Posted: 1/21/05
BaptistWay Bible Series for Jan. 30
Jesus told stories that his listeners might see
Matthew 13:24-43
By Todd Still
Truett Seminary, Waco
This lesson is a continuation of Jesus’ instruction on the kingdom of heaven through the use of parables as recorded in Matthew 13. Virtually the entire chapter, which constitutes the third of five discourses in Matthew’s Gospel, is comprised of parables that stimulate reflection upon and response to the message and ministry of Jesus. Having considered interpretive issues pertaining to parables as well as the contents of 13:1-23 last week, we may direct our focus this week to 13:24-52.
Although Jesus was not the first to speak in parables, “there is no evidence of anyone prior to Jesus using parables as consistently, creatively and effectively as he did,” scholar Klyne Snodgrass asserts. Interestingly, Matthew construes Jesus’ abundant use of parables in speaking to the crowds as a fulfillment of Psalm 78:2 (vv. 34-35). In addition to the sower and the seed (vv. 3-9), Matthew records six other parables of Jesus in chapter 13.
As it happens, Matthew devotes more space to the parable of the weeds among the wheat and its explanation than he does to the other five parables combined. It seems fitting, therefore, for us to begin our overview of 13:24-53 by considering this parable and its interpretation.
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Following an explanation of the sower and the seed (vv. 18-23), Matthew sets forth the parable of the weeds among the wheat, traditionally known as the parable of the wheat and the tares (vv. 24-30). The storyline of this parable, which is intended as a comparison with the kingdom of heaven, unfolds as follows.
An anonymous sower spreads good seed in his field. Meanwhile, as he sleeps, an unnamed enemy sows weeds among the wheat. As the wheat grows, so do the tares. This prompts certain slaves to ask their master whether he had sown good seed in the first place and if so, for him to explain the presence of the tares. The master realizes a foe has done this to his field but instructs his slaves not to gather the weeds at the present time lest they also uproot the wheat. Furthermore, the master tells them to let the two intermingle until harvest, at which time he will have the harvesters collect and burn the weeds while gathering the wheat into his barn.
The interpretation of this parable set forth by Matthew renders unnecessary much speculation regarding its meaning (vv. 36-43). In response to his disciples’ request to explain the parable, Jesus offers interpretive light. He likens the sower of the good seed to the Son of Man and identifies the devil as the one who sowed the tares. Additionally, he compares the field to the world and earmarks the wheat as children of the kingdom and the weeds as offspring of the evil one. Lastly, Jesus speaks of the harvest as the end of the age and of the reapers as angels.
Commenting further upon the fate of the weeds, Jesus declares they will meet their demise at the final judgment. Commissioned angels will separate the wheat from the weeds, and whereas the latter will face grisly judgment for their sins, the former, who are regarded as righteous, will shine like the sun in the kingdom of their Father.
Matthew employs Jesus’ parable of the net to reinforce this message (vv. 47-50). Even as one who fishes with a drag net must differentiate between “keepers” and “non-keepers,” divinely sent messengers will discriminate between the “evil” and the “righteous” at the end of the age. Although interpreters of parables must make allowances for figurative speech, it would be exegetically inaccurate and theologically imprudent to excise from these two parables the reality of divine judgment predicated upon one’s response to the kingdom of God made manifest in Jesus the Messiah.
The four remaining parables in Matthew 13 may be treated in pairs. In 13:31-33, Matthew records two of Jesus’ parables where he likens the kingdom of heaven to a mustard seed on the one hand and to leaven on the other.
Like the parables of the sower and the weeds, the mustard seed parable features a sower, a field and, of course, seed. Unlike these parables, however, the parable of the mustard seed draws attention to the size of the seed. Although botanists now say the mustard seed is not actually the smallest of all seeds, the precise size of the seed is not the intended point of the parable. Rather, the size of the mustard seed relative to the size of mustard plant is analogous to the inconspicuous beginnings of the kingdom and its subsequent, burgeoning growth.
If the mustard seed is miniscule, leaven is invisible. Be that as it may, a little leaven can cause a whole lot of flour to rise. The three measures of flour referred to in verse 33 is roughly equivalent to 50 pounds of flour, enough for one hundred loaves of bread. It is atypical for biblical writers to employ leaven as a positive metaphor. While Jesus’ use of it to depict the kingdom of heaven may underscore its usefulness as a rising agent, by using this image he also may be alluding to the world’s disregard for those people of no repute (like children) or of ill-repute (like harlots and toll collectors) who comprise the kingdom of God.
The parables of the hidden treasure and the pearl are more accessible (vv. 44-45). In both instances, these similitudes suggest the kingdom of heaven being inaugurated through Jesus’ person and mission is of great worth. So much so, that it is worth sacrificing anything and everything to attain it. Such abandonment for the sake of the kingdom results in joy and fulfillment. Discernment of what God has done and is doing in Jesus Christ is a treasure trove filled with riches new and old, riches both for now and forevermore. Amen.
Discussion questions
• Does the use of leaven in Jesus’ parable call to mind the importance of someone you may have written off as not worth your time?
• What are you willing to sacrifice to inherit the kingdom of God?
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