What does Jesus mean by “scribe”?

Explanation:

Jesus says to his disciples that every scribe who has been trained in the kingdom is like a householder. We know that scribe was a specific religious role in the Jewish community, so does this mean that Jesus is talking about converted scribes? We can deduce from the context that he is not referring to converted scribes because he uses the term scribe in a parabolic manner.⁴ In other words, he is telling a parable and to make his point, he compares those who are thoroughly trained as disciples to scribes of the heaven.⁵ In Jesus’ day scribes were experts, and his point is that those who are have learned what it means to be a disciple in the kingdom of heaven are experts in the kingdom of heaven.⁶ We can see that Jesus is speaking parabolically because Matthew 13:52 comes at the end of a scene where he tells several parables in a row. In keeping with the theme of parables, he tells one last parable to explain the role of those who are thoroughly trained in the kingdom of heaven. Matthew then says in Matthew 13:52 And when Jesus had finished these parables… thus confirming that Matthew 13:52 is a parable and should be interpreted as such.

Counterargument:

While it might be that Matthew 13:52 is a parable of Jesus, it is not clear that he wants us to take the scribes as members of the parable. Rather it seems that Jesus develops a parable about a real segment of the Jewish population and then he introduces parabolic elements to describe what it’s like when they convert. He is saying that whenever a Jewish scribe converts and becomes a disciple of the kingdom, it is like he is a householder who brings out new and old treasures. The first aspect of the parable refers to a literal historical group, while the second uses metaphor to draw out what it is like when a scribe converts.⁷

Response to counterargument:

The problem with the notion that Jesus has literal scribes in mind is that this does not fit the context. We know that Jesus has been telling parables to the crowds (Matthew 13:34), and when he leaves the crowds, the disciples come to him to discuss the parables in private (Matthew 13:36). He then explains three new parables about the treasure of the kingdom of heaven, before asking if the disciples understand what he explains (Matthew 13:44–51). The disciples affirm that they understand, and then he tells the final parable of the section stating that every scribe who is trained in the kingdom is like a householder bringing out new and old treasure. Given that Jesus uses parables to teach generally about his ministry, that he speaks privately to the disciples, and that he has just told three parables about the kingdom of heaven, it is highly unlikely that Jesus has the specific scribes in mind.

Explanation:

In Jesus’ day there were scribes who were teachers of the law. We learn from the Gospels that the scribes generally opposed Jesus and only understood the law of God on a superficial level.⁸ With this in mind, it is important to notice that Jesus not only refers to scribes in Matthew 13:52, but he refers to scribes who have been discipled in the kingdom of heaven. To be discipled in the kingdom of heaven is not like the scribes who understood the law superficially.⁹ Rather, one is a scribe who has been discipled in the kingdom and has learned who Jesus is and how he fulfills the Old Testament. He also submits to Christ’s reign and follows him by desiring to do God’s will from the heart.¹⁰

Counterargument:

The fact that Matthew uses the term to train/disciple does not mean that he contrasts discipled scribes with Jewish scribes. On the face of it, he simply seems to say that when a scribe, who was a teacher of the law, becomes a disciple of the kingdom, he is like a householder bringing out new and old. In other words, the fact that Matthew uses the term to train/disciple is not enough to show that he has followers of Jesus generally, in mind. Rather, he may use the term because he has in mind scribes who have become disciples.

Response to counterargument:

This counterargument is plausible except for the fact that Jesus is referring not only to scribes who have become disciples but to scribes who have become disciples of the kingdom of heaven. The importance of the fact that these scribes are disciples of the kingdom of heaven can be drawn out by seeing that immediately preceding Matthew 13:52, Jesus tells three parables about the kingdom of heaven. He says that the kingdom of heaven is like a treasure in a field (Matthew 13:44), a fine pearl (Matthew 13:46), and a net that catches every kind of fish (Matthew 13:48). Thus, Jesus’ focus is on the character of the kingdom of heaven, and not the conversion of any one particular segment of Jewish society. Thus, when he says that every scribe has become a disciple of the kingdom, the segment he has in mind is anyone who has become a disciple of the kingdom of heaven. And he uses the term scribe as a specialized term to refer to someone who is thoroughly trained. Thus, his point is that one who is thoroughly trained as a disciple in the kingdom of heaven is like a householder bringing out new and old treasures.

Possible weaknesses:

The problem with this view is that Jesus does not refer to his followers as scribes in any other place. Also, we know that scribe is a term for a segment of Jewish society. Taken plainly, it seems that Jesus has converted Jewish scribes in mind. Still, when we look at the broader context, we see that Jesus likely does not have Jewish scribes in mind, but that he uses the term scribe in a technical sense to describe those trained in the kingdom.

Explanation:

Jesus says that any scribe who has been trained in the kingdom of heaven is like a householder who brings out old and new treasures. Likely Jesus has in mind not Jewish scribes who converted to Christianity, nor disciples in general. Rather, he is likely thinking about those Christians in the early church who were tasked with interpreting Scripture. In fact, we might think of the old in the parable as the Old Testament, and the new as the gospel of the kingdom of heaven.¹¹

Counterargument:

The problem with this argument is that Jesus is addressing his disciples, which means that there is no such thing as the early church yet. That is, there are no Christian exegetes of Scripture at this point in history because there are no Christians because Christ’s ministry is not yet fulfilled. Thus, we want to understand Jesus in the historical context set by Matthew, not Matthew in the historical context in which the Gospel was written. When we seek to understand Jesus in the historical context set by Matthew it is not clear that Jesus has in mind a special subset of follows who are skilled at exegeting Scripture. Rather, he tells three parables related to the kingdom of heaven and then says that any scribe trained in the kingdom of heaven is like a householder who brings out old and new treasures. Scribes were those specially trained in the law, so Jesus is likely saying that anyone who is specially trained by becoming a disciple of the kingdom of heaven is like a householder who brings out old and new. Thus, the parable is not limited to a subset of followers but applies to followers in general who are trained in the kingdom of heaven.¹²

Response to counterargument:

Even though there were no Christian exegetes of Scripture when Jesus spoke this parable, this does not mean that he did not have in mind a special subset of followers. In other words, Jesus may be making a general comment directed at all those who are trained in exegesis, knowing that while there are no special Christian exegetes when he spoke the parable, there would be soon. We can deduce this because if Jesus does not have a special role in mind, his use of the term scribe is redundant. That is, if Jesus has in mind a disciple, he could have simply said that anyone who is trained as a disciple of the kingdom of heaven is like a householder who brings out new and old treasures. Of course, this is not what Jesus says. Instead, he speaks of every scribe who has been trained in the kingdom of heaven. Thus, Jesus likely has a specialized role in mind. This is not to say that every worker in the kingdom of heaven does not bring out treasures from his storehouse when explaining the gospel to others. Rather, it just means that in this parable, Jesus addresses those specially trained in exegesis.

Explanation:

At first, it is not clear what Jesus means when he says that a scribe who has been trained in the kingdom is like a householder. Does he mean that every disciple of the kingdom is like a householder? Or does he refer to Jewish scribes who have converted to Christianity? Likely he refers to those who are Christians who are specifically trained to interpret the Bible. We can deduce that this is so by the fact that the scribe is like a householder who performs a certain task. That is, the scribe who is trained in the kingdom brings out treasures new and old. New treasures have to do with the gospel and being a disciple of the kingdom of heaven. To bring out old treasures was the important traditional task of the scribe. That is, bringing out old treasures is related to exegeting Scripture, which at the time was the Old Testament.¹³ Thus, Jesus is saying that every Christian who is tasked with exegeting Scripture, that is, interpreting the Old Testament, will bring out what the Old Testament says in light of the gospel of the kingdom of heaven. Thus, Jesus has the Christian exegete in mind.

Counterargument:

The problem with this argument is that it limits the meaning of new and old. It might be that the scribe trained in the kingdom brings out old by exegeting Scripture in light of the gospel, but it could also mean more than that. For example, those trained in the history of salvation as presented in the Old Testament, and the gospel of Christ, may not be trained exegetes. That is, there are a myriad of Christians who learn through the preaching, catechism classes, and personal Bible study what the Old Testament entails in light of the gospel. Thus, these people are able to explain God’s redemptive plans through Israel, and the purpose of the Ten Commandments, in light of the gospel. Still, they are not specifically trained for such a task. Rather, they are enthusiastic believers in Christ who have been trained in the kingdom.¹⁴ As enthusiastic believers they produce new and old insights when presenting and discussing the gospel of salvation.

Possible weaknesses:

The weakness of this view is that, while it desires to pinpoint a specific subset of the church who have a specific role, it fails to recognize that there is a sense in which all believers have the same role. Of course, we know that Christ gives his gifts of grace in varying measure so that there are apostles, prophets, and evangelists. Still, the task of bringing out new and old treasures related to the kingdom of heaven seems to be a general task that is suited to all believers. Preachers and those trained in exegesis might get more opportunities, or be better prepared to bring out such treasures, but the task of bringing out treasures new and old does not seem to be limited to any one subset.

Explanation:

When Jesus refers to scribes who have been trained in the kingdom of heaven, it is important to remember that he is speaking to Israelites.¹⁵ In Israel, there was a segment of Jewish leaders who were known as scribes. Sometimes these scribes oppose Jesus’ message (Matthew 12:38). Still, he is saying that when a Jewish scribe converts and becomes a disciple of the kingdom of heaven, he is like a householder who brings out treasures old and new.¹⁶

Counterargument:

Unfortunately, there is no indication of Jewish scribes who convert to Christianity so we should be suspect of the notion that Jesus has in mind Jewish scribal converts.¹⁷ Further, Jesus has privately presented several parables about the kingdom of heaven to his disciples (Matthew 13:44–50). He asks his disciples if they understand the parables, to which they respond, Yes (Matthew 13:51). Jesus then says therefore before explaining that every scribe trained in the kingdom is like a householder bringing out new and old treasures. Putting these points together, we can see that Jesus has been explaining the kingdom of heaven specifically to his disciples. They affirm that they understand what Jesus teaches, and then Jesus says that scribes trained in the kingdom are able to teach others. Scribes were teachers, so the point here seems to be that any teacher trained in the kingdom of heaven, as the disciples have been trained by Jesus, is himself able to teach regarding the kingdom. Thus, the immediate context does not suggest that Jesus has Jewish scribes in mind, but that he uses the term scribe as a substitute for something like teacher.¹⁸

Response to counterargument:

The problem with this argument is that the term for Christian teachers is teacher, not scribe. It would be strange for Jesus to refer to Christian teachers as scribes when they are known as teachers.¹⁹

Response to response to counterargument:

The problem with this counterargument is that it fails to account for its own principle. That is, it fails to account for the context. Jesus is not talking to Christian teachers because there is no such thing yet. Jesus is conducting his ministry and has not yet risen from the dead and ascended into heaven. Thus, Jesus uses the term scribe for a person who will later be known as a teacher.²⁰

Possible weaknesses:

The weakness of this view is that there is no other place in any of the Gospels where Jesus speaks about the conversion of a specific subset of Jewish leaders. In other words, Jesus never explains what is the case when a Pharisee or Sadducee becomes a disciple of the kingdom of heaven, so why in Matthew 13:52, while teaching his disciples about the kingdom of heaven, would Jesus suddenly explain what happens when a scribe converts? Further, the term scribe can be used to refer not only to a subset of Jewish leaders but also to teachers or experts in general. Thus, we have little reason to think that Jesus is talking about Jewish scribes, and so if possible, we should work toward a more promising interpretation. Fortunately, there are more promising interpretations (see Interpretations 1 and 2).