The Literary Structure of the Kingdom Parables

 

Jesus speaking in parables. Matthew 13
James Tissot
Brookelyn Museum 

The Unity of the Kingdom Parables

In Matthew 13, Jesus teaches a series of eight parables known as the "Kingdom Parables." When I first read them, I found it difficult to grasp their unified theme and could only achieve a superficial understanding of their possible meanings. I was relieved to discover that many expert commentators had similar struggles, as evidenced by their varied interpretations. Therefore, this article aims to study the Kingdom Parables through the lens of their literary structure, leading to a more unified approach to understanding them and to a deeper grasp of the concepts they teach.

A Hebrew Torah scroll

Let's Unroll the Scroll

There is more than meets the eye in a casual reading of the Bible. A more intense, Holy Spirit-assisted search will reveal infinite insights tightly packed and miraculously rolled into God's word. It is like a DNA strand containing volumes of information unseen to the unaided eye. Notably, scientists refer to the spiral-rolled DNA strand as the "book of life."

... the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things ... 

— John 14:26

In the Old Testament, the Hebrew word for revelation is "galah גלה," meaning "to uncover" or "expose." It is rooted in the phrase "galal גלל," which conveys the idea of opening something by unrolling it. Interestingly, the biblical text was first written on scrolls, which gives us a visual of something hidden being unrolled and revealed.

The Parables Concealed and Revealed

Surprisingly, Jesus used the parables both to conceal and to reveal.

And the disciples came and said to Him, “Why do You speak to them in parables?”

He answered and said to them, “Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. 

— Matthew 13:10-11 

Jesus shared this information exclusively with His followers because the larger crowd was unwilling to listen or change, as suggested by the word "turn" in the following verse. Consequently, they had dulled their ears and closed their eyes.

Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. And in them the prophecy of Isaiah is fulfilled, which says:

'Hearing you will hear and shall not understand,
And seeing you will see and not perceive;
For the hearts of this people have grown dull.
Their ears are hard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I should heal them.

— Matthew 13:13-15

Mark uses the word "forgiven" in contrast with "healing" in Matthew's account.

Seeing they may see and not perceive,
And hearing they may hear and not understand;
Lest they should turn,
And their sins be forgiven them.

— Mark 4:12

Mark uses the word "forgiven" in contrast to "healing" in Matthew's account. However, to Jesus, healing and forgiveness were the same, as evidenced by the healing of the paralytic man brought to Him by his four friends through the roof of someone's house. The religious leaders criticized Jesus for declaring that the man was forgiven rather than healed. In response, Jesus explained that there was no difference between healing and forgiveness, as revealed in the following questions.

"Why do you reason about these things in your hearts? Which is easier, to say to the paralytic, ‘Your sins are forgiven you,’ or to say, ‘Arise, take up your bed and walk’? 

— Mark 2:8-9

Notably, this explanation begins in verse 13 of chapter 13. In Biblical numerics, the number 13 signifies rebellion. E.W. Bullinger, who studied numbers in Scripture exhaustively, observes the following.

"Every occurrence of the number thirteen, and likewise of every multiple of it, stamps that with which it stands in connection with rebellion, apostasy, defection, corruption, disintegration, revolution, or some kindred idea."

The first occurrence of the number 13 occurs when Lot is taken captive.

Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. 

— Genesis 14:4

It's important to note that no superstitious meanings are attached to the numerical revelations in the Bible. They are another way God has chosen to make His Word consistent in theme and pattern.

Returning to the quote from Jesus in the Old Testament book of Isaiah, chapter six, about their closed eyes and ears, the Lord confronts His rebellious people in the preceding chapters. They refused to listen to Him and change their ways. Rebellion keeps us from hearing and understanding God's truth. In God's book, listening and doing are the same. 

The Statue of Moloch Baal appears in Giovanni Pastrone's film Cabiria at the National Museum of Cinema.

Idolatry and Adultery

There are a few instances in Scripture where deafness and blindness are mentioned, and they typically symbolize God's people committing adultery with competing idols.

Their idols are silver and gold,
The work of men's hands.
They have mouths, but they do not speak;
Eyes they have, but they do not see;

They have ears, but they do not hear;
Noses they have, but they do not smell;
They have hands, but they do not handle;
Feet they have, but they do not walk;
Nor do they mutter through their throat.
Those who make them are like them;
So is everyone who trusts in them.

— Psalm 115

It's important to note that blindness and deafness are not something that God causes or initiates. Instead, it is a rebellious decision on man's part to turn away from God and towards something else.

He that turneth away his ear from hearing the law, even his prayer shall be an abomination. 

— Proverbs 28:9

Light Reveals

No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but sets it on a lampstand, that those who enter may see the light. For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light; take heed how you hear. For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him. 

— Luke 8:16-18

The last sentence in the above passage of Scripture suggests that if we don't use something, we will lose it. In Luke's account, the hidden light appears after the Parable of the Sower, which addresses how truth can penetrate the heart and what might prevent it. By contrast, Matthew's account places the hidden light after the Beatitudes, highlighting the behaviors and obedience of sincere believers. When we combine the two accounts, it becomes clear that both hearing and obeying are essential. In a conversation with Nicodemus, Jesus connects the idea of light that reveals the motives of the heart to both hearing and obeying.  

... this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God. 

— John 3:19-20

Paul instructs and warns Timothy to resist the temptation to preach a message that only pleases people, sheds no light on the problem, or challenges them to do anything beyond hearing something intriguing or new. Hearing without obedience is not hearing at all.

Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all long-suffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables. 

— 2 Timothy 4:2-4

Paul also writes similarly to the Ephesians. 

... have no fellowship with the unfruitful works of darkness, but rather expose them. For it is shameful even to speak of those things which are done by them in secret. But all things that are exposed are made manifest by the light, for whatever makes manifest is light. Therefore He says:

"Awake, you who sleep,
Arise from the dead,
And Christ will give you light."

See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil.

— Ephesians 5:11-17

Overall, the meanings of the parables were hidden from those who rebelliously refused to know them or the God who taught them. However, they were revealed to those who humbly followed and obeyed Him. 

The Chiastic Structure of the Parables

The arrangement of these parables follows a chiastic structure, with the most important theme placed at the center of the text, surrounded by related, parallel information on both sides that further develops the main point.

Kenneth E. Bailey, a renowned Bible scholar, has uncovered numerous fascinating chiastic patterns in the Bible. He compares the arrangement to a sandwich, where the main idea is the meat in the middle, and the two outer parallel details are like the slices of bread.

How optic chiasm works

Optic Chiasm

Our vision is structured the same way. It's called an optic chiasm. We receive visual information from both the left and right eyes, transmitted through parallel pathways to the center of our brain, where they converge and provide depth perception. This way of receiving information is similar to how the Word of God works in our understanding. If one is blind in one eye, their depth perception would be significantly altered and limited. Recognizing and reading these structures is essential to understanding the deeper lessons. 

The Bible isn't the only literary work that uses this technique. However, many readers are unfamiliar with this technique, and not recognizing it can make the reading experience feel disconnected, random, and repetitive.

The table above is based on Matthew 13, which presents specific parables and illustrates a chiastic structure. Most of the information in the table is drawn from Kenneth E. Bailey, though my graph differs slightly in arrangement, not in content. I also included additional insights from a commentary on this topic by David Wenham, a British theologian.

The bullseye approach

The Bullseye

The text arrangement resembles an arrow aimed at a target. "Ds" is the tip of the arrow, aimed at the bullseye of the topic. That is what makes these structures fascinating. The Hebrew word "Torah," meaning instruction, is also related to the term for teaching. It is rooted in an archery term that conveys the idea of an arrow hitting the bullseye. That is what the entirety of Scripture is trying to do.

Missing the bullseye might not seem like a big deal. But it is detrimental if, from a life perspective, we consider that even the slightest error from the intended target can send our lives' trajectory in a direction that separates us eternally from God.

Jesus preaching and teaching.

The Audience of the Parables

According to Mark, the first four parables address those who are "outside," or not closely following Jesus.

To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables. 

— Mark 4:11

The second set of four parables addresses His followers, who were "inside" the inner circle of fellowship. We will discuss these contrasts and comparisons as we go along. The introduction to the parables is significant and relevant to this discussion. 

On the same day Jesus went out of the house and sat by the sea. And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore. 

— Matthew 13:1-2

Some scholars have noted that the phrase "Jesus went out of the house" signifies leaving the Pharisees and Sadducees and their personally developed religious system. Instead, He went to the highways and byways, prompted by their rejection. The previous chapter supports this idea, as it mainly records the contentions between Jesus and those who opposed Him. From this point on, Jesus says nothing to them except a parable.

As far as the religious leaders were concerned, this may have revealed their true intentions: not necessarily to seek and know the truth, but to oppose anything that threatened their status quo.

"By the sea" is also significant because the sea often symbolizes the masses.

Woe to the multitude of many people 

Who make a noise like the roar of the seas, 

And to the rushing of nations 

That make a rushing like the rushing of mighty waters! 

— Isaiah 17:12 

This imagery continues into the New Testament.

"The waters which you saw, where the harlot sits, are peoples, multitudes, nations, and tongues.

— Revelation 17:15

Taken all together, this shows us that Jesus left the house of the religious order of the day and went out to address the multitudes.

To some extent, this scene also echoes another parable Jesus told, in which a man hosts a great supper at which most of his guests turn up their noses. Each has something more important to do. The master of the house is offended and tells his servant to invite guests who are more interested in attending. 

Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.’ And the servant said, ‘Master, it is done as you commanded, and still there is room.’ Then the master said to the servant, ‘Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say to you that none of those men who were invited shall taste my supper. 

— Luke 14:22-24

Generated by Gemini

A Fly in the Ointment

As it pertains to the chiastic chart, it is observed that in each of the first set of parables addressed to the "outside" before the central axis, something is included that isn't good.

• The parable of the sower includes rocks and thorns. 
• The parable of the wheat includes the Tares. 
• The parable of the mustard seed includes the birds that roost in its branches. 
• The parable of the woman who hid three measures of meal includes leaven. 

This element is not included in the second set of parables that follow after the central axis and are addressed to those who closely follow Jesus. 

Then His disciples asked Him, saying, “What does this parable mean? 

— Luke 8:9

In the next section, we will compare and contrast the two sides of Matthew's presentation of these parables. We will use all three accounts of the parable of the soil found in Matthew 13, Mark 4, and Luke 8, which should provide us with a comprehensive view.  

The parable of the sower

A Sower and Soil

Let's begin by comparing the two "A's" on the literary chart above. The "A's" include the parables of the sower and the householder. The first begins with the following.

Behold, a sower went out to sow.

— Matthew 13:3 

The seed is revealed as the Word of God.  

The seed is the word of God. 

— Mark 4:11

Jesus, being the sower, is not explicitly mentioned in this particular parable, but He is later identified as such in the parable of the wheat.

He who sows the good seed is the Son of Man. 

— Matthew 13:37 

This motif is evident throughout the Gospels in the following ideas of preaching and teaching.

Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand ... Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom. 

— Matthew 4:17,23 

Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom. 

— Matthew 9:35 

... when Jesus finished commanding His twelve disciples, He departed from there to teach and to preach in their cities. 

— Matthew 11:1 

Jesus the Messiah

The Sower is the Messiah

Hidden within the parable of the soils is the knowledge that Jesus the Sower is, in fact, the Messiah.

In his series "Prophecy In The Field," Brad Scott observes that the fourth soil is the only one that yields a harvest. This detail reveals a previously hidden meaning regarding the amounts produced by the fourth soil.

 

"... other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty" 

— Matthew 13:8

Brad connects this statement to the four patriarchs and three chosen sons. Abraham had a chosen son at the age of one hundred. Isaac had a chosen son at sixty. Jacob is not included in the count because he is the only one who is not a chosen son, recalling that Esau was Isaac's favorite. Lastly, Joseph, a chosen son, began his ministry and service at thirty, just as Jesus the Messiah did.  

The number three concerns spiritual realities, represented here by three chosen sons. "Jesus Christ," God's only chosen Son, was anointed with God's Holy Spirit and is the Messiah.

There were four patriarchs in total and could, therefore, summarize that from four (number of created things), physical men would come through the seed of Abraham. Through faith in Him, we can be saved and produce a harvest of souls. The parable suggests that faith in Abraham's promised seed—the Lord Jesus Christ, the Messiah—is the key to the good soil.

The treasure of God's Word

A Householder and Treasure Chest

The second "A" parallels the sower. However, instead of a sower of seed, the main character is a householder or master of the house. Again, as with the sower, this parable discusses the Word of God and how it is distributed. This time, however, the message concerns His faithful followers. 

... every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old. 

—Matthew 13:52

A "scribe," according to the "Blue Letter Bible," is a skilled examiner, teacher, and interpreter of sacred writings. Gesenius furthers this definition. 

" ... a teacher so instructed that from his learning and ability to teach, advantage may redound (contribute greatly) to the Kingdom of Heaven, and many interpret, make a disciple unto the Kingdom of Heaven."

Jesus is the householder, and his disciples are the scribes who have thoughtfully studied and accurately received His message and Word.

In this parable, the Word of God is described as the "old and new" brought forth from a treasure chest. It represents the treasured truth stored in the heart of a believer who cherishes it.

My son, if you receive my words, And treasure my commands within you, So that you incline your ear to wisdom, And apply your heart to understanding; Yes, if you cry out for discernment, And lift up your voice for understanding, If you seek her as silver, And search for her as for hidden treasures; Then you will understand the fear of the Lord, And find the knowledge of God. For the Lord gives wisdom; From His mouth come knowledge and understanding. 

— Proverbs 2:1-6 

In the first parable, God's seed/Word is cast indiscriminately across various soil types. This last parable is carefully and skillfully brought from a heart that treasures it.

The "old and new" in the last is a beautiful picture of the usefulness of the entirety of Scripture, both the Old and New Testaments.

All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. 

— 2 Timothy 3:16 

The Two Questions

Moving toward the center of the chart above, the following two parallels address two questions. When comparing the two "B's, a cross-over type of chiasm occurs, much like it does in our vision system, as discussed before. This crossing-over gives us the most balanced perspective on the lesson. The first "B" of the parallel questions is a question asked by the disciples and answered by Jesus.

And the disciples came and said to Him, “Why do You speak to them in parables? 

— Matthew 13:10

His answer also forms a chiasm.

A) I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 

B) And in them the prophecy of Isaiah is fulfilled, which says: 

C) 'Hearing you will hear and shall not understand, 

D) And seeing you will see and not perceive;  

 

E) For the hearts of this people have grown dull. 

F) Their ears are hard of hearing, 

G) And their eyes they have closed, 

G) Lest they should see with their eyes 

F) and hear with their ears, 

E) Lest they should understand with their hearts and turn, so that I should heal/forgive them. 

D) But blessed are your eyes for they see, 

C) and your ears, for they hear; 

B) for assuredly, I say to you that many prophets and righteous men

 

A) desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. 

— Matthew 13:10-17 

I will not compare the common themes in each parallel to avoid straying too far from the larger structure of this section. Still, they are pronounced, serve as repetitive echoes in their declarations, and are worth examining. The central axis explains that they have closed their eyes because they did not want to see.

The Second "B" of the question parallels this: Jesus asks the question, and this time the disciples answer. 

Jesus said to them, "Have you understood all these things?”
They said to Him, "Yes, Lord."

— Matthew 13:51

Jesus is at the center of these questions. At this juncture, one must decide whether to hear the truth and accept the Messiah and His Lordship.

The left image is the Sower in the parable by James Tissot. The right image illustrates the dragnet by Andrey Mironov. 

The Interpretations

It makes so much sense that the following two events, moving in toward the center and represented by "C's," pertain to interpretations given exclusively to His faithful followers. These people have unashamedly sought to know and understand the truth sincerely and were willing to turn to Him as the Messiah who heals and saves from sin.

The following two parallel sections contain three parables, numbered 1, 2, and 3, and 3, 2, and 1. These can be viewed as smaller chiasms within the larger one.

The two outer interpretations concerning the Parable of the Sower and the Parable of the Dragnet both have to do with gathering the souls of men. In the middle section of the text, the central interpretation is the interpretation of the Wheat and Tares parable, which includes a messianic fulfillment of prophecy, revealing Jesus as the Messiah. 

... that it might be fulfilled which was spoken by the prophet, saying: “I will open My mouth in parables; I will utter things kept secret from the foundation of the world.

— Matthew 13:35

The first and middle interpretations connect through agricultural themes (soil and seed—Wheat and Tares). Both concern sowing seed. On this occasion, Jesus specifically reveals who the sower is in both of these parables.

He who sows the good seed is the Son of Man. The field is the world; the good seeds are the sons of the kingdom. 

— Matthew 13:38

Another sower is revealed in the parable of the wheat and the tares.

... but the tares are the sons of the wicked one. The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. 

— Matthew 13:39 

The third and last interpretation of the separation of good and bad fish in the "Dragnet" is very similar in terms of a mixture of "good and bad."

The angels will come forth, separate the wicked from among the just ... ” 

— Matthew 13:49-50 

The last (interpretation of the dragnet) and middle (interpretation of the wheat and tares) connect with things that get separated in the end. The first is wheat and tares, and the last is good and bad fish.

The two outer interpretations of the sower and the dragnet have this in common. 

The seed was cast on various types of soil.

When anyone hears the word of the kingdom. 

— Matthew 13:18 

The dragnet was cast to capture various kinds. 

... a dragnet that was cast into the sea and gathered some of every kind. 

— Matthew 13:47

The collection of "various kinds" reassures us that God is not a respecter of persons.

Then Peter opened his mouth and said: “In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him. 

— Acts 10:34-35 

God, who "will render to each one according to his deeds": eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God.  

— Romans 2:5-11

The wheat and tares and the dragnet. Both involved separating

Tares and Wheat—Good and Bad Fish

We got ahead of ourselves with the following two parallels, represented by number one within the "D" sections, because both were included in the interpretations. We will, therefore, review their shared theme of separating good and bad things.

Let both grow together until the harvest, and at the time of harvest I will say to the reapers, “First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn. 

— Matthew 13:30 

The kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. 

— Matthew 13:47

In either case, man is not allowed to separate, and the gathering and separation both occur at the end.

The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. 

— Matthew 13:41-43 

... at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth. 

— Matthew 13:49-50

One takes place in the field and the other in the sea, both metaphors for the world and its inhabitants. 

The difference is that the wheat and tares parable distinguishes between two kinds of things: wheat and tares. In the dragnet, every type is represented.

Collectively, this reveals that there are two kinds of people: the believing faithful and the unbelieving unfaithful. The separation will have nothing to do with the types of people. Every kind of person will be represented. The only distinguishing feature will be whether people trusted in God's sent Messiah or not. 

Paul reiterates this point about how the light will reveal obedience or lack thereof. This topic was previously discussed in the parable of the four soils, in which people heard and obeyed, or were distracted by other things. 

Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one’s praise will come from God. 

— 1 Corinthians 4:5

In other words, we are to personally hear and obey and let God judge the motives of the world. 

A bonus note on the wheat and the tares: when the wheat and tares are mature and ready for harvest, they are distinguished by their posture. The wheat bows in humility, while the tares stand up straight in pride. 

Generated by Gemini

The Mustard Seed—The Pearl of Great Price

The mustard seed and the pearl of great price are represented by the number two in the "D" section of the chart and share a similar theme, as both concern small things. One grows into something great, and the other becomes something of great value.

"The kingdom of heaven is like a mustard seed, which a man took and sowed in his field (Mark says ground, Luke says garden), which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree (Mark says shoots out large branches), so that the birds of the air come and nested in its branches (Mark says shade). 

— Matthew 13:31-32 

... the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it. 

— Matthew 13:45-46

The mustard seed, in Scripture, is associated with faith.

... if you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you. 

— Matthew 17:20 (reference to the epileptic whom the disciples were unable to deliver because of their lack of faith) 

If you have faith as a mustard seed, you can say to this mulberry tree, ‘Be pulled up by the roots and be planted in the sea,’ and it would obey you. 

— Luke 17:6 (reference to forgiveness and not deterring others from the faith through offenses) 

Birds come and nest in the branches of this tree. As in the Sower, the birds were not a good thing because they came to steal the seed. Some commentators believe these birds symbolize evil spirits. Still, according to the two verses above, the enemies of faith appear to be unbelief, unforgiveness, and offense to such a degree that they deter others from faith. Combining these three ideas—unbelief, unforgiveness, and offense—invites the harassment of darkness. 

On the other side of this parallel, the pearl is associated with trial and persecution, as illustrated by its formation. A type of persecution occurs in the mollusk when a foreign object or substance irritates it. The mollusk then begins to produce a beautiful iridescent lacquer to coat the object, forming a beautiful gem.

“A faith that has not been tested cannot be trusted.” 

— John C. Maxwell

The merchant sought this rare variety of one willing to suffer for His name's sake.

For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. 

— 1 Peter 2:19

Jesus, our example in all things, gave us a perfect demonstration.

For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us 

— Romans 5:7-8 

Another observation is that mustard seeds are planted, and the pearl is purchased. One is in the field, and the other is in the sea.

The tree rooted in the field concerns our faith in Jesus Christ as we live in this earthly realm.

As you, therefore, have received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving. 

— Colossians 2:6-7 

The pearl in the sea illustrates the extraordinary lives that are faithfully lived out of the redemption purchased for them through Christ.

... you were bought at a price. 

— 1 Corinthians 6:20 

Parables of the hidden leaven and the hidden pearl 

Hidden Leaven—Hidden Treasure 

Our final pairings are represented by the number three in the "D" Section of the chart. 

Here, we have two hidden things. One is bad, and the other is good. Many debates surround the meaning of leaven in the first parable of this comparison. Since I have come to trust the consistency of Scripture patterns, I have to side with those who think the leaven is bad. Throughout Scripture, leaven symbolizes pride and hypocrisy. Jesus warned his disciples about it, using the hypocritical and self-righteous Pharisees and Sadducees as examples.  

Jesus said to them, “Take heed and beware of the leaven of the Pharisees and the Sadducees. 

— Matthew 16:6

Paul also comments. 

Your glorying is not good. Do you not know that a little leaven leavens the whole lump? Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened; for indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. 

— 1 Corinthians 5:6-7 

This pattern is consistent with the tares in the wheat field and the birds in the branches of the mustard tree, as depicted in the last two parables. But in terms of the Kingdom of Heaven on Earth, leaven may concern the bodies of flesh in which we still dwell. 

I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. 

— Galatians 2:20

Two loaves of leavened bread were presented during the Feast of Pentecost, also known as the "Feast of Weeks" in the Old Testament. It was the only time leaven was permitted in an offering during any of the feasts. Both loaves were considered firstfruits. One represented the Jew, and the other the Gentile. When presented to the priest in the Tabernacle, the priest waved them before the Lord, and they were considered Holy to Him. 

The Center Axis

As previously examined, Jesus the Messiah, the Word of God, is the fulfillment of prophecy that explicitly mentions secrets from the foundation of the world.

He indeed was foreordained before the foundation of the world, but was manifest in these last times for you who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God. 

— 1 Peter 1:20 

The parable of the tares, which follows this central portion, explains. 

Then Jesus sent the multitude away and went into the house. 

— Matthew 13:36 

We began with Jesus leaving the house to speak to the multitudes. In pure chiastic form, He now sends the multitude away and goes into the house, and His disciples seek Him there.

Earlier, Jesus had left the house to speak to the crowds. This scene could depict how Jesus left the home of His Father in Heaven to come to earth, reveal the Kingdom of God to the multitudes, and show the way into it through Himself. When He had fulfilled all that was prophesied concerning Himself to both Jew and Gentile, He returned to, or "went into," His Father's eternal house, and "His disciples then seek Him there."

Ken E. Bailey's breakdown of the structure of the Matthew 13 text.

Pulling It All Together

How can we pull this together in light of this structure? As noted, Jesus, the Messiah, is the central theme of the Kingdom of Heaven. The Gospel message is broadcast into the field of this world with mixed results, as seen in the first set.

The enemy plants tares, and his minions (birds) roost in the branches of faith (the Mustard tree), waiting to steal and taint the Gospel message. He does this by adding to the unadulterated truth, as seen in the leaven added to three measures of meal, much like the serpent sneaking around the garden and hiding in a tree.

This scene is followed by the second set of parables, which express the results of those who would receive and follow Him purely with sincere hearts. They allegorically depict the Messiah, who sold all He had to purchase the field. He sought those who would respond to that message by giving up their own lives "even unto death" (the goodly pearls) to share the treasure of Christ with the world.

As we can see, the parables are neither random nor disconnected. They tell one unified story, presented in a million or more different ways throughout Scripture. This message is commonly understood as the Gospel. I hope this study has given you a clearer understanding of that message by examining the kingdom parables.

He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life, but I will confess his name before My Father and before His angels. 

— Revelation 3:5 

 

For Further Chiastic Education 

Without considering the literary structures of the Biblical text, Scripture can seem disconnected and random. Learning to recognize these patterns is a useful tool that helps us connect the dots and grasp the larger, unified story. The video above describes a complex literary structure in the book of Matthew that uses the feeding of the 5,000 and 4,000 as bookends to frame a more pointed conversation that might otherwise have been missed.

© 2016 Tamarajo