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§34 Parables of the Kingdom (Luke 13:18–30)

In this section Luke has gathered three of Jesus’ parables that teach something about the kingdom of God: (1) the Parable of the Mustard Seed (vv. 18–19), (2) the Parable of the Yeast (vv. 20–21), and (3) the Parable of the Narrow Door (vv. 22–30). The first parable is found in Mark 4:30–32 and Matthew 13:31–32, while the second and third parables appear only in Matthew (13:33; 7:13–14, including verses elsewhere in Matthew). Originally these parables were delivered in different contexts, but they are here grouped together topically. Of the three, the third one fits in especially well with Luke’s theological interests (see esp. vv. 29–30).

13:18–19 / The point of the Parable of the Mustard Seed is simple enough. The kingdom of God is like a mustard seed (which is quite small) that grew into a tree, a tree large enough for birds to perch in its branches. In other words, the kingdom may have a small and insignificant beginning, but it will grow and become very large. The reference to the birds perching or making their nests in the tree’s branches is an allusion to Dan. 4:12, 21, a passage in which the “birds” probably refer to the nations that were dependent on Nebuchadrezzar, the king of the Babylonian Empire (Leaney, p. 207; Marshall, p. 561; Fitzmyer, p. 1017). It is possible, then, that the birds are therefore meant to refer to the Gentiles (nations) that become part of the kingdom. They may contribute, however, no more to the parable than the idea that the mustard tree becomes so big that even birds find it suitable for nesting. (The suggestion sometimes made that the “birds” refer to heretics who infiltrate the church is completely unfounded.)

13:20–21 / The point of the Parable of the Yeast (or leaven) is similar to the preceding parable, though a slightly different aspect of the growth of the kingdom is illustrated. The kingdom of God is like yeast which, when kneaded into dough, spreads throughout all the dough. The action of the yeast (fermentation) is unseen, but its effect is pervasive. This parable suggests that the kingdom of God will come to have significant influence throughout the world (see note below).

13:22–30 / Verses 22–23 disrupt the flow of thought somewhat. Some see in these verses (particularly the reference to Jesus’ going through the towns and villages … as he made his way to Jerusalem) the beginning of a new major sub-section in the Central Section (see commentary on 9:51–62 and 10:1–24 above). This could be the case, but the Parable of the Narrow Door does relate to the previous parables, especially since it is a parable concerned with entry into the kingdom of God (v. 28). The question of v. 23 (are only a few people going to be saved?) occasions the parable. According to the parable, the answer is “yes.” But the parable does not merely affirm the question; it explains why only a few enter the kingdom. This explanation takes place primarily in v. 24. There are many people who simply cannot (or will not) enter through the narrow door, the door which is difficult and unpopular (i.e., Jesus’ teaching). In Matthew the false alternative is referred to as the “wide gate” and “broad road” (7:13), that is, the way that is popular and seems easiest and most desirable. Jesus’ teachings, as we have seen already, ran counter to popular expectation (see commentary on 9:57–62). Verses 25–26 imply that many who are unable to enter by the narrow door were people who knew Jesus and who had heard him and had fellowshipped with him. However, a casual acquaintance with Jesus, even hearing his teaching, is insufficient. Jesus calls people not to hear, but to hear and to obey. Those who obey him (or “follow him”) are those who will enter the narrow way and join Abraham, Isaac and Jacob and all the prophets in the kingdom of God. Although many persons who had acquaintance with Jesus and had firsthand knowledge of his teaching will be thrown out, there will be people from the four corners of the earth who will take their places at the feast in the kingdom of God. These people are certainly meant to be Gentiles, the very people who were never imagined to be included among those destined for a place in the kingdom. (Indeed, in some zealous Jewish writings the Gentiles were expected to become fuel for the fires of hell.) Thus, those who are last (Gentiles, Jewish “sinners,” Samaritans) will be first (i.e., admitted into the kingdom, perhaps with special standing), while those who are first (persons of what seems to be good religious standing) will be last (last to enter kingdom, perhaps unable to enter the kingdom at all). The idea of “first” originally referred to those of honor or privilege, while the “last” referred to those of no honor. The literal idea of sequence is secondary, although it may have been part of the saying’s original meaning. For Luke, however, the idea of sequence has likely become more significant. That is to say, the last to hear the gospel (the Gentiles and other religious outcasts) will become the first (in honor and status in the kingdom), while the first to hear the gospel (many religiously devout persons) will become the last (in honor and status in the kingdom).