BL 425
Monte Wing
Parable 1 Nov.
21, 2000
Parable of the Mustard Seed
(Matthew
13:31-32)
Synoptic Parallels: Mark 4: 30-32; Luke 13:
18-19
Differences between synoptic representations:
Matt.
Mark
Luke
Kingdom of heaven Kingdom
of God
Kingdom of God
A man sowed
Is sown
A man sowed
Becomes a tree
Puts forth large branches
Becomes a tree
Setting
The parable of the mustard seed as presented
in the Gospel of Matthew is set between the parable of the weeds and its explanation. This
seems to indicate that it must somehow be taken into consideration in light of that
parable. (Hagner 363) The parable of weeds, itself is placed right after the parable of
the sower which could indicate that it, as well as the parables of the mustard seed and
leaven, be understood in the light of the sower (Hagner 363). However, since the parable
of the sower seems to be its own pericope, containing both parable and explanation before
further discourse, I do not feel that this is necessarily the case. Hultgren believes the
parables of the Weeds, Mustard Seed, and Yeast were addressed to the crowds (412), which
would mean that the audience would have had to change from the disciples who received the
explanation of the sower, to the crowds for these. It seems to be borne out in the
narrative setting with the parable of the sower containing its explanation before the
discourse of these three parables on the kingdom. As these three parables are narrated the
explanation is delayed until after the discourse. I cannot see Jesus sharing time during
the process of the discourse between the two audiences. Narrative flow and thematic
continuation, though, seems to be provided through the catchwords of sowing, seed, field,
and kingdom of heaven (Hagner 385).
The setting in Mark also is within a series
of parables beginning with the parable of the sower. In both Matthew and Mark the parable
seems to be one regarding the growth of the Kingdom of God -- Kingdom in Heaven in
Matthew. Luke's setting is somewhat different. In Luke the parable seems to require
interpretation in light of controversy between Jesus and his opponents. Even though it
also refers to the growth of the Kingdom of God, it seems to be in relationship to the
poor, or at least the lower spiritual classes in the world of Judaism. For reasons that I
will discuss a little later in this commentary, it may also be appropriate to see
Matthew's setting as being somewhat controversial to the world of Jewish leaders as well.
The 13th chapter of Matthew seems
to be built on Mark 4:1-34; however, there are enough significant differences to indicate
that Matthew used other sources as well. Matthew and Mark share the first three pericopes
presented in Matthew 13 (Hagner 362). Although Matthew's use of "Kingdom of
Heaven" in contrast to Mark's and Luke's use of "Kingdom of God" might be
significant, I believe the difference is best explained by noting the different intended
audiences of the respective Gospels. For the Jews, who were Matthew's intended audience,
God was regarded as King of Israel. The "Kingdom of God" seemed to indicate in
their mind the ruling, or activity, of God over the people rather than a realm (Marshall
803). The Kingdom of Heaven might focus better on the realm. However, if they were in
usage synonomous (Marshall 803), then it could be that Matthew may have just had a
preference to the term. Or, Matthew may have been trying to mitigate the offence of the
narrative. Jews were reluctant to use God's name and often used circumlocutions to avoid
doing so. Thus, "heaven" may simply be less offensive (to Jewish sensibilities),
more roundabout way of saying "God."
Beginning with the parable of the weeds
(tares) we find the kingdom of heaven being compared to a man -- let's say the master of
the house -- sowing good seed in his field, but secretly the enemy came along and sowed
weeds in the field. The man could not see what had happened until the weeds came up. If we
are to consider the Mustard seed as the good seed sown by the master (Hagner 384), then
this could be a scandal. In later Jewish culture rabbinic law forbade planting mustard
seed in a garden (Hagner 386). What a shock! Suddenly everyone's ear is tuned into Jesus's
story. What is going on here? The kingdom of heaven is compared to the planting of a
mustard seed? A weed? In addition, the kingdom is being presented as being in present
reality, but in "secret form" (Hagner 385) just as the weeds in the preceding
parable.
Mustard seed when grown to maturity was
larger than any garden plant (Mounce 131), often growing to comparatively large
proportions of 8 - 10 feet (they didn't have corn). In the area of Idaho where I grew up
we had a type of mustard plant which certainly didn't grow to such a large proportion but
was larger and more woody than most crops we grew. This plant would get into alfalfa and
wheat fields as well as gardens. They were hard to eradicate and would spread like
wildfire. I suspect the mustard shrub in Palestine was not much different. Of course, one
would want some mustard plant to serve as a spice, but its infestation as a weed would not
be welcome.
The commentaries I read universally did not think of the plant in this way. The purpose of the parable was simply to compare the kingdom with a final state of process (Jeremias 147). Most felt that the parable was not even a growth parable but was primarily trying to show the contrast the kingdom's big future outcome and its insignificant beginnings in the ministry of Jesus (Blomberg 384, Hultgren 395, Gaebelein: Matthew 14.IV.B.2.d). These interpreters focused on the amazing contrast between the seed and the large shrub, or tree.
"No pious Jew doubted that the kingdom
would come and that it would be vast and glorious. What Jesus is teaching goes beyond
that: he is saying that there is a basic connection between the small beginnings taking
place under his ministry and the kingdom in its future glory. Though the initial
appearance of the kingdom may seem inconsequential, the tiny seed leads to the mature
plant" (Gaebelein: Matthew 14.IV.B.2.d).
We can go beyond this interpretation only by considering the setting in which it appears. Jesus certainly did mean this, but I think he had much more in mind. First of all, Jesus is depicted in Matthew and Mark as telling this parable by the Lake (Sea of Galilee). The expected audience in this area would have been very familiar with such a farming story. You do not tell a farmer about a seed and its full grown plant without bringing on images in his mind of how it grew, first to where it could be identified and then to a plant that was a problem to their crop.
Second, as I mentioned before, the planting Jesus narrates was a scandal. This weed is being compared to a good thing. I think we must look seriously at the two members of the audience that may have picked up on some of this. First of all, the Jews are going to realize that "the kingdom has come but not in the spectacular, unmistakable fashion in which it was expected" (Hagner 385). They are also going to recognize that maybe they are the ones whose crop is going to be overrun by this growing plant. But to the ones who are oppressed, this is a promise.
This whole section in Matthew is framed by
two events that may be significant, before his discourse on the parables we have the
narrative of his mother and brothers trying to pull him away from his mission. After this
discourse in parables he performs some amazing feats in calming the storm, healing a demon
possessed man, healing a dead girl, and healing the woman who but touched his garment.
These acts of the kingdom are followed by an event where his own home town rejected him.
These parables "serve to make rejection of Jesus' message and the presence of the
kingdom in his ministry all the more mysterious" (Harrington 209). It is shockingly
different than expected, and in spite of its small beginnings it will overtake the world.
The message of the parable is perhaps short
and sweet. It is as if Jesus is saying, "From these small beginnings I am
accomplishing in your midst, my way will increase gradually dwarfing the other way. This
is the kingdom of heaven, how it works, and what it will become." This way, of
course, was so very different from what they had expected. It was not even what they
wanted -- it was like a weed they would try to exterminate. However, Jesus insists that it
is a good thing; and it will eventually become very large, even beyond their imagination
-- an even greater reality than the one we have been thinking about. God works in
mysterious ways.
Perhaps, we can today put ourselves in the
shoes of Jesus' Jewish contemporaries. Maybe I should even go a little further and say, we
are today in the Jews shoes. We know how God is supposed to work. We all
associate together in our little club (churches) doing everything right and hating all
wrong, and often those who do that wrong. We know that God is going to heal all our little
aches and pains, as well as give us the house, car, and job we desire. We are going to
have our friends who all treat us right because we are all in God's little family.
Everyone gives, as long as everyone abides by our club's rules.
Ha! Go get those stinky kids and bring them to a class in our Sunday School? How can you suggest such a thing, they may infect my kids! Buy them some shoes? Look! I had a hard time as it is getting those $150 autographed high tops my kids wanted. And those jeans and tops from A & F, why that was outrageous! After all, those kids have nothing because they don't respect what is given them. The government takes care of them, after all, and then, just because the bleeding-heart liberals want to make them all lazy and dependent, so they can control the masses. If that Dad and Mom of theirs would get off drugs and work like I do, they wouldn't be in that fix anyway.
Can you hear all of us pious Pharisees saying
something like this?
But Jesus goes to the poor, heals the sick and insane, takes care of those whom no one else will. It is this mustard seed of sharing God's love that will grow. This growth is by the mysterious work of God within his body and the world. Somehow, growth is the issue. It is the issue, because we as the ones of the kingdom of heaven will experience it. And it will grow beyond the proportions we can imagine. Love one another! Isn't it shocking? After all, isn't he just supposed to come back and take us away from them so he can give them all what they deserve?