Expositor's Bible Commentary Commentary Matthew 13:35

"that it might be fulfilled which was spoken through the prophet, saying, I will open my mouth in parables; I will utter things hidden from the foundation of the world." — Matthew 13:35 (ASV)

Again Matthew introduces a fulfillment passage, quoting from Ps 78:2. In what sense can Jesus’ ministry in parables be said to be a fulfillment of Asaph’s psalm? Note especially that Ps 78 repeats Israel’s well-known history, none of which is “mysterious” or “hidden.” But Matthew presents Jesus as uttering hidden “secrets” (see comment on v.11). The point of Ps 78 is that though the history of the Jews is well known, the psalmist selects certain historical events and brings them together in such a way as to bring out things that have been riddles and enigmas “from of old.” The pattern of history is not self-evident; but the psalmist shows what it is really all about. He enlarges on God’s might at the time of the Exodus and at other major turning points, a might exercised on behalf of his people. With these events the psalmist juxtaposes the people’s persistent rebellion, the result being a vivid portrayal of God’s justice and mercy and the people’s obtuseness, need, and privilege.

The psalmist teaches all this by opening his mouth “in parables” (i.e., by comparing various things) and in so doing utters “things hidden from of old.” Jesus has adopted a similar pattern. He applies the second line of the quotation to himself as revealing things formerly hidden. This does not necessarily mean that he is teaching entirely new things any more than the psalmist was teaching new things. In both cases the patterns of redemptive history may be so stressed that when rightly interpreted they point toward new revelation—i.e., they are fulfilled (5:17–20). Jesus teaches these hitherto hidden things “in parables” (i.e., by comparing various things). The parables of this chapter are not exactly like the comparisons and wise sayings offered in Ps 78, yet the term “parable” can embrace both kinds of utterance.

But what are these “hidden things” (GK 3221) that Jesus is now revealing?

They are the righteous acts of God in redemption taking place in his teaching, miracles, death, and resurrection. Matthew insists that the OT Scriptures prophesied these things. They are not novel. If in one sense they have not been known before, it is because they have not all been brought together in the same pattern before. Jesus’ kingdom parables to the crowds bring together various pieces of previous revelation into new perspectives. Thus the Messiah is Son of David but also a Suffering Servant. Jesus is the royal King and Son of David foreseen in Scripture (21:4–11) but also the stricken Shepherd equally foreseen in Scripture (26:31). Who clearly foresaw that both streams would merge in one person?

Regarding the idea of fulfillment, Matthew understands that what the prophets say does not necessarily predict the future in simple predictive propositions; it may reveal hidden things. The entire OT Scripture, both Law and Prophets, comprehends certain patterns, types, predictions, and declarations, which cumulatively look forward to him who “fulfills” them (cf. comment on 11:13). As such, Psalms 78 becomes part of the “Law and Prophets” that prophesy. If part of this sacred record interprets and brings new truth out of an earlier part, it establishes a pattern that looks to one who will interpret and bring new truth out of the whole. Jesus, Matthew claims, fulfills that role and is exercising it in his own parabolic teaching.