We are looking at a block of parables starting at Matt 13:44. Although it is tempting to follow the narrator and start the block at Matt 13.36 where the narrator describes the movement of Jesus and the disciples into the house,[1] the interpretation of ‘the Weeds’ that follows (13.36-43) belongs to the previous block. It is the closure of the Jesus’ ministry to the crowds which includes three ‘another’ parables and a comment on the significance of the parables.[2] However, this narrative interjection (v. 36) is important because it communicates the change of audience and the dynamic of the following scene (v. 44f).[3]
The literary setting of chapter 13 also affirms the insider/outsider dichotomy, as the chapter is framed within episodes of division and narratives about the redefining of ‘family’. Within the overarching narrative, chapter 13 is positioned at a point where Matthew has established the growing maturity of the twelve disciples (Matthew 10) and described an increasingly negative response to Jesus’ ministry from the Jewish religious elite and others (Matthew 12). In chapter 13, Matthew’s Jesus brings together these responses and makes them the theme of his teaching (13.3-9). The chapter is characterised by the repeated teaching that God’s kingdom will cause division.
Matthew 13 is also framed by themes of family, and redefinitions of membership of Jesus’ family. The intended audience is reminded to keep the family theme in mind with the narration ‘That same day’ (13.1), which connects the discourse to the scene immediately preceding it, where Jesus defines his true family as “whoever does the will of my Father” (13.40).[4] The discourse is followed by Jesus being rejected in Nazareth on account of his ‘natural family’ (13.55-57).
Matt 13.44-52 combines these two themes by having the audience in the private, family space of the house (13.36). Where the pericope begins, the dynamic has significantly changed from public teaching to private tutoring of Jesus’ true family. By changing the audience and the setting, the text suggests that the intended readers become privileged eavesdroppers to a personal audience with Jesus, also implying that they too are invited into Jesus’ family. The setting of the house is key in understanding the narrative progression of 13.44-52. The ‘insiders’ of Jesus’ community are literally invited inside and the crowds or ‘outsiders’ are left outside the house. This narrative setting further affirms the division between those who respond to the gospel and those who don’t. The house also has significance for the early church as it is their primary place of meeting for teaching, worship and encountering the risen Jesus.[5] It is within this privileged, ‘insiders’ setting that Jesus challenges his audience with parables that teach radical sacrifice.
Matthew 13.44-52 is structured in four parts. Each part includes a parable, although the final part includes a parable as part of a concluding discourse between Jesus and the disciples. Collectively, they parallel the previous two pericopes of the discourse by including the elements: parable, interpretation and reflection.
- Part 1 is the parable of the Treasure (13.44), starting with the formula ‘The kingdom of heaven is like […]’.
- Part 2 is the parable of the Pearl (13.45-46). It closely mirrors the previous parable, emphasising the sacrifice of the disciple to gain the kingdom.
- Part 3 is the parable of the Dragnet (13.47-50). It follows the theme of eschatological identification of true disciples. It is a parallel of the parable of the Wheat and the Tares (13.24-30, 36-43), which together frame the parables about the joy of finding the kingdom with warnings against lax pursuit of it.
- Part 4 is the parable of the Householder (13.51-52) which is told as part of a dialogue between Jesus and the disciples. It is the conclusion to the chapter and is a reflection on the consequences of understanding Jesus’ teaching.
Matt 13.44-52 is characterised by four short parables that are categorised as double indirect similitudes, typified by their undeveloped plots. They are doubly indirect because they distance the audience and the subject by representing both the audience and subject with metaphors. This teaching device establishes the insider/outsider dichotomy. Matthew is aware of the divisive role of parables as he highlights the disciples’ question (13.10). Unlike the previous parables, the kingdom parables of Matthew 13 seem to be intended to divide his audience according to their understanding. They carry extra weight and blessing for those who strive to understand them (13.16) and there is also the added element that these parables communicate a divine mystery (13.16-17, 35).
By employing parables, Matthew associates Jesus with three genres of OT literature characterised by their divisive qualities.[6] Wisdom literature often contrasts the wise with the foolish; prophetic literature often divides those who listen from those who do not; and apocalyptic literature divides those who will be vindicated from those who will be punished. Allusions to these genres further establish the insider/outsider divide.
Firstly, the act of speaking in parables is associated with Wisdom literature. Matthew has already identified Jesus with the figure of ‘wisdom’ (11.19, 25-30, 23.34) and also with King Solomon (12.42), praised for his wisdom (1 Kings 4.29). He too is recorded as speaking parables (1Kgs 4.32, Sir 47.15-17). [7]
Parables are also associated with prophetic literature, particularly Isaiah. In such literature parables are tools for delivering messages from God.[8] They aim to persuade Israel to change its behaviours, but also to divide those who listen from those who do not. The link is established by Jesus (13.14-15) and is confirmed by Matthew himself (13.34-35). The pericope is framed by Jesus’ formulaic declaration to the hearers (13.43) and is concluded by his question about understanding (13.51). Hearing and understanding are prophetic themes alluding to OT prophets who tried to persuade wayward Israel to listen to their messages from God.
Thirdly, speaking in parables alludes to apocalyptic writings such as Ezekiel. Parables are a prominent feature of the book (Ezek. 17.2, 12.22-23, 18.2, 47.10).[9] The whole of chapter 13 has an apocalyptic flavour, suggested in 13.35, as they are used as tools for communicating divine mysteries.
[1] cf. J. C. Fenton, ‘Expounding the parables: IV’, quoted in Klyne Snodgrass, Stories with intent: a comprehensive guide to the parables of Jesus (Grand Rapids, Mich.: Eerdmans, 2008), 240.
[2] J. Nolland, The Gospel of Matthew: a commentary on the Greek text (Grand Rapids, Mich.: W.B. Eerdmans; Bletchley: Paternoster Press, 2005), 558.
[3] Nolland, Commentary, 522.
[4] Warren Carter, “The Parables in Matthew 13.1-52 as Embedded Narratives” in Matthew’s Parables: Audience-oriented Perspectives, (CBQMS 30; eds. W. Carter and J. P. Heil; Washington D.C.: Catholic Biblical Association, 1998), 36-63 (54).
[5] Warren Carter, Matthew and the Margins: A Socio-political and Religious Reading (Sheffield: Sheffield Academic Press, 2000), 292.
[6] Snodgrass comes to the same conclusions in Stories, 38.
[7] Carter, Matthew and the Margins, 282.
[8] Snodgrass, Stories, 8.
[9] Carter, Matthew and the Margins, 282.
The Origin of the Organic World – Part One