Meditations in Matthew Thirteen: Mustard and Leaven

“Where there is no prophetic vision the people cast off restraint, but blessed is he who keeps the law.” — Prov 29:18 (ESV)

Prophecy leads God’s people to obey their Lord. But, several ingredients must be present. First, God must give us a vision. When Samuel was young, “the word of the LORD was precious . . . there was no open vision” (1 Sam 3:1). As a result, “every man did that which was right in his own eyes” (Judg 21:25).

Second, we need teachers to explain the prophetic vision (cf. 2 Chr 15:3). Israel prospered when her ministers “read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading” (Neh 8:8).

Third, we need faith to believe the prophecies and act on them (cf. Heb 4:2). 

God gave Israel a prophetic vision regarding the land of Canaan. Moses explained how the Lord would bless them to have it (Exod 3:8, 17; et al.). 

When Israel came to the edge of Canaan, they sent twelve men to “search the land” (Num 13:1–2). When the spies returned, two of them said Israel could take it (Num 13:30; 14:6). The other ten spies emphasized the obstacles—the strong inhabitants, the walled cities, etc. They said Israel could not conquer the land (Num 13:26–33).

The people lacked faith. They rejected God’s prophetic word. They believed the pessimistic report of their fellows. This unbelief brought God’s displeasure (Num 14:11–12).

Christ’s parables of the mustard seed and leaven (Matt 13:31–33) give us a prophetic vision of the kingdom of God.

Some of our fellows give a negative report of these parables. One says the mustard seed represents a kingdom “monstrosity.” It is “professing Christendom as a system of the world, professing Christ, without possessing Him and His Spirit.”¹ 

Another commentator says “the leaven illustrates the inward development of false doctrine and false living” in the kingdom.²

Other writers give a positive account of these parables. Craig Blomberg, for example, says

Jesus likens the kingdom to a mustard seed or lump of yeast that grows from inauspicious, seemingly insignificant beginnings to attain a greater size (the mustard seed) or have more widespread influence (the leaven) than many would ever have suspected. The current manifestation of God’s reign within Jesus’ small band of disciples seems relatively impotent; one day many will be astonished about how their movement grew and impacted the world.³

Which report about these two kingdom parables will we believe? 

Old Testament prophetic visions describe the kingdom in superlative language. Inmillennialism⁴ says these parables reinforce previous prophetic visions. They do so by emphasizing three facts about the kingdom: its small beginning, its gradual growth, and its final dominance. 

The Parable of the Mustard Seed

“Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof” (Matt 13:31–32).

Small Beginning

The mustard seed—like seeds in the other parables⁵—represents the kingdom of heaven. This seed is “the least of all seeds.” “We learn, from Matt. 17:20, that like a grain of mustard seed, was become proverbial for expressing a very small quantity.”⁶ This image portrays the kingdom’s small beginning.

A previous post (here) gave our definition of the kingdom in this context. We called it the “church kingdom” to distinguish it from God’s rule over all things.⁷ It is Christ’s rule over his people in his New Testament churches. We said this definition excludes those who “say they are Jews, and are not” (Rev 2:9). In a follow-up post (here), we said “God’s rule here [i.e., in his “church kingdom”] rests on his redemption of his people.” We refer the reader to those posts for support of this definition. The mustard seed represents this kingdom.

There was a time when this kingdom did not exist. Daniel said God would set it up during the time of the Roman kings (Dan 2:44). In our parable, Jesus portrays this “setting up” as a sower and the seed he sows. As in the two previous parables, the sower is the Son of Man (Matt 13:37).

The field is the world (Gk. kosmos) as in Matt 13:38. Like a sower puts mustard seed in his field, so God placed his kingdom⁸ in the world. He did so during the days of Augustus, the second Roman Caesar.

Jesus said he would give this kingdom to a small group. He said, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32; emphasis added).

The mustard seed served as a good illustration of the small beginning of the kingdom. But, the kingdom would not remain small. 

Gradual Growth

The mustard seed parable shows the kingdom’s gradual growth. It would become a tree. This imagery agrees with the prophets’ vision of the kingdom. Speaking of the virgin-born Messiah, Daniel said, 

Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. (Isa 9:7; emphasis added).

Hosea described Israel during the messianic age: “His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon” (Hos 14:6). Gill says,

This respects the propagation of the church of God, and the interest of Christ in the world, as in the first times of the Gospel, and will be in the latter day; when the Gospel shall be spread everywhere; churches set up in all places; the Jews converted, and the fulness of the Gentiles brought in; and these like spreading branches, and fruitful boughs, abounding in grace and good works.⁹

There will be an extended period during which the kingdom grows.

Final Dominance

This gradual growth is not just in absolute terms. The kingdom increases in size relative to other (pagan) kingdoms. The mustard seed becomes “the greatest among the herbs.” The kingdom of heaven becomes the largest among the other kingdoms of the world.

We need not determine the specific plant Jesus had in mind. “Jesus’ point is that from the smallest seed, with such an insignificant beginning, the plant becomes the greatest of the herbs and serves as an illustration of the kingdom giving protection to many (see Dan. 4:9–18).”¹⁰

Our Lord expressed the final state of the kingdom as “a tree, so that the birds of the air come and lodge in the branches thereof” (Matt 13:32).

The prophets used “birds of the air” to represent those who find protection in a kingdom. Daniel described Babylon’s kingdom this way (Dan 4:10–12). 

And, Ezekiel described the messianic-age kingdom using this imagery (Ezek 17:22-23; 36:34-36). In it, the fowls represent

converted sinners of all sorts, and of all nations, Jews and Gentiles; compared to birds, because weak, defenceless, and timorous; exposed to danger, and wonderfully delivered; are subject to wander and go astray; and for their chirping and warbling notes: now these may be said to dwell under the shadow of the branches of this goodly cedar, Christ and his church; that is, under the ministration of the word and ordinances, which is a very delightful and refreshing shadow, a very safe and fruitful one.¹¹

The prophets also used other imagery to show the kingdom’s dominance over rival kingdoms. Daniel said, “the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever” (Dan 2:44; emphasis added). 

Zechariah said in the messianic age, God would “ speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth” (Zech 9:10). Then, “living water will flow out from Jerusalem, half of it toward the eastern sea and the other half toward the western sea, in summer and winter alike. On that day Yahweh will become King over all the earth” (Zech 14:8–9, HCSB; emphasis added). 

We now live in the age when Christ’s dominion will advance to cover the earth.

The Parable of the Leaven

“Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened” (Matt 13:33).

These two parables teach similar lessons. “If there is a distinction between this parable and the last one, it is that the mustard seed suggests extensive growth and the yeast intensive transformation.”¹²

We will use the same structure as above to organize our comments.

Small beginning

The leaven represents the messianic-age church kingdom. True, leaven often represents sin (Exod 12:15, 19; Lev 10:12; et al.). But, as Carson says, “Though yeast is normally associated with evil in the OT, this is not always so (cf. Lev 7:13; 23:15–18). Metaphors may have diverse uses: the lion at different times symbolizes both Satan and Jesus.”¹³

We know of no passage that describes the messianic-age kingdom in negative terms. Neither does the parable of the leaven. “This parable is not a study on the symbolism of leaven, but is a singular illustration that the kingdom will penetrate and influence the world as effectively as yeast penetrates and transforms the flour into which it is placed.”¹⁴

Who is the woman in the parable? We think Hendriksen is wise “to avoid over-interpretation” of the parable.¹⁵ Jesus does not tell us who she represents.

Her action is the important thing. She places (a small amount of) leaven into (a large amount of) meal. As with the sower, this act represents God placing a (small) kingdom in the (large) world (Gk. kosmos).

Gradual Growth

As before, the small object does not remain small. It grows in both absolute and relative terms. Carson says, 

The yeast doesn’t grow, it permeates; and its inevitable effect, despite the small quantity used, recalls Jesus’ words in [Matt 5:13]. In both parables it is clear that at present the kingdom of heaven operates, not apocalyptically, but quietly and from small beginnings.¹⁶

So, this parable also emphasizes gradualism. The leaven does not do its work in an instant but over a period. This shows the kingdom will not accomplish its purposes at a single point in time. It will do so during the messianic age.

The mustard-seed parable compared the kingdom’s growth to that of other kingdoms. This parable of leaven compares its growth to the world (Gk. kosmos). As leaven penetrates and affects a whole lump, so the kingdom will penetrate and affect the entire world.

This agrees with the Old Testament’s view of the kingdom. David said, “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Ps 110:1). The New Testament refers to this prophecy more than any other. In it, the Messiah (David’s Lord) reigns while God (The LORD) subdues his enemies.

Paul defines the duration of this reign. It began after Christ’s resurrection. It will end when the saints follow him in the resurrection (1 Cor 15:20–26). During the interval, the kingdom will grow as all Christ’s enemies (except death) become his footstool. Then he will defeat his last enemy in the resurrection.

Final Dominance

Leaven controls the destiny of a lump of dough. In like manner, the kingdom of heaven will determine the future of the world. Its triumph will be thorough, as thorough as leaven’s over a lump of dough. The kingdom will “leaven” the whole world. 

This agrees with the prophets’ visions. David said, “All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee” (Ps 22:27; emphasis added). This will happen as Christ’s presence (cp. Gk. parousia) dwells with his congregation (Ps 22:22).

In the messianic age, “God shall bless us; and all the ends of the earth shall fear him” (Ps 67:7; emphasis added). Christ

shall have dominion also from sea to sea, and from the river unto the ends of the earth. . . . Yea, all kings shall fall down before him: all nations shall serve him. . . . His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed. (Ps 72:8, 11, 17; emphasis added) 

This is not a description of the eternal state. It is about a period in history. Poverty, needy children, oppressors, and enemies exist (Ps 72:4, 9). But, like leaven slowly does its work, so the kingdom will gradually overcome them all.

Isaiah continues this theme. In the messianic age, “the earth shall be full of the knowledge of the LORD, as the waters cover the sea” (Isa 11:9). “Israel shall blossom and bud, and fill the face of the world with fruit” (Isa 27:6). Christ “shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law” (Isa 42:4). 

These are only a few examples. Christ will exercise wonderful dominion in his kingdom before the messianic age ends.

Conclusion

Before the sower sowed the mustard seed, there was no tree. Before the woman put leaven in the meal, there was no lump ready for the oven. And, before Jesus’s first coming, there was no messianic-age church kingdom in the world.

We have prophetic visions of the kingdom. The Old Testament prophets described its future (to them) glory. 

God has now established the kingdom. Christ has given further prophetic visions of the wonderful results it will achieve. These include parables that show the glory of the now-present messianic age.

These visions encourage us to obey Jesus. We will pray as he taught. “Thy kingdom come. Thy will be done in earth, as it is in heaven” (Matt 6:10). The prophetic visions tell us kingdom leaven will produce this kind of world.

We will witness as he commanded. “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt 28:19). The prophetic visions show us the nations will worship Christ in the messianic age (e.g., Ps 22:27). They will take refuge in the kingdom mustard tree.

Will we believe these good reports? 

These optimistic prophetic visions fit well in inmillennialism. May this prophetic model strengthen your faith and encourage your obedience to the King.

1. A. C. Gaebelein, The Seven Parables: Matthew 13 (Los Angeles, CA: The Bible House of Los Angeles, n.d.), 33.
2. Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 46.
3. Craig L. Blomberg, Matthew, vol. 22 of The New American Commentary (Nashville: Broadman & Holman, 1992), 219–20.
4. We have chosen this name for our prophetic model.
5. The parables of the sower (Matt 13:1–23) and the weeds (Matt 13:24–30, 36–43).
6. Thomas Whittemore, Notes and Illustrations of the Parables of the New Testament, rev. ed. (Boston: J. M. Usher, 1855), 108-09.
7. We called God’s overarching rule his “creation kingdom.” It can never begin, grow, or change in any way. Like God, it is all-encompassing and immutable. We defined our two kingdom terms here, here, and here.
8. By “kingdom” we mean his messianic-age church kingdom.
9. John Gill, An Exposition of the Old and New Testaments in The Baptist Commentary Series (Paris, AR: The Baptist Standard Bearer, 1989), 6:454. Emphasis added.
10. Myron S. Augsburger and Lloyd J. Ogilvie, Matthew, vol. 24 of The Preacher’s Commentary Series (Nashville: Thomas Nelson, 1982), 18.
11. Gill, “Exposition,” 6:85. Emphasis his.
12. D. A. Carson, “Matthew,” in vol. 8 of Expositor’s Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1984), 319.
13. Carson, “EBC,” 319.
14. Augsburger and Ogilvie, “Matthew,” 18.
15. William Hendriksen, Exposition of the Gospel According to Matthew, New Testament Commentary (Grand Rapids: Baker, 1973), 568.
16. Carson, “EBC,” 319.