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Matthew 13:31
Verse
Context
The Parable of the Mustard Seed
30Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat into my barn.’”31He put before them another parable: “The kingdom of heaven is like a mustard seed that a man planted in his field.32Although it is the smallest of all seeds, yet it grows into the largest of garden plants and becomes a tree, so that the birds of the air come and nest in its branches.”
Sermons
Teresa Conlon
G. Campbell Morgan
A.W. Pink
J.R. Miller
T. Austin-Sparks
Arno Clemens Gaebelein 
St. John ChrysostomSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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;
John Gill Bible Commentary
Another parable spake he unto them,.... To the disciples and the multitude, and which was of the same kind, to the same purpose, and relating to the same subject as the former; the spread of the Gospel, and the increase of it in the world, The kingdom of heaven is like unto leaven. The word "leaven" is every where else used in a bad sense; and either designs immorality, as malice and wickedness, or false doctrine, such as that of the Pharisees and Sadducees: but here it seems to be taken in a good sense, and the Gospel to be compared unto it; nor for its disagreeable qualities, but on account of its small quantity; it is a little leaven that leavens the whole lump, and may express, as the grain of mustard seed does, the small beginnings of the Gospel, and its meanness in the eyes of men; and on account of its piercing, penetrating, and spreading nature: so the Gospel reaches the conscience, pierces the heart, enlightens the understanding, informs the judgment, raises and sets the affections on right objects, subdues the will, and brings down all towering thoughts, to the obedience of Christ, in particular persons; and has penetrated and made its way, under divine influence, through towns, cities, kingdoms, and nations: also on account of its heating, swelling, and assimilating nature; so the Gospel, where it takes place, warms the affections, causes the heart to burn within, inspires with zeal for God, and Christ, and the Gospel; it swells and fills churches with such as shall be saved, and assimilates the several persons it operates in, makes them like one another, one bread, one body, having like precious faith, knowledge, and experience, though in a different degree, Which a woman took and hid in three measures of meal. By the "three measures of meal", are meant the elect of God; who, because of their nature and quality, are compared to meal, or fine flour; and that because of that of which it is made, wheat, to a corn of which Christ is compared, Joh 12:24 and by whose grace the saints are what they are, justified, regenerated, and sanctified; and on account of the manner it becomes so, as by grinding the wheat, sifting it when ground, and separating it from the bran; all which may express the first convictions in the conscience of awakened sinners, the grace of God in conversion, and the separation of them from the rest of the world, in the effectual calling; as also by reason of its choiceness, purity, and goodness, the saints being chosen of God and precious, and being pure and spotless, through the grace and righteousness of Christ, and being highly valued, and had in great esteem by him; and because of their quantity, are compared to three measures of meal. The measure here designed, is the Hebrew seah, which held a gallon and an half, and three of these made an ephah; and which is often rendered by the (a) Targumists, , "three seahs", or "measures", the very phrase here used; and the reason why three are particularly mentioned is, because such a quantity used to be fermented and kneaded by women at one time; see Gen 18:6 and for the further illustration of this, take the following passage out of the Talmud (b), "The wise men say, that three women may be employed in one lump of dough; one may knead it, another may make it into loaves, and another may bake it--and it is a tradition, "that in wheat they use three kabs", or "measures", and in barley four "kabs". These measures, as here used parabolically, may design the small number of God's elect; and, as some have thought, may have respect to the three then known parts of the world, where they were, or should be: by the woman that took and hid the leaven in these measures, is meant, either the church, sometimes compared to a woman in Scripture, Rev 12:1 or the ministers of the Gospel, wisdom's maidens; or rather, Jesus Christ, the wisdom of God; see Pro 9:1 and the reason why a woman is mentioned is, because it was, with the Jews, the work of women to ferment the flour, knead the dough, and make the bread: and this action of taking and covering the leaven in the meal, may denote the power of Christ, in opening the heart, and putting in the Gospel, which unless he takes in hand, and uses, is ineffectual; as also the passiveness of men, under the first workings of the Spirit of Christ upon their souls, by the Gospel; and likewise, the secret and invisible power of divine grace, operating by the ministry of the word, upon the heart, Until the whole was leavened: to be "leavened" by the Gospel, is to be evangelized by it, to be brought into the life and liberty of it, to a Gospel way of living by faith on Christ; to derive all peace, joy, and comfort from him, and not from any works of righteousness; and to have a man's obedience influenced by the love of God, so as to do it cheerfully, and without dependence on it. Now the Gospel, where it has entrance and takes place, powerfully and effectually, continues to operate more or less, as the leaven in the meal, until the whole man, soul and body, all the faculties of the soul, and members of the body, are influenced by it; and will continue with power and efficacy in the world, and church, until all the elect of God are wrought upon by it, and are brought in. There is a late ingenious interpretation (c) of this parable, which, since the word "leaven" is elsewhere always used in a bad sense, deserves consideration; according to which, this parable expresses not the spread of truth, but of error; by "the woman" is thought to be meant, the Apocalyptic woman, the woman spoken of in the Revelations, the whore of Rome, the mother of harlots; and the "leaven" which she took, the leaven of false doctrine and discipline; by her "hiding" it, the private, secret, artful methods, false doctrines, and bad discipline were introduced, and the gradual progress thereof; and by the "three measures of meal", the bishops and doctors of the church, among whom this leaven was spread, and who were fermented with it; particularly those three bishops of Rome at first, Sosymus, John the faster, and Boniface the third; which by degrees spread itself, until the whole Christian world was affected with it; and for a long time lay hid and undiscovered, till the Lord raised up Wyclif, John Huss, Jerom of Prague, Luther, and other reformers. The reader may choose which interpretation he likes best, (a) Targum Onketos & Jarchi, in Exod. xvi. 36. & Targum Jon. in Ruth ii. 17. (b) T. Hieros. Pesachim, fol. 30. 2. (c) Vid. Teelman. Specimen Explic. Parabolarum, p. 64, 65, 66, 67, 68.
Tyndale Open Study Notes
13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).
Matthew 13:31
The Parable of the Mustard Seed
30Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat into my barn.’”31He put before them another parable: “The kingdom of heaven is like a mustard seed that a man planted in his field.32Although it is the smallest of all seeds, yet it grows into the largest of garden plants and becomes a tree, so that the birds of the air come and nest in its branches.”
- Scripture
- Sermons
- Commentary
Small Things Are Big Things
By Teresa Conlon1.9K52:56ZEC 4:10MAT 13:31
This sermon emphasizes the significance of seemingly small things in our spiritual life, highlighting how even the tiniest seed of faith or sin can have a profound impact. It urges listeners not to despise small beginnings or overlook small sins, as they can hinder the fullness of God's purpose. The message stresses the need for humility, repentance, and surrender to God in addressing these areas to experience transformation and fulfill God's intended plan.
The Parable of the Mustard Seed
By G. Campbell Morgan0Kingdom GrowthHumility vs. Worldly PowerMAT 13:31G. Campbell Morgan explores 'The Parable of the Mustard Seed,' emphasizing the importance of careful interpretation to avoid popular misconceptions and historical misinterpretations. He argues that the parable illustrates the unnatural growth of the Kingdom of God, which, while starting from humble beginnings, has often developed into something that contradicts its original intent, leading to pride and dominance rather than humility and service. Morgan warns against equating worldly success with the true nature of the Kingdom, asserting that the Church has often strayed from Christ's teachings of lowliness and meekness. He concludes that true greatness in the Kingdom will ultimately be defined by service and humility, contrasting it with the false greatness often pursued by the Church throughout history.
The Parable of the Mustard-Seed
By A.W. Pink0The Nature of the Kingdom of HeavenCorruption in the ChurchMAT 13:31A.W. Pink expounds on 'The Parable of the Mustard-Seed,' emphasizing that the parable illustrates the corrupting influence of worldly systems on the true nature of the Kingdom of Heaven. He argues against the popular interpretation that sees the mustard seed as a symbol of the Gospel's success, instead suggesting that the growth into a tree represents a deviation from the original intent of Christ's teachings. Pink highlights that the 'birds of the air' symbolize Satan and his agents, who find refuge in this corrupted system, indicating a departure from the true essence of Christianity. The sermon warns against the dangers of worldly prominence and the infiltration of falsehood within the Church, ultimately portraying a somber view of the historical development of Christendom. Pink's analysis serves as a call to discernment regarding the true nature of the Kingdom of Heaven amidst the challenges of worldly influence.
Seeds of Light
By J.R. Miller0Embracing TrialsSpiritual GrowthPSA 97:11MAT 13:31J.R. Miller's sermon 'Seeds of Light' emphasizes that God sows blessings in the form of seeds, which require faith and patience to grow into fullness. He illustrates that spiritual blessings, like light and gladness, often come disguised as difficult duties or trials, much like seeds that appear unattractive but yield beauty and joy when nurtured. Miller encourages believers to embrace life's challenges, as they are opportunities for growth and divine rewards. He draws parallels between the hardships faced in life and the seeds of light that can lead to spiritual fulfillment and character development. Ultimately, the sermon calls for a courageous acceptance of God's will, suggesting that true blessings are often found in the most challenging experiences.
Within Christianity There Is Great Mixture
By T. Austin-Sparks0DiscernmentThe Nature of the KingdomMAT 13:31T. Austin-Sparks emphasizes the complexities within Christianity, using the parable of the mustard seed to illustrate how the Kingdom of Heaven, while starting small, has grown to encompass a mixture of good and evil. He warns that many who hear the teachings of Jesus may not grasp their deeper meanings, leading to misinterpretations of the parables. Sparks highlights the importance of discernment among believers, as the presence of 'birds'—representing evil—within the 'tree' of Christianity can lead to confusion and disappointment. He encourages Christians to seek understanding and not be surprised by the mixture of good and bad within the faith community, as Jesus foretold these challenges. Ultimately, he reassures that God will separate the good from the bad at the end of the age.
Nebuchadnezzar's Dream Vision. His Insanity and Restoration
By Arno Clemens Gaebelein0ISA 5:7EZK 31:3DAN 4:22DAN 4:33MAT 13:31ROM 11:17PHP 2:3REV 13:14Arno Clemens Gaebelein preaches on the story of King Nebuchadnezzar's pride, fall, and restoration as a warning against self-exaltation and the consequences of turning away from God. The King's experience of being humbled and then restored serves as a lesson for both individuals and nations, emphasizing the importance of acknowledging the Most High and living in humility. The symbolism of the great tree in the Bible represents man's power and influence on earth, with Nebuchadnezzar's downfall illustrating the inevitable judgment on pride and self-exaltation.
Homily 46 on Matthew
By St. John Chrysostom0MAT 5:16MAT 10:9MAT 13:24MAT 13:31MAT 13:33MAT 19:27ACT 8:101CO 12:311CO 16:13John Chrysostom preaches on the parable of the wheat and tares, emphasizing the presence of false teachings and corrupters within the Kingdom of Heaven, warning against the devil's craft of mixing error with truth to deceive. He highlights the need for continual watchfulness and discernment to protect the purity of the faith. Chrysostom urges believers to focus on living virtuous lives, showing kindness, charity, and self-denial, rather than seeking after miracles as a sign of faith. He stresses that true greatness comes from imitating the apostles in forsaking worldly desires and dedicating oneself to Christ, ultimately leading to eternal life.
The Kingdom of Heaven
By George Warnock0GEN 1:12PSA 110:1MAT 13:31MAT 24:14MRK 4:28JHN 12:24EPH 2:15HEB 10:7HEB 12:22REV 1:6George Warnock preaches about the rebuilding of the Tabernacle of David, signifying the day of the Royal Priesthood where Christ, as King and Priest, unites with believers to make them 'kings and priests unto God.' Jesus taught in parables to reveal the mysteries of the Kingdom, emphasizing its gradual growth and development rather than a sudden appearance. The Kingdom of God expands beyond one nation to encompass all the earth through the preaching of the gospel, transforming believers into a heavenly people known as 'The City of the living God, the heavenly Jerusalem.' The fruition of the Kingdom is likened to the 'full corn in the ear,' symbolizing Jesus enthroned and embodied in the lives of His faithful followers.
Man’s Way vs. God’s Way (Isaiah 55:8,9)
By T. Austin-Sparks0JOB 23:10PSA 139:15PRO 20:24ISA 55:8MAT 13:31ROM 8:281CO 3:11HEB 11:8JAS 1:21PE 1:6T. Austin-Sparks emphasizes the contrast between man's ways and God's ways, highlighting how God's beginnings are often small and hidden but lead to lasting value, unlike man's tendency to start with grand frameworks. He points out that God's greatest works come from intrinsic values developed through deep, secret histories, as seen in the lives of biblical figures like Moses, Abraham, and David. Sparks encourages embracing God's focus on depth, solidity, and intensity, even if it involves testing and hiddenness.
The Parables of Jesus
By Zac Poonen0MAT 7:24MAT 9:16MAT 13:24MAT 13:31MAT 13:33MAT 13:44MAT 13:47MAT 18:23MAT 20:1MAT 21:28MAT 21:33MAT 22:2MAT 24:45MAT 25:1MAT 25:14MAT 25:31MRK 4:3MRK 4:26LUK 6:39LUK 7:31LUK 7:41LUK 10:30LUK 11:5LUK 11:11LUK 12:16LUK 13:6LUK 14:7LUK 14:28LUK 14:31LUK 15:3LUK 15:8LUK 15:11LUK 16:1LUK 17:7LUK 18:1LUK 18:9LUK 19:12LUK 21:29Zac Poonen preaches on various aspects of entering God's Kingdom, emphasizing the importance of good soil for spiritual growth, the need to be properly clothed with Christ's righteousness, and the significance of building our lives on a solid foundation of obedience. He also delves into the concept of paying the price in following Christ, highlighting the effortless growth that comes from following the Spirit's laws and the necessity of valuing Jesus above all else. Poonen addresses the themes of loving God and man, the danger of legalism, the different types of backsliders, spiritual pride, watching and praying, and being faithful with God's gifts.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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;
John Gill Bible Commentary
Another parable spake he unto them,.... To the disciples and the multitude, and which was of the same kind, to the same purpose, and relating to the same subject as the former; the spread of the Gospel, and the increase of it in the world, The kingdom of heaven is like unto leaven. The word "leaven" is every where else used in a bad sense; and either designs immorality, as malice and wickedness, or false doctrine, such as that of the Pharisees and Sadducees: but here it seems to be taken in a good sense, and the Gospel to be compared unto it; nor for its disagreeable qualities, but on account of its small quantity; it is a little leaven that leavens the whole lump, and may express, as the grain of mustard seed does, the small beginnings of the Gospel, and its meanness in the eyes of men; and on account of its piercing, penetrating, and spreading nature: so the Gospel reaches the conscience, pierces the heart, enlightens the understanding, informs the judgment, raises and sets the affections on right objects, subdues the will, and brings down all towering thoughts, to the obedience of Christ, in particular persons; and has penetrated and made its way, under divine influence, through towns, cities, kingdoms, and nations: also on account of its heating, swelling, and assimilating nature; so the Gospel, where it takes place, warms the affections, causes the heart to burn within, inspires with zeal for God, and Christ, and the Gospel; it swells and fills churches with such as shall be saved, and assimilates the several persons it operates in, makes them like one another, one bread, one body, having like precious faith, knowledge, and experience, though in a different degree, Which a woman took and hid in three measures of meal. By the "three measures of meal", are meant the elect of God; who, because of their nature and quality, are compared to meal, or fine flour; and that because of that of which it is made, wheat, to a corn of which Christ is compared, Joh 12:24 and by whose grace the saints are what they are, justified, regenerated, and sanctified; and on account of the manner it becomes so, as by grinding the wheat, sifting it when ground, and separating it from the bran; all which may express the first convictions in the conscience of awakened sinners, the grace of God in conversion, and the separation of them from the rest of the world, in the effectual calling; as also by reason of its choiceness, purity, and goodness, the saints being chosen of God and precious, and being pure and spotless, through the grace and righteousness of Christ, and being highly valued, and had in great esteem by him; and because of their quantity, are compared to three measures of meal. The measure here designed, is the Hebrew seah, which held a gallon and an half, and three of these made an ephah; and which is often rendered by the (a) Targumists, , "three seahs", or "measures", the very phrase here used; and the reason why three are particularly mentioned is, because such a quantity used to be fermented and kneaded by women at one time; see Gen 18:6 and for the further illustration of this, take the following passage out of the Talmud (b), "The wise men say, that three women may be employed in one lump of dough; one may knead it, another may make it into loaves, and another may bake it--and it is a tradition, "that in wheat they use three kabs", or "measures", and in barley four "kabs". These measures, as here used parabolically, may design the small number of God's elect; and, as some have thought, may have respect to the three then known parts of the world, where they were, or should be: by the woman that took and hid the leaven in these measures, is meant, either the church, sometimes compared to a woman in Scripture, Rev 12:1 or the ministers of the Gospel, wisdom's maidens; or rather, Jesus Christ, the wisdom of God; see Pro 9:1 and the reason why a woman is mentioned is, because it was, with the Jews, the work of women to ferment the flour, knead the dough, and make the bread: and this action of taking and covering the leaven in the meal, may denote the power of Christ, in opening the heart, and putting in the Gospel, which unless he takes in hand, and uses, is ineffectual; as also the passiveness of men, under the first workings of the Spirit of Christ upon their souls, by the Gospel; and likewise, the secret and invisible power of divine grace, operating by the ministry of the word, upon the heart, Until the whole was leavened: to be "leavened" by the Gospel, is to be evangelized by it, to be brought into the life and liberty of it, to a Gospel way of living by faith on Christ; to derive all peace, joy, and comfort from him, and not from any works of righteousness; and to have a man's obedience influenced by the love of God, so as to do it cheerfully, and without dependence on it. Now the Gospel, where it has entrance and takes place, powerfully and effectually, continues to operate more or less, as the leaven in the meal, until the whole man, soul and body, all the faculties of the soul, and members of the body, are influenced by it; and will continue with power and efficacy in the world, and church, until all the elect of God are wrought upon by it, and are brought in. There is a late ingenious interpretation (c) of this parable, which, since the word "leaven" is elsewhere always used in a bad sense, deserves consideration; according to which, this parable expresses not the spread of truth, but of error; by "the woman" is thought to be meant, the Apocalyptic woman, the woman spoken of in the Revelations, the whore of Rome, the mother of harlots; and the "leaven" which she took, the leaven of false doctrine and discipline; by her "hiding" it, the private, secret, artful methods, false doctrines, and bad discipline were introduced, and the gradual progress thereof; and by the "three measures of meal", the bishops and doctors of the church, among whom this leaven was spread, and who were fermented with it; particularly those three bishops of Rome at first, Sosymus, John the faster, and Boniface the third; which by degrees spread itself, until the whole Christian world was affected with it; and for a long time lay hid and undiscovered, till the Lord raised up Wyclif, John Huss, Jerom of Prague, Luther, and other reformers. The reader may choose which interpretation he likes best, (a) Targum Onketos & Jarchi, in Exod. xvi. 36. & Targum Jon. in Ruth ii. 17. (b) T. Hieros. Pesachim, fol. 30. 2. (c) Vid. Teelman. Specimen Explic. Parabolarum, p. 64, 65, 66, 67, 68.
Tyndale Open Study Notes
13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).