Matthew 13:31-33, 44-52 (NRSV)
31 He put before them another parable: “The kingdom of heaven is like a mustard seed that someone took and sowed in his field; 32 it is the smallest of all the seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.”
33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.”
44 “The kingdom of heaven is like treasure hidden in a field, which someone found and hid; then in his joy he goes and sells all that he has and buys that field.
45 “Again, the kingdom of heaven is like a merchant in search of fine pearls; 46 on finding one pearl of great value, he went and sold all that he had and bought it.
47 “Again, the kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind; 48 when it was full, they drew it ashore, sat down, and put the good into baskets but threw out the bad. 49 So it will be at the end of the age. The angels will come out and separate the evil from the righteous 50 and throw them into the furnace of fire, where there will be weeping and gnashing of teeth.
51 “Have you
understood all this?” They answered, “Yes.” 52 And he said to them,
“Therefore every scribe who has been trained for the kingdom of heaven is like
the master of a household who brings out of his treasure what is new and what
is old.”
Matthew
13:31-33, 44-52 is a good example of what it was like to learn from Jesus. The
text is primarily a set of parables concerning the rule of God. Although the
rule of God is difficult to see today, Jesus invites us to see and then act
appropriately. Such response would mean with joy and total commitment. As we
learn in his ministry, Jesus invited people to follow him by leaving behind
everything. These parables will invite us to consider what we value in an
ultimate way. Jesus calls us to make a total commitment to something that we
will not easily see or observe. The difficulty we will have in seeing is
something like the difficulty many people have with wisdom. They may hear wise
words from a person, but to hear in a way that leads to an insight or
enlightenment that affects the way they live is a different matter. Such an
observation also invites us to reflect upon the way we treat people who do not
see what we see. Regardless of the truth we think we see clearly, we need to
remember that truth has a hidden quality to it. Making our way through life is
not easy. We know incompletely as if through a poor reflection in a mirror (I
Corinthians 13:9, 12). We have some light, but only the dim light just before
dawn (John Locke). We do not see clearly or distinctly (in contrast to the
hopes of Rene Descartes). Jesus is hinting at such difficulty in these
parables. Is the rule of God already
present? If so, the rule of God is hardly obvious and tangible. In what sense
is the rule of God present? Should I give myself to something that is not
clearly observable? Many scientists would answer in the negative. Many poets
and novelists would answer in the positive. Jesus seems to side with the
latter. If the rule of God is so intangible, what type of influence will it have
upon individuals and society? If the rule of God is present in this hidden way,
in the natural processes of human life, then God must have much patience,
grace, and respect for us to allow for the influence of the rule of God to
spread in this way. If so, then we as those who learn the lessons of the
parables must have the patience and grace with each other when we see little
evidence of that rule in self, others, church, or society. Let us explore such
matters for a moment. It just might be that we could develop some modern
parables from domestic and business life as well.
He will teach the lesson of the mustard seed (31-32), which Matthew gets from Mark. The rule of God is like a mustard seed. In a proverbial sense of his time, the mustard seed was the smallest of all seeds. The weed was an annual shrub that would grow from two to six feet tall. One could cultivate it for spices.[1] In unusual cases, it might get 9 to 15 feet high, so “tree” might be appropriate. Birds will make their nests in the branches. Jesus is drawing on imagery from the Old Testament. Ezekiel 17:22-23, 31:6 refers to the mighty cedar providing shade for the birds. Daniel 4:12 has a similar image that finds its interpretation in the king providing protection to people in verses 20-22. The distinctiveness of Jesus at this point shows itself in the image of the rule of God as a shrub rather than the mighty cedar or oak. The image may even be a critique of the arrogance of the image in Daniel. The arrogance to which the image appeals in Daniel gives way to the modest affair of the rule of God as proclaimed by Jesus. The rule of God offers little by way of earthly reward, and thus contrasted his view of the rule of God from the typical hope human beings have for greatness. The rule of God is inconspicuous, growing in its ability to provide shelter for others.[2] He will teach the lesson of the leaven or yeast (verse 33), which has its source in the Q document, the material in common between Matthew and Luke. The rule of God, for Jesus, is like the yeast a woman works into flour. The yeast is present, working its influence, even though hidden from sight. Just as the woman intentionally hides the yeast, so also God intentionally planned the hidden quality of divine rule within humanity. Jesus takes a simple image of domestic life and turns it into an image of the rule of God. The small amount of yeast contrasts sharply with the large amount of flour. The smallness of the amount is an indication of the profound affect it will have. This hiddenness is the result of the divine plan. The rule of God will not appear to succeed. A surprising element here is that Jesus takes an image he uses for evil and now uses it in a positive sense. He refers to the leaven of Herod and Pharisees. Paul will use the image negatively in I Corinthians 5:6-9. Such a use would be striking and provocative. Jesus might even suggest that the rule of God has dubious moral value. If so, he would be contrasting the values of the rule of God with the values of human authority. The difficulty of this image is whether humanity will be able to discern the working of the rule of God at all. Yet, according to Jesus, the rule of God is near, in the natural relationships and processes of a human life.[3] Jesus taught the lesson of a hidden treasure (verse 44). This parable is unique to Matthew. The rule of God is like a jar with coins or jewelry hidden in a field. Given the nature of the oppressive rule of the Romans, hiding household valuables like this would be common. It was also a way to protect against thieves. Surprisingly, someone finds it, hides it, and has joy, which is the focus of the parable, and sells everything he has in order to buy the field. The treasure is the real actor in the story. Jesus could point to the dubious moral quality of the act of the finder, but a focus upon that would seem to miss the point. The rule of God is like a hidden treasure that one finds, has great joy in finding, and is willing to sell everything one has in order to possess it. If one would put forth such effort for an earthly treasure, should one not give up everything if one finds the rule of God? The finder has joy because of the presence and nearness of the rule of God. Such joy and commitment reflects the call of Jesus for his audience to respond to the nearness of the rule of God.[4] Those who see the rule of God will spare no effort to attain it. The point is the joy and sacrifice of the finder. Jesus taught a lesson involving the merchant as the finder of an excellent pearl (verses 45-6), which we find uniquely in Matthew. The pearl was a common image for something precious. Jesus used it to refer to wisdom in Matthew 7:6. The rule of God is like one of the few of the upper middle class entrepreneurs of the day, a merchant, who is searching for excellent pearls. In this case, he finds one of immense value, sells everything he has, and buys it. As a practical matter, such an act would do nothing for the merchant. The merchant seems silly. Yet, Jesus invites us to reflect upon what we value. Jesus implies the excitement and joy of the merchant, but also stresses the sacrifice and commitment of the merchant in order to possess the pearl. Jesus also viewed his ministry as proclaiming what is of ultimate value, the nearness of the rule of God, before people who are searching. Jesus calls his hearers to make the type of total commitment the merchant makes here for something that is of only finite and earthly value.[5] Jesus taught a lesson of the fishnet (verses 47-50), which we find uniquely in Matthew. The rule of God is like anglers who drew into their nets fish of every kind. Only at the end will they separate the good from the bad. Jesus would eventually face such a bad fish in Judas, of course. The fellowship of the church will always include some bad fish. The fellowship is always a mixture.[6] The point here would appear to be patience until the end. Human beings do not have enough knowledge or wisdom to make the decision while they are fishing for people. As Matthew ends this collection of parables (verses 51-52), he has one more thing to add about parables. The disciple has a responsibility to interpret the parables. Matthew wants people to “understand.” The disciple is the new scribe schooled in the rule of God. Draw upon old and new images. One needs to understand the claim the rule of God has upon our lives. The rule of God as Jesus understood it draws upon images from the Old Testament, but in the light of Jesus, the follower of Jesus will see the rule of God in a different way than did Israel. The way to wisdom in the present the unfound door, the lost lane, and the forgotten language of the past. Remembering it will be the key to our enlightenment today.
He will teach the lesson of the mustard seed (31-32), which Matthew gets from Mark. The rule of God is like a mustard seed. In a proverbial sense of his time, the mustard seed was the smallest of all seeds. The weed was an annual shrub that would grow from two to six feet tall. One could cultivate it for spices.[1] In unusual cases, it might get 9 to 15 feet high, so “tree” might be appropriate. Birds will make their nests in the branches. Jesus is drawing on imagery from the Old Testament. Ezekiel 17:22-23, 31:6 refers to the mighty cedar providing shade for the birds. Daniel 4:12 has a similar image that finds its interpretation in the king providing protection to people in verses 20-22. The distinctiveness of Jesus at this point shows itself in the image of the rule of God as a shrub rather than the mighty cedar or oak. The image may even be a critique of the arrogance of the image in Daniel. The arrogance to which the image appeals in Daniel gives way to the modest affair of the rule of God as proclaimed by Jesus. The rule of God offers little by way of earthly reward, and thus contrasted his view of the rule of God from the typical hope human beings have for greatness. The rule of God is inconspicuous, growing in its ability to provide shelter for others.[2] He will teach the lesson of the leaven or yeast (verse 33), which has its source in the Q document, the material in common between Matthew and Luke. The rule of God, for Jesus, is like the yeast a woman works into flour. The yeast is present, working its influence, even though hidden from sight. Just as the woman intentionally hides the yeast, so also God intentionally planned the hidden quality of divine rule within humanity. Jesus takes a simple image of domestic life and turns it into an image of the rule of God. The small amount of yeast contrasts sharply with the large amount of flour. The smallness of the amount is an indication of the profound affect it will have. This hiddenness is the result of the divine plan. The rule of God will not appear to succeed. A surprising element here is that Jesus takes an image he uses for evil and now uses it in a positive sense. He refers to the leaven of Herod and Pharisees. Paul will use the image negatively in I Corinthians 5:6-9. Such a use would be striking and provocative. Jesus might even suggest that the rule of God has dubious moral value. If so, he would be contrasting the values of the rule of God with the values of human authority. The difficulty of this image is whether humanity will be able to discern the working of the rule of God at all. Yet, according to Jesus, the rule of God is near, in the natural relationships and processes of a human life.[3] Jesus taught the lesson of a hidden treasure (verse 44). This parable is unique to Matthew. The rule of God is like a jar with coins or jewelry hidden in a field. Given the nature of the oppressive rule of the Romans, hiding household valuables like this would be common. It was also a way to protect against thieves. Surprisingly, someone finds it, hides it, and has joy, which is the focus of the parable, and sells everything he has in order to buy the field. The treasure is the real actor in the story. Jesus could point to the dubious moral quality of the act of the finder, but a focus upon that would seem to miss the point. The rule of God is like a hidden treasure that one finds, has great joy in finding, and is willing to sell everything one has in order to possess it. If one would put forth such effort for an earthly treasure, should one not give up everything if one finds the rule of God? The finder has joy because of the presence and nearness of the rule of God. Such joy and commitment reflects the call of Jesus for his audience to respond to the nearness of the rule of God.[4] Those who see the rule of God will spare no effort to attain it. The point is the joy and sacrifice of the finder. Jesus taught a lesson involving the merchant as the finder of an excellent pearl (verses 45-6), which we find uniquely in Matthew. The pearl was a common image for something precious. Jesus used it to refer to wisdom in Matthew 7:6. The rule of God is like one of the few of the upper middle class entrepreneurs of the day, a merchant, who is searching for excellent pearls. In this case, he finds one of immense value, sells everything he has, and buys it. As a practical matter, such an act would do nothing for the merchant. The merchant seems silly. Yet, Jesus invites us to reflect upon what we value. Jesus implies the excitement and joy of the merchant, but also stresses the sacrifice and commitment of the merchant in order to possess the pearl. Jesus also viewed his ministry as proclaiming what is of ultimate value, the nearness of the rule of God, before people who are searching. Jesus calls his hearers to make the type of total commitment the merchant makes here for something that is of only finite and earthly value.[5] Jesus taught a lesson of the fishnet (verses 47-50), which we find uniquely in Matthew. The rule of God is like anglers who drew into their nets fish of every kind. Only at the end will they separate the good from the bad. Jesus would eventually face such a bad fish in Judas, of course. The fellowship of the church will always include some bad fish. The fellowship is always a mixture.[6] The point here would appear to be patience until the end. Human beings do not have enough knowledge or wisdom to make the decision while they are fishing for people. As Matthew ends this collection of parables (verses 51-52), he has one more thing to add about parables. The disciple has a responsibility to interpret the parables. Matthew wants people to “understand.” The disciple is the new scribe schooled in the rule of God. Draw upon old and new images. One needs to understand the claim the rule of God has upon our lives. The rule of God as Jesus understood it draws upon images from the Old Testament, but in the light of Jesus, the follower of Jesus will see the rule of God in a different way than did Israel. The way to wisdom in the present the unfound door, the lost lane, and the forgotten language of the past. Remembering it will be the key to our enlightenment today.
[1] (M. Eugene Boring, "The Gospel of Matthew", New
Interpreter's Bible Commentary [Nashville: Abingdon Press, 1995], 309,
Craig Keener, A Commentary on the Gospel of Matthew, [Grand Rapids:
William B. Eerdmans, 1999], 388; H. L. Ellison, "Matthew" New
International Bible Commentary[Grand Rapids: Zondervan, 1979], 1136).
[2] (Warren
Carter, "Matthew", New Interpreter's Study Bible [Nashville: Abingdon
Press, 2003], 1770).
[3] Barth, Church Dogmatics III.3 [51.2] 434.
[4]
Pannenberg, Systematic Theology Volume
2, 329, 333.
[5]
Pannenberg, Systematic Theology Volume
2, 329, 333.
[6] Barth, Church Dogmatics IV.1 [62.2] 697.
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