The well-known formula “the Kingdom of Heaven is like…”, which appears (with small modifications) throughout the chapter may be somewhat misleading. The parables of this chapter expand not so much on the nature of the Kingdom, but how it is received or grasped. As ever, Jesus does not give abstract teaching about the nature of the Kingdom and the world but rather shows us what participation in God’s Kingdom means. We might hear an echo not only of the prayer of “your Kingdom come” (6:10), but the promise that the Kingdom of Heaven belongs to the poor in spirit (5:3) and those who are persecuted for righteousness’ sake (5:10). Like a small mustard seed or yeast, God’s strength works through weakness (cf. 1 Cor 1:27; 2 Cor 12:9).

Do not despise the day of small things (31-33): The two parables in 31-33 each emphasise both the smallness and growth of the Kingdom. Neither parable ought to be pushed too literally: one would not generally sow a single mustard seed, which would have grown to between two and six feet – perhaps “the greatest of shrubs” (NRSV), but unlikely to attract nesting birds. Likewise three sata of flour is perhaps 39 kilograms (50 pounds) – the (unrealistically?) large quantity of flour corresponds to the largeness of the particular mustard bush (tree?) which Jesus has in mind. As so often in his parables, Jesus uses hyperbole to make his point. Dry attention to the details and (in)accuracy of Jesus’ illustrations will not serve to bring the gospel to contemporary hearers!

As early as the fourth century, Hilary of Poitiers noticed that a mustard seed must be “seized by someone and delivered up to death as though buried in the field by a sowing of its body” and yeast “is buried with the judgement of death.”[1] The smallness of the seed and the yeast point us to the inauspicious breaking in of the Kingdom, in a lone man crucified. If the church is indeed an agent and participant in God’s Kingdom breaking in, its life must surely reflect not only providing safe shelter as a mustard seed does for birds but also being “poured out for many” (Matt 26:28) like yeast which penetrates the whole dough.

The Kingdom re-orders priorities (44-46): In v33, the woman is described literally as hiding (ἐγκρύπτω) the yeast in the dough – a bridge to the parable of the hidden treasure. In the parables of the treasure the pearl, the emphasis shifts from the inauspicious beginnings of the Kingdom to its value. The discoveries made by the man in the field and the pearl merchant are the opportunity of a lifetime. To acquire these new things, each must give up everything they have – but this sacrifice is in fact joy (v44)!

Here is a challenge for preachers. So often in the western church the sacrifice of “costly discipleship” (Dietrich Bonhoeffer) is felt as a burden. Many of us have things we hold onto which prevent us from ‘buying into’ the Kingdom: it is indeed difficult for those with earthly riches to enter the Kingdom of Heaven (Matt 19:24). This is a parable; Jesus is not commanding that we sell all we have. As much as it may be tempting to point out all of the things contemporary hearers value more highly than the Kingdom, we should keep the emphasis where Jesus has put it. How do we present the Kingdom of Heaven in such a way that its beauty inspires and delights? How does God’s Kingdom and the work of Jesus Christ capture our hearts so that we consider all else garbage compared to it (Phil 3:7)? Neither the man in the field nor the merchant needed to be commanded to give up everything for this treasure. Finally, we might remember that Jesus himself gave everything up for the sake of the Kingdom of Heaven, for the joy set before him – a joy in which he invites us to share (Heb 12:2).

Sharing the treasure (47-52): While the parable of the dragnet begins similarly to our earlier parables, it seems to have more in common with the parable of the wheat and weeds (vv24-30; 36-43). Matthew takes care to separate this parable from the idea of ‘fishers of people’ – it is the angels who sort at the end of the age (v49). Of significance in the interpretation of the parable is praxis. Evil-righteous (v50) is the contrast for the bad-good of verse 48. Could there be a connection between the righteous and those who have sacrificed everything for the Kingdom (v44-46, but see also Matt 5:6)?

The final verses summarise not only this last parable, but the whole chapter. Jesus is speaking here to those to whom he has explained the parables. Jesus’ listeners have heard and understood: how much more do we hear and understand this side of the cross and resurrection! But what to do with this understanding? It is to be shared! Jesus is discipling his hearers to become teachers (see Matt 28:19); they are like landowners who possess treasure (v44). This treasure is not to be held onto tightly, but given away freely. Εκβάλλει (v52) is translated here “brings out” (NRSV), but elsewhere “cast out” – the treasure is not displayed for others to admire, but given away for others to receive. In this way, the teaching echoes the Kingdom itself – permeating the whole dough (v33). How might God’s Kingdom be embodied in our churches? How do we teach, exhort and encourage one another, rejoicing in what we have received and giving it freely to others?

[1] Ancient Christian Commentary on Scripture (Intervarsity Press, 2000-2010), NT 1A:201-02

We are gathered once again hear the good news of God’s Kingdom

For our hearts to be filled with the love of the Father

For our actions to be shaped by the teaching of the Son

And for our words to be filled with the Spirit of hope

We come in our smallness

Trusting that your love will continue to grow in our lives

We come to praise you God, the giver of all good things

Fill our hearts with your love

So that it would overflow through us to all your people

Amen

We bring before God those times when God’s Kingdom and love have not shaped our lives, asking to be forgiven and made new.

Lord Jesus, too often this week you have only been a small part of our lives

We long for the seed of your love to grow fully within us

But it has sat dormant as we’ve looked elsewhere for joy

Take away from us all those things we hold onto

Which prevent us from receiving your Kingdom

Fill us with the joy of your love, so that it would fill every hour of our days

Shape us as citizens of your Kingdom

So that in all of our interactions we are filled with your presence

And bring your Kingdom near to others.

Amen

Hear the good news: For the joy set before him, Jesus Christ endured the shame of the cross, taking all our weakness and failure. Jesus went to the cross for the joy of having you as part of God’s Kingdom. Know this: you are forgiven, and in Christ all of those things which drag you away from God have lost their power. Be at peace. Amen.

God has generously given you treasure of great value

God has poured out his own life so that you could enter God’s Kingdom

Go in joy, celebrating this priceless gift

And sharing this treasure you’ve received with all around you