J. The kingdom of God (13:18–30)
J. The kingdom of God (13:18–30)
The two short parables that begin this section form a pair also in Matthew (that of the mustard seed, but not the leaven, occurs in Mark).
1. The mustard seed (13:18–19)
Luke’s therefore shows that this teaching arises out of the preceding. The opposition of the ruler of the synagogue and his friends did not mean that the kingdom would fail of its consummation. The warm welcome the multitude gave Jesus’ retort to the ruler and their joy in all his works (17) showed that the kingdom was making its impact. Matthew and Mark place the parable differently, but this should not be taken as a reason for rejecting Luke’s setting. This is the kind of pithy story that might easily be repeated and used in different ways. In fact, in Matthew and Mark the contrast between the tiny size of the mustard seed and the big plant that results is the point. Luke, however, does not even mention the size of the seed. Here the point is the end result: the plant grows so big that the birds nest in its branches. The precise plant in mind is not known for certain, but most think of the sinapis nigra. This is not really a tree, but under favourable conditions it grows to a height of ten or twelve feet. The birds roosting in the branches are often a symbol for the nations of the earth (Ezek. 17:23; 31:6; Dan. 4:12, 21). The kingdom will be universal. People from all nations will find themselves therein.
2. The leaven (13:20–21)
The previous parable was concerned with the kingdom’s extension through the world; this one rather with its transforming power. Where home-made bread was common, people would grasp the point more easily than we do today. There seems no emphasis on the fact that the woman used three measures of meal (though this is the quantity used by Sarah, Gen. 18:6). It may have been the normal quantity, but it was not a small amount (cf. NEB, ‘half a hundredweight of flour’). Only a small amount of leaven is needed to make a large quantity of dough rise. Leaven is often used in Scripture to denote a bad influence, but there seems no reason for taking it in such a way here. The point is that a small quantity of leaven makes itself felt throughout a much larger mass. So with the kingdom. Leaven works quietly and unseen, and the kingdom works through Christ’s influence on people’s hearts, not in anything merely external and visible. It is perhaps worth noting also that leaven works from inside: it cannot change the dough while it is outside. But it is also important that the power to change comes from outside: the dough does not change itself.
3. Who are in the kingdom? (13:22–30)
The next incident took place on another occasion, but it is connected in subject. Jesus makes it clear that there will be many surprises in the membership of the kingdom.
22–23. The impression Luke conveys is that Jesus journeyed on towards Jerusalem (he emphasizes the destination) without haste, and with many pauses for teaching in both large towns and small villages. Somewhere someone asked, Lord, will those who are saved be few? The question was very relevant in view of the confused religious state of the day. There is evidence that it was widely discussed (e.g. 4 Ezra 7:55ff.), and that the rabbis held widely differing views (e.g. Sanhedrin 97b). But it seems to have been firmly held that all Israel would be saved, except for a few blatant sinners who excluded themselves (Sanhedrin 10:1).
24–25. Jesus does not answer directly, but urges his questioner and others (Strive is plural) to make sure that they are in the number, however large or small it proves to be. This is much more important than doing some arithmetic on those rescued from eternal loss. Strive is a word denoting whole-hearted action. It is a technical term for competing in the Games (LSJ), and from it we get our word ‘agonize’. It points to no half-hearted effort. This does not mean that human achievement merits entrance into the kingdom: it is the attitude that is in mind. The narrow door is not explained, but it is plainly the door into salvation. The many who will be unable to enter are those who do not try to get in until too late. There is significance in the future, will seek, which contrasts with the present, Strive. Those who strive now enter. Neither here nor elsewhere is there any indication that genuine seekers find themselves excluded from the kingdom, but there is inevitably a time-limit on the offer of salvation. When the door of opportunity is finally shut it will be too late. People must strive to enter now.
26. Jesus envisages some of those rejected as pleading that they had known the Lord. They ate and drank where he was; he taught where they were. Incidentally some rabbis forbade teaching in the open street (Moed Katan 16a), but not Jesus. He opened his teaching to all people, wherever they were. But these people plead no more than physical proximity. They cannot claim that they ever entered into sympathetic understanding of what he was teaching. There was no acceptance, no response; their attitude was superficial.
27. In consequence in the end they will know complete rejection. The householder says that he does not know where they come from and he brands them as workers of iniquity (cf. Ps. 6:8). No specific evil deed has been mentioned, but in the end there will be only two classes, those inside and those outside. Since these people did not take the necessary steps to get inside, they are to be numbered with the evildoers outside.
28. They will wail (in grief ) and gnash their teeth (in rage). This marks the ultimate in disappointment and frustration. But these people will feel no less when they see the great heroes of the faith in the kingdom they had always thought they would share while they find themselves thrust out. This last expression seems to imply the use of some force. The end result of their attitude is to bring upon them the active opposition of God.
29–30. There will be many surprises in the final membership of the kingdom. People will come from the four corners of the earth, which means that the Gentiles will be well represented (cf. Isa. 45:6; 49:12). This will surprise those Jews who think they have a mortgage on the kingdom. Sit at table employs the imagery of the Messianic banquet, a symbol of the joy of the end time greatly beloved of the Jews. It must have astounded them to hear of Gentiles taking part in it all, while they themselves were excluded. There is a double mortification: being excluded themselves and seeing the despised Gentiles included. The reversal can be complete, as the words about the first and the last amply demonstrate. God’s ways are not our ways.