What’s the Kingdom of G-d like?

Contrary to popular interpretation, the parables of the Mustard seed and the Yeast are not synonymous.

An examination of Luke 13:18-21

Mashal (Parable) of the Mustard Seed

18 Then Yeshua (Jesus) said, “What is the Kingdom of G-d like? How can I illustrate it? 19 It’s like a tiny mustard seed that a man planted in a garden; it grows and becomes a tree, and the birds make nests in its branches.”

Mashal (Parable) of the Yeast

20 Yeshua also asked, “What else is the Kingdom of G-d like? 21 It’s like the yeast a woman used in making bread. Even though she put only a little yeast in three measures of flour, it fermented every part of the dough.”

Introduction:

This chapter of Luke’s gospel records a number of positive and negative examples of actions taken within the Kingdom of G-d. In order to understand the fullness of what the Kingdom of G-d entails we must first understand the simple and often overlooked fact that the kingdom of G-d exists both within and without and has existed from before the creation of the world.

Luke 17:20-21King James Version (KJV) “20 And when He was demanded of the Pharisees, when the kingdom of G-d should come, He answered them and said, The kingdom of G-d cometh not with observation:

21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of G-d is within you.”

Matthew 25:34King James Version (KJV) “34 Then shall the King say unto them on his right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world:”

Colossians 1:16King James Version (KJV) 16 For by Him (Yeshua) were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him:

Acts 17:28King James Version (KJV) 28 For in Him (G-d) we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

This might be considered convoluted or overly complicated but the truth is that it’s very simple. How do we define the kingdom of G-d?

The kingdom of G-d is that which is under the Rule of G-d. Who and what are under to the rule of G-d? All beings, all things, all subjects, all objects, everything. The kingdom is past, present and future; we see it incomplete only because we’re unable to see ourselves complete from within time. The complete self sees the complete kingdom. G-d sees us perfected in His Son from the foundation of the world.

Ephesians 1:4 King James Version (KJV) “4 According as He (G-d) hath chosen us in Him (Yeshua) before the foundation of the world, that we should be holy and without blame before Him (G-d) in love:”

Revelation 13:8 King James Version (KJV) “The Lamb (Yeshua) slain from the foundation of the world.”

G-d is and has and will always be King. Some acknowledge this pre-existing truth and are saved, others refuse it and are lost.

Mashal (Parable) of the Mustard Seed:

18 Then Yeshua (Jesus) said, “What is the Kingdom of G-d like? How can I illustrate it? 19 It’s like a tiny mustard seed that a man planted in a garden; it grows and becomes a tree, and the birds make nests in its branches.” –Luke 13:18-19

Yeshua has recently warned of the guilt of every human being (Luke 13:1-5). He has likened the people of Israel and her teachers to a fruitless fig tree (Luke 13:6-8). And, He has healed a woman on the Sabbath (Luke 13:9-17). Following the two mashlim of the Mustard seed and the Yeast, He will speak of the narrow gate and present the kingdom of G-d as the New Jerusalem, a city that every righteous one from every nation will enter into. This is followed by His grief for the current state of the city of Jerusalem and the people of Israel. Notice the rhythm that is created here. A positive presentation of the kingdom’s end goal (already complete outside of time) is juxtaposed against a negative present consequence of the kingdom, infected by sin (present temporary incomplete state within time). Luke 13:22-35

It’s this rhythm that allows us a wider scope of understanding when we examine the mashlim of the Mustard seed and Yeast together. Contrary to popular interpretation, they are not synonymous, rather, they’re a juxtaposition, in the one (Mustard seed) we see the completed future kingdom, in the other (Yeast) we see the sin affected present kingdom. G-d is King over both Kingdoms, Yeshua reigns over both Kingdoms.

18 Then Yeshua (Jesus) said, “What is the Kingdom of G-d like? How can I illustrate it?”

It’s important to note that in both this parable and the following one, Yeshua is offering an illustration. He is not saying that the kingdom of G-d is like a mustard seed, rather He is saying that the kingdom of G-d is illustrated by the whole of the process of a mustard seed’s participation in the growth of the tree and the residing birds.

19“It’s like a tiny mustard seed that a man planted in a garden; it grows and becomes a tree, and the birds make nests in its branches.”

First of all, many western thinkers are confused by this parable because they are familiar with the small form of the mustard plant that grows in many western countries, it is in fact a different variety from the tree variety found in Israel and the Middle East.

Secondly, we should note that the mustard seed is known for its tiny appearance. Like Yeshua, the rabbis’ used the mustard seed in figures of speech conveying smallness (B’rakhot 31a and Leviticus Rabbah 31:9).

Thirdly, we should make note of the fact that it is a man who plants the mustard seed, where as in the parable of the bread it is a woman who adds the yeast. This is of significant theological importance with regard to Jewish teaching. (This has symbolic meaning. I am in no way suggesting that men are more righteous than women. Life experience tells me otherwise.)

Fourthly, the mustard seed is seen here as a positive participant. In fact the mustard seed and the plant itself are tenacious, able to grow in arid conditions, between rocks and from within walls. It will grow to adulthood regardless of the harshness of its environment. The mustard seed and tree are a symbol of positive chutzpah (tenacious strength).

Finally, the birds here are not pictured as attacking the tree or defiling it in any way as is sometimes the case when carrion attack a carcass. Here the birds are making their home, nesting and finding security. This is most reminiscent of the Scriptures: Ezekiel 17:23; Daniel 4:12, 14, 21-22.

Ezekiel 17:23English Standard Version (ESV) “On the mountain height of Israel will I plant it, that it may bear branches and produce fruit and become a noble cedar. And under it will dwell every kind of bird; in the shade of its branches birds of every sort will nest.”

These birds are the righteous from among the nations, gathered in the tree of G-d’s sheltering kingdom. This is a picture type for the righteous among the nations and their gathering in the New Jerusalem at the end of the age. This is clarified by Yeshua’s words in the latter part of this chapter, verses 22-30.

Mashal (Parable) of the Yeast:

20 Yeshua also asked, “What else is the Kingdom of G-d like? 21 It’s like the yeast a woman used in making bread. Even though she put only a little yeast in three measures of flour, it fermented every part of the dough.”

As I have stated previously, many see these two parables as being synonymous, I do not. I believe Yeshua is continuing the rhythm of teaching that is evident throughout this chapter. He is using to opposing representations of the kingdom to show that it is now and not yet fully. Complete outside of time but has been suffering under sin (yeast) within time.

Yeshua also asked, “What else is the Kingdom of G-d like? 21 It’s like the yeast a woman used in making bread.

One of the most compelling reasons to reject the standard misinterpretation of the parable of the Yeast, is the symbol of yeast itself. Aside from the extra biblical evidence for the Jewish cultural understanding of yeast as a symbol of sin, there are numerous Biblical references regarding the significance of yeast as a symbol of sin:

Exodus 23:18New International Version (NIV) 18 “Do not offer the blood of a sacrifice to me along with anything containing yeast.

“The fat of my festival offerings must not be kept until morning.

Mark 8:15New International Version (NIV) 15 “Be careful,” Jesus warned them. “Watch out for the yeast of the Pharisees and that of Herod.”

1 Corinthians 5:6-7 6 Your boasting is not good. Don’t you know that a little yeast ferments the whole batch of dough? 7 Get rid of the old yeast, so that you may be a new unfermented batch—as you really are. For Messiah, our Passover lamb, has been sacrificed.

These are just three of 52 Biblical passages that identify yeast as representing sin. Those who oppose the interpreting of the yeast in this mashal as sin are able to site only one obscure extra biblical sage in rebuttal. This parable is not the exception to the rule, it is the exceptional teaching of the Ruler, using an immutable symbol of sin to convey the reality of the present, temporary state of His kingdom.

Yeast was and is a symbol of sin in Judaism. This is undisputable. Therefore it cannot symbolize the positive influence of the gospel in this parable.

As in the previous parable, Yeshua is not saying that the kingdom of G-d is like yeast (sin), yeast is part of the illustration that shows what the kingdom of G-d is like (within time).

Notice that the yeast is added to the dough by a woman rather than a man. In the previous parable it was a man (Son of Man) that provided the seed for planting. This is reminiscent of the Farmer who sowed the seed in the parable of the sower. The Farmer represented G-d Himself and in the previous parable the sower of the mustard seed represents Yeshua Himself.

Here however the yeast is added by a woman rather than a man. Symbolically speaking, this is a reference to the entry of sin into the kingdom of G-d on earth.

Genesis 3:6New King James Version (NKJV) 6 So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate.

This subtle but profound difference is yet another proof that the parable of the yeast is about the negative effect of sin upon the kingdom rather than the spread of the gospel. It is blasphemous to suggest that the gospel is like yeast (sin).

Even though she put only a little yeast in three measures of flour, it fermented every part of the dough.”

With regard to this last line of the parable I think Shaul/Paul the apostle says it best:

1 Corinthians 5:6-7 6 Your boasting is not good. Don’t you know that a little yeast ferments the whole batch of dough? 7 Get rid of the old yeast, so that you may be a new unfermented batch—as you really are. For Christ, our Passover lamb, has been sacrificed.

Halakhah (The Way We Walk/The Way We go Forth)

In light of this chapter of Luke and in particular the two distinctly different parables of the Mustard seed and the Yeast, how do we walk our faith?

We are faced with the age old choice between accepting the influence of yeast (sin), or receiving the seed (gospel). The former requires great effort and brings weariness to the soul, the latter is a life giving gift that rests in the branches of eternity.

© Yaakov Brown 2015