaning clear to all those who hear.
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  And I ask that you would give us ears to hear,
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  eyes to see, and hearts to understand your message.
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  Amen.
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  Amen.
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  So, why this text, I talked a little bit more about it,
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  it's important to the New Testament.
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  Hearts, eyes, ears.
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  You'll see even more.
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  It's an important theme throughout Scripture.
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  And it's pointing to faith, belief, wholehearted trust.
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  That's what this wholeheartedness, hearts, eyes, ears is pointing to.
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  You see it from Moses, we've seen, to Isaiah and the prophets,
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  to Jesus and the Gospels.
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  So, it's important for us to stop before we take a closer look
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  at one of Jesus' most famous parables,
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  the parable of the sower that you probably know,
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  and pause and take a closer look at what he does in the middle of that parable.
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  I think it's important for us to do.
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  And we'll take a closer look at it with Alex next week.
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  But, also, there's a connection here I don't want you to miss out on.
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  We had a, I don't know when it was,
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  but we had a summer sermon series,
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  wow, three S's,
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  of the parable,
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  of parables,
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  and I chose the parable of the talents,
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  which is the last parable in Matthew.
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  And the parable of the talents,
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  at the very end of that parable,
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  if you flip there,
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  if you read it this afternoon,
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  I encourage you to do that after we take a closer look at this.
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  He repeats,
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  word by word,
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  what he says in this section we're taking,
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  we're taking a look at this morning.
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  So, the first parable,
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  the parable of the sower,
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  is connected to the last parable in Matthew.
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  So, there's a connection there.
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  And I always thought that was,
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  why is that?
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  And we'll get into it.
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  But what he repeats
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  is verse 12.
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  For to the one who has,
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  more will be given,
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  and he will have an abundance.
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  But from the one who has not,
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  even what he has will be taken away.
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  And that's in the last parable of Matthew.
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  So, there's a connection there.
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  That's on purpose.
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  So, let's dig in.
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  And let's dig in in verse 10.
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  So, the first part,
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  there's a question.
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  Then the disciples came and said to him,
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  why do you speak to them in parables?
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  Genuine question from the disciples.
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  If you look up in the beginning of chapter 13,
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  he said,
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  many parables.
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  So, this is just the first one that Matthew records.
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  And then, after,
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  there's a question that the disciples ask.
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  Why do you speak to them in parables?
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  Parables.
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  So, parables is,
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  parables,
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  parable is a Greek word,
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  and it's parables.
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  That's where we get the word parables in English.
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  And it literally means comparison.
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  And so,
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  the meaning in the New Testament,
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  how parables is worked,
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  is a little elastic here.
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  It could be proverbial,
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  like a proverb,
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  a symbol,
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  symbolic,
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  comparison.
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  But in this text,
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  in this context we're in,
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  it's more of a story embodying some truth.
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  So, there's a story about the sower,
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  and there's some truth in that.
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  That's the context here.
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  And so,
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  they ask this question,
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  why this type of way of answering,
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  or speaking to these people?
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  He says,
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  he uses parables on purpose.
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  And the rest of the text
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  is Jesus' answer to their question.
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  So,
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  second part here,
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  verse 11.
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  And he answered them,
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  and Jesus answered them,
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  to you,
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  it has been given
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  to know
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  the secrets of the kingdom of heaven.
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  But to them,
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  it has not been given.
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  I hope you see the contrast here.
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  There's lots of contrasts in this text.
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  It's you and them.
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  To you,
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  it has been given.
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  But to them,
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  it has not been given.
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  So,
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  what is it?
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  Well,
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  it's to know the secrets
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  of the kingdom of heaven.
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  You have a middle here.
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  You have,
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  on the one hand,
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  to you,
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  it has been given.
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  But to them,
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  it has not been given.
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  And in the middle,
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  the content is what the content is.
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  So,
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  let's take that to know the secrets of the kingdom of heaven,
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  but let's work backwards.
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  So,
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  let's ask some questions about that line,
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  but backwards.
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  So,
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  first,
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  kingdom of heaven.
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  This kingdom of heaven,
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  close Bible readers,
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  I'm sure you know,
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  this is unique to Matthew.
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  You don't really see it anywhere else.
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  And kingdom of heaven,
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  we kind of can just breeze through that quickly,
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  but it's the heavenly kingdom.
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  It is from heaven,
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  it is also heavenly.
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  Meaning,
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  there's a kingdom,
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  and in a kingdom,
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  someone reigns
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  in every kingdom.
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  But,
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  heavenly kingdom,
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  kingdom of heaven,
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  who reigns?
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  And that is God.
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  God reigns
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  in the heavenly kingdom.
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  So,
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  we could say,
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  of the heavenly kingdom.
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  So,
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  working our way backwards here,
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  secrets.
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  Secrets of the kingdom of heaven.
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  Now,
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  it's interesting,
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  most translations have secrets,
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  but it's the word
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  where we get the word
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  mysteries.
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  So,
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  you could easily say,
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  mysteries.
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  So,
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  this idea of mystery
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  is here.
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  So,
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  you could say,
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  the mysteries of the heavenly kingdom.
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  But,
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  here's something you need to
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  have in mind always.
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  Our modern notion of mystery
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  is not what they
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  intended.
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  Not what Jesus intended here.
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  They meant something different.
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  So,
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  in our modern context,
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  just how it has
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  happened,
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  mystery has
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  evolved into
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  something
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  completely unknown.
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  It's something that
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  close to no one knows
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  the content of.
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  That's the modern use.
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  So,
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  we can't read that into
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  when we see mystery
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  in the New Testament,
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  especially.
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  But,
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  the ancient way,
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  the Greco-Roman
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  context,
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  it was more of,
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  it was once
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  concealed,
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  but is now
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  revealed.
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  That's,
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  that's more of the,
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  the mystery,
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  when you see the word
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  mystery,
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  here in the Bible,
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  think that.
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  Think,
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  once concealed,
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  but now has been
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  revealed.
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  Very important to
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  understand that.
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  So,
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  I'm going to keep the word
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  mysteries here,
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  but have that in mind.
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  So,
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  last bit here
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  is knowledge.
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  It's to know
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  the secrets of the
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  kingdom of heaven.
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  Knowledge of the
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  mysteries of the
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  king,
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  of the heavenly
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  kingdom,
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  is what separates
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  has been given
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  and has not been given
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  to you,
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  talking to the
• 15:19
  disciples,
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  and to them,
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  others.
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  That's what
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  differentiates
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  those who have,
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  have,
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  and have not.
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  The next verse
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  makes clear.
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  But let's dwell on
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  the to know.
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  Knowledge
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  is also a tricky one
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  that if you could
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  just read through it
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  to know,
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  but let's,
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  there,
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  if you think about it,
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  there are
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  multiple ways of
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  thinking about
• 15:46
  knowledge.
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  There,
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  and here,
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  I just want to
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  highlight two I
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  think is important
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  to this text.
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  It's,
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  one,
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  it's a cognitive
• 15:53
  knowledge,
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  meaning you know
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  of something,
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  you know it exists.
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  Doesn't really have
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  anything bearing on
• 16:01
  your life.
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  But then,
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  I want to highlight
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  volitional
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  knowledge here.
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  And in the context,
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  and especially if
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  scripture generally
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  and more specifically
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  here,
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  knowledge is just
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  not a flat
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  I know something,
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  like,
• 16:18
  think cognitive.
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  But there's also
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  volitional.
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  And what I mean by that
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  is that there is a
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  desire there
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  to know,
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  to know something,
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  to want to know
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  someone.
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  one,
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  it's not merely
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  knowing of God,
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  cognitive,
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  but a desire
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  to commit
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  to God,
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  volitional.
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  And this,
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  we have to be careful
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  to think about
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  every word
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  of the text here.
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  and I think
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  there's a lot
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  here when you
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  think about
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  just knowing
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  about God,
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  but personally
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  knowing and
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  desiring him.
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  This reminds me
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  of a sermon
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  I read in college
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  by Jonathan Edwards.
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  And he was not
• 17:12
  a Puritan,
• 17:13
  but he was
• 17:14
  influenced by Puritans.
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  So,
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  naturally,
• 17:17
  this sermon
• 17:18
  that I read
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  in college
• 17:20
  was called,
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  True Grace
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  Distinguished
• 17:23
  from the Experience
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  of Devils.
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  We need
• 17:27
  more of those titles.
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  I don't have a title,
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  I'm sorry.
• 17:31
  I should have thought
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  about something like that.
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  But his text,
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  I remember
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  where I was,
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  what time of day
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  it was,
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  when I read this sermon.
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  It affected me
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  so greatly.
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  And it's on this
• 17:44
  idea of this
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  knowledge.
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  And his text
• 17:49
  was James
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  chapter 2,
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  verse 19.
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  I'll read it
• 17:52
  to you real quick.
• 17:54
  His text was
• 17:54
  the text that says
• 17:55
  in James,
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  you believe
• 17:58
  that God is one,
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  you do well.
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  Even the demons
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  believe
• 18:03
  in Shudder.
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  So,
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  Jonathan Edwards,
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  he's living
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  right before
• 18:10
  the revolution,
• 18:12
  think First
• 18:13
  Great Awakening
• 18:13
  in New England,
• 18:16
  and he asks
• 18:17
  his congregation
• 18:18
  a question.
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  what is the difference
• 18:21
  between man
• 18:22
  and demons?
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  What is the difference
• 18:25
  between you
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  and a demon?
• 18:30
  And I thought
• 18:30
  to myself,
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  that's a good question.
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  Because if we're
• 18:33
  talking about
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  one type of knowledge,
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  they might know
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  better than I.
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  knowing about God.
• 18:43
  And he teases
• 18:44
  this out a little bit,
• 18:45
  and he finally
• 18:45
  gets to the
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  end,
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  and he says,
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  what demons
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  have
• 18:50
  is a knowledge
• 18:52
  of God
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  that is
• 18:54
  cognitive.
• 18:55
  cognitive.
• 18:55
  They know
• 18:56
  things about
• 18:57
  God.
• 18:59
  But,
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  what demons
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  do not have,
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  he says,
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  this is what he says,
• 19:06
  he says,
• 19:06
  they do not have
• 19:07
  a,
• 19:08
  when looking
• 19:08
  upon Christ,
• 19:09
  they do not
• 19:10
  have a sense
• 19:12
  of divine
• 19:13
  beauty
• 19:14
  when they look
• 19:15
  upon Christ.
• 19:17
  There is no,
• 19:18
  they do not see
• 19:19
  beauty
• 19:20
  when they look
• 19:21
  at Christ.
• 19:22
  they feel
• 19:26
  dread,
• 19:28
  guilt,
• 19:29
  hopeless fear.
• 19:32
  It's a point,
• 19:33
  there are no
• 19:34
  atheistic demons.
• 19:37
  There's no
• 19:38
  agnostic.
• 19:39
  It is impossible
• 19:40
  because they know
• 19:41
  who God is.
• 19:43
  But the difference
• 19:44
  is,
• 19:45
  this volitional
• 19:46
  knowledge of God,
• 19:48
  this looking
• 19:49
  at Christ
• 19:50
  and seeing beauty,
• 19:51
  and knowing
• 19:54
  Christ
• 19:56
  and desiring
• 19:58
  to submit
• 19:59
  and to commit
• 20:00
  fully to him
• 20:01
  because we see
• 20:03
  him as good.
• 20:06
  And he goes on,
• 20:06
  he says,
• 20:07
  this is,
• 20:08
  this sense
• 20:10
  of divine
• 20:11
  beauty
• 20:11
  is the first
• 20:12
  thing
• 20:12
  in the actual
• 20:14
  change
• 20:15
  made in the
• 20:15
  soul
• 20:16
  in true
• 20:17
  conversion
• 20:18
  and is
• 20:19
  the foundation
• 20:20
  of everything
• 20:22
  else belonging
• 20:23
  to that
• 20:24
  change.
• 20:25
  He's saying,
• 20:26
  he's talking
• 20:26
  about what
• 20:26
  is true
• 20:27
  conversion?
• 20:29
  The foundation
• 20:30
  of this
• 20:30
  is this
• 20:31
  sense
• 20:31
  of divine
• 20:32
  beauty
• 20:33
  when looking
• 20:34
  to Christ.
• 20:36
  So,
• 20:37
  if we ask
• 20:38
  ourselves
• 20:38
  the same
• 20:39
  question,
• 20:40
  what do you
• 20:40
  see
• 20:41
  when looking
• 20:42
  at Christ?
• 20:43
  do you
• 20:45
  have merely
• 20:46
  cognitive
• 20:46
  knowledge?
• 20:47
  Think
• 20:48
  cultural
• 20:48
  Christianity.
• 20:49
  That's what
• 20:50
  I'm really
• 20:50
  thinking about.
• 20:51
  That is not
• 20:52
  saving faith.
• 20:54
  That is something
• 20:54
  that the demons
• 20:55
  even have.
• 20:58
  But do you
• 20:59
  desire
• 21:01
  to see
• 21:03
  him?
• 21:04
  You desire,
• 21:05
  when you look
• 21:06
  at Christ,
• 21:07
  do you see
• 21:08
  divine
• 21:09
  beauty
• 21:10
  in the cross?
• 21:15
  All good
• 21:16
  questions,
• 21:16
  I think,
• 21:17
  from this.
• 21:18
  And to
• 21:19
  know the
• 21:20
  secrets
• 21:21
  of the
• 21:21
  kingdom
• 21:21
  of heaven
• 21:22
  is at
• 21:22
  the center
• 21:23
  of this,
• 21:23
  of those
• 21:24
  who have
• 21:24
  it and
• 21:25
  those who
• 21:25
  do not
• 21:26
  have that.
• 21:27
  And what
• 21:27
  is it?
• 21:28
  It's knowledge
• 21:29
  of the
• 21:29
  mysteries of
• 21:30
  the heavenly
• 21:30
  kingdom.
• 21:32
  Remember,
• 21:33
  once concealed,
• 21:35
  now revealed
• 21:36
  in Christ.
• 21:39
  Next verse.
• 21:40
  is verse
• 21:42
  12.
• 21:44
  It goes
• 21:45
  further than
• 21:46
  this here,
• 21:47
  continues on
• 21:48
  in the same.
• 21:50
  So,
• 21:50
  verse 11 and
• 21:51
  12 are
• 21:52
  connected.
• 21:53
  And it
• 21:53
  says,
• 21:54
  for to the
• 21:54
  one who
• 21:55
  has,
• 21:56
  more will
• 21:57
  be given,
• 21:58
  and he
• 21:58
  will have
• 21:58
  an abundance.
• 22:00
  But from
• 22:01
  the one
• 22:01
  who has
• 22:02
  not,
• 22:03
  even what
• 22:04
  he has
• 22:05
  will be
• 22:06
  taken away.
• 22:08
  This is
• 22:08
  more of a
• 22:09
  proverbial,
• 22:09
  like saying
• 22:10
  here.
• 22:11
  And this
• 22:11
  is the
• 22:12
  one that's
• 22:13
  quoted in
• 22:13
  Matthew 25,
• 22:14
  29,
• 22:15
  the parable
• 22:16
  of the
• 22:16
  talents.
• 22:16
  If you
• 22:17
  want to
• 22:17
  write that
• 22:17
  down and
• 22:17
  look at
• 22:18
  that later,
• 22:19
  Matthew 25,
• 22:20
  29.
• 22:22
  And I
• 22:22
  think he's
• 22:23
  using this
• 22:24
  the same
• 22:25
  way he's
• 22:25
  using it
• 22:26
  later.
• 22:26
  If you
• 22:27
  remember,
• 22:28
  the parable
• 22:29
  of the
• 22:29
  talents is
• 22:29
  all about
• 22:30
  the end
• 22:31
  times,
• 22:33
  eschatology.
• 22:33
  It's an
• 22:34
  eschatological
• 22:35
  use of
• 22:38
  this saying
• 22:39
  in that
• 22:40
  context.
• 22:41
  And I
• 22:41
  think he's
• 22:41
  doing the
• 22:42
  same thing,
• 22:42
  actually.
• 22:43
  It's not
• 22:43
  anything
• 22:45
  different.
• 22:47
  And notice
• 22:48
  there's a
• 22:49
  contrast here.
• 22:50
  The one
• 22:50
  who has
• 22:51
  and the
• 22:52
  one who
• 22:52
  has not.
• 22:54
  So,
• 22:55
  has or
• 22:55
  lacks
• 22:56
  what,
• 22:57
  we ask.
• 22:58
  What is
• 22:59
  it that
• 23:01
  some have
• 23:02
  or have
• 23:03
  not?
• 23:03
  So,
• 23:04
  if we
• 23:04
  look above,
• 23:04
  we just,
• 23:05
  in verse
• 23:05
  11,
• 23:06
  we saw
• 23:07
  that it
• 23:07
  was
• 23:07
  knowledge.
• 23:08
  Verse 13,
• 23:09
  it is
• 23:10
  understanding.
• 23:12
  But,
• 23:13
  not quite
• 23:14
  there yet.
• 23:15
  Let's
• 23:15
  take a look
• 23:15
  closer at
• 23:16
  this verse.
• 23:17
  For after,
• 23:18
  he says,
• 23:18
  for to the
• 23:19
  one who
• 23:19
  has,
• 23:20
  more will
• 23:21
  be given.
• 23:23
  And he
• 23:23
  says,
• 23:23
  even further
• 23:24
  than that,
• 23:24
  and he
• 23:25
  will have
• 23:25
  an abundance.
• 23:28
  And then,
• 23:29
  but from
• 23:29
  the one
• 23:30
  who has
• 23:30
  not,
• 23:31
  even what
• 23:32
  he has
• 23:32
  will be
• 23:32
  taken
• 23:33
  away.
• 23:33
  You see,
• 23:34
  there's a
• 23:35
  parallel for
• 23:36
  the one
• 23:36
  who has,
• 23:37
  but from
• 23:38
  the one
• 23:38
  who has
• 23:38
  not.
• 23:39
  And there's
• 23:40
  comments on
• 23:40
  both.
• 23:41
  So,
• 23:41
  we could
• 23:42
  summarize this
• 23:43
  by saying,
• 23:45
  knowledge
• 23:46
  will beget,
• 23:48
  or begotten,
• 23:50
  if we're going
• 23:50
  to use that
• 23:51
  word.
• 23:53
  Knowledge
• 23:53
  will beget
• 23:54
  more knowledge,
• 23:55
  understanding,
• 23:56
  and end
• 23:57
  in blessing.
• 23:59
  And that's
• 23:59
  why he
• 23:59
  goes on.
• 24:00
  More will
• 24:01
  be given,
• 24:01
  and he
• 24:02
  will have
• 24:02
  an abundance.
• 24:04
  Knowledge
• 24:05
  will beget
• 24:05
  more knowledge.
• 24:08
  Conversely,
• 24:10
  ignorance
• 24:10
  will beget
• 24:12
  more
• 24:13
  ignorance.
• 24:15
  Folly
• 24:15
  will beget
• 24:16
  more
• 24:17
  folly,
• 24:18
  and it
• 24:19
  will end
• 24:19
  in cursings.
• 24:21
  And we
• 24:21
  can see
• 24:21
  this
• 24:22
  looking back
• 24:23
  to Deuteronomy
• 24:24
  chapter 29.
• 24:26
  If you read
• 24:27
  that and you
• 24:27
  remember,
• 24:27
  at the end
• 24:28
  of the Torah,
• 24:29
  there's
• 24:29
  if you
• 24:30
  do this,
• 24:31
  this will
• 24:31
  happen.
• 24:32
  If you
• 24:32
  don't do
• 24:33
  this,
• 24:33
  this will
• 24:34
  happen.
• 24:35
  And he
• 24:35
  predicts
• 24:36
  everything else.
• 24:38
  Moses
• 24:38
  writes at
• 24:39
  the very
• 24:39
  end of
• 24:39
  the Torah,
• 24:41
  and word
• 24:41
  for word,
• 24:42
  it is
• 24:42
  fulfilled
• 24:42
  through
• 24:44
  the coming
• 24:45
  of Christ.
• 24:48
  So,
• 24:49
  the question
• 24:49
  we have to
• 24:50
  ask here,
• 24:51
  you're probably
• 24:51
  wondering
• 24:51
  if I'm
• 24:53
  going to
• 24:54
  tackle
• 24:55
  this.
• 24:55
  Why are
• 24:56
  there some
• 24:57
  who have
• 24:57
  and others
• 24:59
  that do
• 25:00
  not have?
• 25:02
  Why is
• 25:02
  that the
• 25:03
  case?
• 25:03
  Why have
• 25:04
  and have
• 25:06
  not?
• 25:07
  It seems
• 25:08
  not fair.
• 25:11
  And here's
• 25:11
  a theological
• 25:12
  tension
• 25:13
  here,
• 25:14
  and let's
• 25:15
  call it
• 25:15
  divine
• 25:16
  sovereignty
• 25:17
  and human
• 25:19
  responsibility.
• 25:21
  Divine
• 25:22
  sovereignty
• 25:22
  and human
• 25:23
  responsibility.
• 25:25
  I think
• 25:25
  this text
• 25:25
  actually
• 25:26
  addresses
• 25:26
  that very
• 25:27
  tension,
• 25:28
  if we're
• 25:28
  going to
• 25:28
  use that
• 25:29
  word.
• 25:30
  So,
• 25:30
  if you
• 25:30
  look up
• 25:31
  verses
• 25:32
  11 and
• 25:32
  12,
• 25:34
  address
• 25:35
  divine
• 25:36
  sovereignty.
• 25:38
  Verses
• 25:39
  13 and
• 25:40
  14,
• 25:41
  notice that
• 25:43
  they are
• 25:43
  together,
• 25:45
  and notice
• 25:46
  that they
• 25:47
  are both
• 25:48
  acknowledged
• 25:49
  and
• 25:51
  affirmed.
• 25:54
  They are
• 25:54
  both
• 25:54
  acknowledged
• 25:55
  and
• 25:56
  affirmed.
• 25:58
  And for
• 25:58
  Jesus,
• 25:59
  we can say
• 25:59
  this,
• 26:00
  for Jesus,
• 26:01
  it is
• 26:01
  without
• 26:02
  contradiction
• 26:02
  that divine
• 26:04
  sovereignty
• 26:04
  and human
• 26:05
  responsibility
• 26:06
  can coexist
• 26:07
  together
• 26:08
  in this,
• 26:09
  if we're
• 26:10
  going to
• 26:10
  say it,
• 26:10
  mysterious
• 26:11
  way.
• 26:13
  And so,
• 26:13
  more on
• 26:14
  this below.
• 26:15
  So,
• 26:16
  verse 13
• 26:17
  says,
• 26:19
  this is
• 26:19
  why,
• 26:20
  Jesus
• 26:21
  speaking
• 26:22
  here,
• 26:23
  as you
• 26:23
  remember,
• 26:23
  this is
• 26:24
  why I
• 26:24
  speak to
• 26:25
  them in
• 26:25
  parables,
• 26:27
  because
• 26:28
  seeing
• 26:29
  they do
• 26:30
  not see
• 26:30
  and hearing
• 26:32
  they do
• 26:33
  not hear,
• 26:34
  nor do
• 26:35
  they
• 26:35
  understand.
• 26:37
  Notice
• 26:37
  we have
• 26:38
  seen
• 26:39
  Deuteronomy,
• 26:41
  Isaiah,
• 26:42
  seeing,
• 26:43
  hearing,
• 26:44
  understanding.
• 26:45
  but this
• 26:48
  begins the
• 26:49
  section on
• 26:50
  human
• 26:50
  responsibility,
• 26:51
  as you
• 26:52
  remember,
• 26:54
  and it's
• 26:55
  on this
• 26:55
  little word,
• 26:56
  because.
• 26:58
  This is why
• 26:59
  I speak to
• 26:59
  them in
• 26:59
  parables,
• 27:01
  because.
• 27:02
  This is a
• 27:02
  little word
• 27:03
  that we can
• 27:03
  just read
• 27:04
  and glance
• 27:05
  through,
• 27:05
  but let's
• 27:06
  camp out
• 27:06
  here.
• 27:07
  Let's
• 27:07
  think about
• 27:08
  this.
• 27:09
  The word
• 27:09
  because
• 27:09
  points to
• 27:11
  human
• 27:12
  responsibility.
• 27:13
  We've seen
• 27:14
  divine sovereignty
• 27:15
  now we see
• 27:15
  human
• 27:16
  responsibility.
• 27:18
  And it's
• 27:18
  because.
• 27:21
  But because
• 27:22
  seeing they
• 27:23
  do not see
• 27:23
  and hearing
• 27:24
  they do
• 27:25
  not hear,
• 27:26
  nor do
• 27:26
  they understand.
• 27:27
  Think about
• 27:28
  what's not
• 27:29
  there.
• 27:30
  It isn't
• 27:30
  for,
• 27:31
  it's not
• 27:32
  since,
• 27:33
  it's not
• 27:34
  the word
• 27:34
  therefore,
• 27:37
  nor is it
• 27:37
  the word
• 27:38
  so that,
• 27:40
  but is
• 27:40
  specifically
• 27:41
  Matthew
• 27:42
  through the
• 27:43
  Holy Spirit
• 27:43
  specifically
• 27:44
  chose the
• 27:46
  word
• 27:47
  because.
• 27:48
  And this
• 27:49
  word because
• 27:50
  places fault
• 27:51
  on man's
• 27:53
  response.
• 27:55
  Not on
• 27:56
  God,
• 27:57
  but on
• 27:57
  man's
• 27:58
  response.
• 28:00
  One
• 28:01
  commentator
• 28:02
  I found
• 28:03
  this week
• 28:03
  says,
• 28:04
  unbelief
• 28:05
  is rooted
• 28:07
  not in
• 28:07
  Jesus'
• 28:08
  words,
• 28:08
  but in
• 28:09
  hardened
• 28:10
  hearts.
• 28:11
  hearts.
• 28:12
  And here's
• 28:13
  a challenge
• 28:13
  that stuck
• 28:14
  with me
• 28:15
  when I
• 28:15
  read it.
• 28:16
  If few
• 28:16
  are chosen,
• 28:17
  it is not
• 28:18
  because many
• 28:19
  have not
• 28:19
  been called.
• 28:22
  And this
• 28:22
  points us
• 28:24
  to the
• 28:26
  missionary
• 28:26
  call that
• 28:27
  Jesus is
• 28:28
  pointing to.
• 28:28
  So,
• 28:29
  verses 14
• 28:30
  and 15,
• 28:32
  they read,
• 28:32
  indeed,
• 28:33
  in their
• 28:34
  case,
• 28:35
  the prophecy
• 28:35
  of Isaiah
• 28:36
  is fulfilled,
• 28:38
  or we could
• 28:38
  say completely
• 28:39
  fulfilled,
• 28:40
  that says,
• 28:42
  and this is
• 28:42
  Isaiah 6,
• 28:43
  9,
• 28:43
  and 10,
• 28:44
  it's word
• 28:45
  for word
• 28:45
  from the
• 28:45
  Greek
• 28:46
  translation,
• 28:47
  if you're
• 28:47
  wondering why
• 28:48
  there's
• 28:48
  differences,
• 28:48
  it says,
• 28:51
  you will
• 28:51
  indeed hear,
• 28:53
  but never
• 28:54
  understand,
• 28:55
  and you
• 28:56
  will indeed
• 28:56
  see,
• 28:57
  but never
• 28:58
  perceive.
• 28:59
  For this
• 29:00
  people's
• 29:01
  heart has
• 29:01
  grown dull,
• 29:02
  and with
• 29:03
  their ears
• 29:04
  they can
• 29:04
  barely hear,
• 29:05
  and their
• 29:06
  eyes they
• 29:07
  have closed,
• 29:08
  lest they
• 29:08
  should see
• 29:09
  with their
• 29:09
  eyes,
• 29:10
  and hear
• 29:10
  with their
• 29:11
  ears,
• 29:11
  and understand
• 29:12
  with their
• 29:13
  heart,
• 29:13
  and turn,
• 29:15
  and I
• 29:15
  would heal
• 29:17
  them.
• 29:18
  Notice,
• 29:19
  this is,
• 29:20
  we could break
• 29:20
  this quote,
• 29:22
  this direct
• 29:23
  quote from
• 29:23
  Isaiah into
• 29:23
  three parts.
• 29:25
  There's a
• 29:25
  promise,
• 29:27
  there's the
• 29:28
  organs we've
• 29:29
  seen in
• 29:30
  Deuteronomy,
• 29:31
  and then
• 29:31
  there's another
• 29:32
  promise.
• 29:34
  The last
• 29:35
  corresponds with
• 29:36
  the first.
• 29:38
  So,
• 29:39
  first,
• 29:40
  the promise.
• 29:41
  Notice,
• 29:42
  you will
• 29:42
  indeed hear,
• 29:44
  but never
• 29:44
  understand.
• 29:46
  You will
• 29:46
  indeed see,
• 29:48
  but never
• 29:49
  perceive.
• 29:49
  This is a
• 29:50
  promise of
• 29:51
  curse,
• 29:52
  a promise
• 29:53
  of curse.
• 29:55
  He repeats
• 29:56
  it twice.
• 29:58
  Here,
• 29:59
  you will,
• 30:00
  but never.
• 30:00
  You will,
• 30:01
  but never.
• 30:04
  Second part
• 30:05
  of this,
• 30:05
  three parts
• 30:06
  in this
• 30:07
  quote,
• 30:08
  the seeing,
• 30:09
  the hearing,
• 30:10
  the understanding,
• 30:11
  going back to
• 30:12
  Deuteronomy,
• 30:13
  what Moses
• 30:14
  says to
• 30:15
  Israel,
• 30:16
  ends with
• 30:17
  another promise,
• 30:18
  but a
• 30:18
  different promise,
• 30:20
  if you
• 30:20
  caught it.
• 30:23
  Turn,
• 30:24
  and I
• 30:25
  would heal
• 30:26
  them.
• 30:26
  this is a
• 30:27
  promise of
• 30:28
  hope,
• 30:29
  a promise
• 30:31
  of hope.
• 30:35
  I
• 30:36
  would
• 30:37
  heal them.
• 30:38
  Turn,
• 30:39
  and I
• 30:40
  would heal
• 30:40
  them.
• 30:41
  The tense
• 30:41
  is future,
• 30:44
  and that
• 30:44
  points to a
• 30:45
  promise,
• 30:46
  and that
• 30:46
  points to
• 30:48
  hope.
• 30:50
  Let's
• 30:51
  land this
• 30:52
  plane.
• 30:52
  last part,
• 30:55
  verses 16
• 30:57
  and 17
• 30:58
  here.
• 31:02
  Turn,
• 31:02
  after
• 31:02
  calling
• 31:03
  his
• 31:04
  heroes to
• 31:05
  turn,
• 31:06
  that he
• 31:06
  would heal
• 31:07
  them.
• 31:08
  Blessed,
• 31:10
  we could say
• 31:10
  happy,
• 31:11
  or flourishing
• 31:12
  even,
• 31:12
  going back
• 31:13
  to the
• 31:15
  beginning of
• 31:16
  the Sermon on
• 31:17
  the Mount,
• 31:17
  or the
• 31:17
  Beatitudes,
• 31:18
  but blessed
• 31:19
  are your
• 31:20
  eyes,
• 31:21
  for they
• 31:22
  see,
• 31:23
  and your
• 31:24
  ears,
• 31:25
  for they
• 31:26
  hear.
• 31:26
  Notice how
• 31:27
  hope-filled
• 31:28
  this is.
• 31:29
  For truly,
• 31:30
  I say to
• 31:30
  you,
• 31:31
  many prophets
• 31:31
  and righteous
• 31:32
  people longed
• 31:35
  to see what
• 31:36
  you see,
• 31:37
  and did not
• 31:38
  see it,
• 31:39
  and to hear
• 31:40
  what you
• 31:40
  hear,
• 31:41
  and did not
• 31:42
  hear it.
• 31:43
  notice
• 31:45
  again,
• 31:46
  there is
• 31:47
  the seeing
• 31:47
  and there's
• 31:48
  the hearing.
• 31:49
  There's no
• 31:50
  heart,
• 31:50
  but it
• 31:51
  goes back
• 31:51
  and connects
• 31:52
  this to
• 31:53
  verse 9
• 31:54
  of chapter
• 31:54
  13.
• 31:56
  He who
• 31:56
  has ears,
• 31:58
  let him
• 31:59
  hear.
• 32:00
  Going back,
• 32:02
  connecting
• 32:03
  that.
• 32:04
  So,
• 32:05
  if we're
• 32:05
  going to
• 32:05
  ask a
• 32:05
  question,
• 32:06
  what is
• 32:06
  it?
• 32:08
  You did
• 32:09
  not,
• 32:09
  to see what
• 32:10
  you see,
• 32:11
  and did
• 32:12
  not see
• 32:12
  it,
• 32:13
  and to
• 32:14
  hear what
• 32:14
  you hear,
• 32:15
  and did
• 32:15
  not hear
• 32:16
  it.
• 32:16
  What is
• 32:17
  the it?
• 32:19
  This is
• 32:19
  the answer
• 32:20
  that Jesus
• 32:21
  provides to
• 32:22
  his disciples
• 32:23
  about why
• 32:24
  parables.
• 32:26
  They point,
• 32:27
  the parables
• 32:27
  point,
• 32:29
  to the
• 32:29
  eschatological
• 32:30
  revelation
• 32:31
  of God
• 32:32
  through Christ
• 32:33
  himself.
• 32:34
  Remember that
• 32:35
  word mystery
• 32:36
  or secret.
• 32:37
  It was
• 32:38
  concealed.
• 32:38
  but has
• 32:41
  been now
• 32:41
  revealed.
• 32:43
  And I'm
• 32:43
  ripping off
• 32:43
  an Augustine
• 32:44
  quote that
• 32:45
  he said,
• 32:45
  the Old
• 32:45
  Testament was
• 32:46
  Christ
• 32:46
  concealed,
• 32:47
  the New
• 32:48
  Testament
• 32:48
  is Christ
• 32:50
  revealed.
• 32:53
  And that's
• 32:54
  what the
• 32:55
  focus here
• 32:56
  that Jesus
• 32:57
  is pointing
• 32:57
  to is
• 32:57
  God's
• 32:59
  gracious
• 32:59
  gift
• 33:00
  of this
• 33:02
  knowledge.
• 33:04
  It's not
• 33:04
  only a
• 33:05
  gift,
• 33:06
  but it
• 33:06
  is a
• 33:07
  call to
• 33:08
  action.
• 33:08
  So,
• 33:11
  if we
• 33:12
  say,
• 33:12
  why
• 33:13
  secret?
• 33:13
  Why
• 33:14
  speak in
• 33:14
  parables?
• 33:15
  The
• 33:15
  mission of
• 33:17
  the
• 33:17
  disciples,
• 33:18
  those who
• 33:18
  have,
• 33:19
  and indeed,
• 33:19
  if you can
• 33:20
  say that you
• 33:20
  are in
• 33:21
  Christ,
• 33:21
  you are
• 33:22
  in this
• 33:22
  category,
• 33:23
  the mission
• 33:24
  of those
• 33:24
  who have
• 33:25
  is to
• 33:25
  share
• 33:26
  through
• 33:26
  proclamation.
• 33:28
  We are
• 33:28
  to
• 33:28
  proclaim
• 33:29
  this
• 33:32
  knowledge,
• 33:33
  true
• 33:34
  knowledge,
• 33:34
  cognitive
• 33:35
  and
• 33:36
  volitional
• 33:36
  knowledge
• 33:37
  of Christ.
• 33:38
  and this
• 33:40
  is connected
• 33:41
  if we
• 33:41
  turn
• 33:42
  later in
• 33:43
  Matthew
• 33:43
  17,
• 33:44
  verse 9,
• 33:45
  I'll read
• 33:45
  it to
• 33:45
  you.
• 33:46
  This is,
• 33:47
  they're
• 33:47
  coming down
• 33:48
  from the
• 33:48
  mountain
• 33:48
  from the
• 33:49
  transfiguration.
• 33:52
  This is
• 33:52
  what
• 33:52
  Jesus said,
• 33:54
  and as
• 33:55
  they were
• 33:55
  coming down
• 33:56
  the
• 33:56
  mountain,
• 33:56
  Jesus
• 33:57
  commanded
• 33:57
  them,
• 33:59
  tell no
• 34:00
  one the
• 34:01
  vision of
• 34:01
  the
• 34:01
  transfiguration,
• 34:03
  revealing
• 34:03
  himself,
• 34:04
  until the
• 34:06
  Son of
• 34:07
  Man is
• 34:08
  raised from
• 34:08
  the dead.
• 34:11
  Tell no
• 34:12
  one the
• 34:13
  negative.
• 34:14
  But,
• 34:15
  remember,
• 34:17
  how does
• 34:18
  Matthew
• 34:19
  end?
• 34:20
  before I
• 34:23
  read that,
• 34:24
  Jesus uses
• 34:25
  Isaiah's
• 34:26
  call to
• 34:28
  call the
• 34:29
  nations.
• 34:30
  Don't miss
• 34:30
  that.
• 34:31
  Jesus uses
• 34:31
  Isaiah's
• 34:32
  call to
• 34:33
  Israel to
• 34:35
  call the
• 34:36
  nations.
• 34:38
  Now,
• 34:39
  no longer
• 34:40
  only Israel,
• 34:41
  but now to
• 34:41
  the ends
• 34:42
  of the
• 34:43
  earth.
• 34:44
  Think
• 34:44
  Acts chapter
• 34:45
  1.
• 34:45
  And,
• 34:47
  thinking about
• 34:48
  tell no
• 34:49
  one the
• 34:49
  vision,
• 34:50
  until the
• 34:50
  Son of
• 34:51
  Man is
• 34:52
  raised from
• 34:52
  the dead.
• 34:53
  Until the
• 34:54
  Son of
• 34:55
  Man is
• 34:55
  raised from
• 34:56
  the dead.
• 34:57
  I'll end
• 34:57
  how Matthew
• 34:59
  ends his
• 34:59
  gospel.
• 35:01
  The Great
• 35:02
  Commission.
• 35:04
  Now,
• 35:05
  the eleven
• 35:06
  disciples went
• 35:06
  to Galilee,
• 35:07
  to the
• 35:08
  mountain to
• 35:08
  which Jesus
• 35:09
  had directed
• 35:10
  them.
• 35:11
  And,
• 35:11
  when they
• 35:11
  saw him,
• 35:12
  they worshipped
• 35:13
  him.
• 35:14
  But,
• 35:15
  some doubted.
• 35:16
  And,
• 35:17
  Jesus came
• 35:17
  and said
• 35:18
  to them,
• 35:19
  All authority
• 35:20
  in heaven,
• 35:23
  heavenly kingdom,
• 35:24
  and on earth
• 35:25
  has been given
• 35:26
  to me.
• 35:28
  Go,
• 35:29
  therefore,
• 35:30
  and make
• 35:30
  disciples of
• 35:31
  all nations,
• 35:32
  baptizing them
• 35:33
  in the name
• 35:34
  of the Father
• 35:35
  and of the Son
• 35:36
  and of the Holy
• 35:37
  Spirit,
• 35:39
  teaching them
• 35:39
  to observe
• 35:40
  all that I
• 35:41
  have commanded
• 35:42
  you.
• 35:43
  and behold,
• 35:45
  I am with
• 35:46
  you always
• 35:47
  to the end
• 35:49
  of the age.
• 35:51
  Let us go
• 35:52
  with joy
• 35:54
  and thankfulness
• 35:55
  and do
• 35:57
  likewise
• 35:57
  for the glory
• 35:59
  of God
• 35:59
  and for the glory
• 36:01
  of God
• 36:01
  alone.
• 36:03
  Pray with me.
• 36:03
  as