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but upon it becoming manifest in Matthew 11, that Israel were not going to
repent, a change is indicated.
`That it might be fulfilled which was spoken by Esaias the prophet,
saying ... He shall shew judgment to the Gentiles ... And in His name
shall the Gentiles trust' (Matt. 12:17 -21).
The next chapter, Matthew 13, supplies the third keyword namely
`mystery'. Summing up these momentous chapters we have:
(1)
No repentance of Israel, in spite of evidence of miracles.
(2)
The inclusion of the Gentiles for the first time, consequent upon
Israel's failure.
(3)
The kingdom of heaven passes into its `mystery' stage, and the
parable form of speech is introduced.
The introduction of the Parable, contrary to popular interpretation,
was Not in order that the common people should be enabled to understand the
message of the Gospel, but to veil the new aspect of truth from the eyes of
those who were non -repentant. As this point of view is so contrary to that
which is considered `orthodox' let us consider what the Lord actually said in
answer to His disciples' question, `Why speakest Thou unto them in parables?'
(Matt. 13:10). The very fact that the disciples were moved to ask such a
question suggests that the parable form of speech was new to the Saviour's
method hitherto. His answer is unambiguous and conclusive:
`He answered and said unto them, Because it is given unto you to know
The Mysteries of the kingdom of heaven, but to them it is not given'
(Matt. 13:11).
The second part of the Lord's answer indicates that a great
dispensational change was imminent:
`Therefore speak I to them in parables: because they seeing see not;
and hearing they hear not, neither do they understand. And in them is
fulfilled the prophecy of Esaias ... But blessed are your eyes, for
they see: and your ears, for they hear' (Matt. 13:13 -16).
The people of Israel had reached the point when the blindness
prophesied by Isaiah had begun to take effect. It is a matter of importance
to note the peculiar word used by the Lord here, that is translated
`fulfilled'. Up to Matthew 13:14 the accepted formula `that it might be
fulfilled' or `then was fulfilled' translates the verb pleroo, and this on
seven occasions (Matt. 1:22; 2:15,17,23; 4:14; 8:17 and 12:17). Once only in
the whole record of the Saviour's utterances, is there a departure from this
rule, and that
is made at Matthew 13:14, where the intensive form anapleroo is employed.
There is an element of completion about this word, as 1 Thessalonians 2:16
will show.
Even though the long -suffering of God waited throughout the whole
period covered by the Acts of the Apostles, and there was granted a stay of
execution consequent upon the Saviour's prayer and the witness of Pentecost,
it is not without significance, that when the apostle in his turn quotes