TRV
“Parables of the Kingdom's Growth”· Luke 13:18–22
Translation
King James Version
It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
KJV (with Strong's)
It is G2076 like G3664 a grain G2848 of mustard seed G4615, which G3739 a man G444 took G2983, and cast G906 into G1519 his G1438 garden G2779; and G2532 it grew G837, and G2532 waxed G1096 G1519 a great G3173 tree G1186; and G2532 the fowls G4071 of the air G3772 lodged G2681 in G1722 the branches G2798 of it G846.
Complete Jewish Bible
It is like a mustard seed that a man took and planted in his own garden, and it grew and became a tree, and the birds flying about nested in its branches.”
Berean Standard Bible
It is like a mustard seed that a man tossed into his garden. It grew and became a tree, and the birds of the air nested in its branches.”
American Standard Version
It is like unto a grain of mustard seed, which a man took, and cast into his own garden; and it grew, and became a tree; and the birds of the heaven lodged in the branches thereof.
World English Bible Messianic
It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches.”
Geneva Bible (1599)
It is like a graine of mustard seede, which a man tooke and sowed in his garden, and it grewe, and waxed a great tree, and the foules of the heauen made nestes in the branches thereof.
Young's Literal Translation
It is like to a grain of mustard, which a man having taken, did cast into his garden, and it increased, and came to a great tree, and the fowls of the heavens did rest in its branches.'
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 13:18–22.
Passage under commentLuke 13:18–22
18¶ Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
19It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
20And again he said, Whereunto shall I liken the kingdom of God?
21It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
22And he went through the cities and villages, teaching, and journeying toward Jerusalem.
Here is, I. The gospel's progress foretold in two parables, which we had before, Mat 13:31-33. The kingdom of the Messiah is the kingdom of God, for it advances his glory; this kingdom was yet a mystery, and people were generally in the dark, and under mistakes, about it. Now, when we would describe a thing to those that are strangers to it, we choose to do it by similitudes. "Such a person you know not, but I will tell you whom he is like;" so Christ undertakes here to show what the kingdom of God is like (Luk 13:18): "Whereunto shall I liken the kingdom of God? Luk 13:20. It will be quite another thing from what you expect, and will operate, and gain its point, in quite another manner." 1. "You expect it will appear great, and will arrive at its perfection all of a sudden; but you are mistaken, it is like a grain of mustard-seed, a little thing, takes up but little room, makes but a little figure, and promises but little; yet, when sown in soil proper to receive it, it waxes a great tree," Luk 13:19. Many perhaps were prejudiced against the gospel, and loth to come in to the obedience of it, because its beginning was so small; they were ready to say of Christ, Can this man save us? And of his gospel, Is this likely ever to come to any thing? Now Christ would remove this prejudice, by assuring them that though its beginning was small its latter end should greatly increase; so that many should come, should come upon the wing, should fly like a cloud, to lodge in the branches of it with more safety and satisfaction than in the branches of Nebuchadnezzar's tree, Dan 4:21. 2. "You expect it will make its way by external means, by subduing nations and vanquishing armies, though it shall work like leaven, silently and insensibly, and without any force or violence, Luk 13:21. A little leaven leaveneth the whole lump; so the doctrine of Christ will strangely diffuse its relish into the world of mankind: in this it triumphs, that the savour of the knowledge of it is unaccountably made manifest in every place, beyond what one could have expected, Co2 2:14. But you must give it time, wait for the issue of the preaching of the gospel to the world, and you will find it does wonders, and alters the property of the souls of men. By degrees the whole will be leavened, even as many as are, like the meal to the leaven, prepared to receive the savour of it."
II.Christ's progress towards Jerusalem recorded:
He went through the cities and villages, teaching and journeying, Luk 13:22. Here we find Christ an itinerant, but an itinerant preacher, journeying towards Jerusalem, to the feast of dedication, which was in the winter, when travelling was uncomfortable, yet he would be about his Father's business; and therefore, whatever cities or villages he could make in his way, he gave them a sermon or two, not only in the cities, but in the country villages. Wherever Providence brings us, we should endeavour to be doing all the good we can.
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Historical interpretation
Eighteen Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Wherefore He Himself, declaring Himself very beautifully, likened Himself to a grain of mustard-seed;
Or else, by the leaven our Lord means the Holy Spirit, the Sower proceeding (as it were) from the seed, which is the word of God. But the three measures of meal, signify the knowledge of the Father, and the Son, and the Holy Spirit, which the woman, that is, Divine wisdom, and the Holy Spirit, impart.
If the kingdom of heaven is as a grain of mustard seed, and faith is as a grain of mustard seed, surely faith is the kingdom of heaven and the kingdom of heaven is faith. One who has faith has the kingdom. The kingdom and faith is among us. We read, "The kingdom of heaven is within you," and "Have faith in yourselves." Peter, who had all faith, received the keys of the kingdom of heaven to unlock it also for others.
In another place, a grain of mustard seed is introduced where it is compared to faith. If then the mustard seed is the kingdom of God, and faith is as the grain of mustard seed; faith is truly the kingdom of heaven, which is within us. (Luke 17:21.) A grain of mustard seed is indeed a mean and trifling thing, but as soon as it is crushed, it pours forth its power. And faith at first seems simple, but when it is buffeted by adversity, pours forth the grace of its virtue. The martyrs are grains of mustard seed. They have about them the sweet odour of faith, but it is hidden. Persecution comes; they are smitten by the sword; and to the farthest boundaries of the whole world they have scattered the seeds of their martyrdom. The Lord Himself also is a grain of mustard seed; He wished to be bruised that we might see that we are a sweet savour of Christ. (2 Cor. 2:15.) He wishes to be sown as a grain of mustard seed, which when a man takes he puts it into his garden. For Christ was taken and buried in a garden, where also He rose again and became a tree, as it follows, And it waxed into a great tree. For our Lord is a grain when He is buried in the earth, a tree when He is lifted up into the heaven. He is also a tree overshadowing the world, as it follows, And the fowls of the air rested in his branches; that is, the heavenly powers and they whoever (for their spiritual deeds) have been thought worthy to fly forth. Peter is a branch, Paul is a branch, into whose arms, by certain hidden ways of disputation, we who were a far off now fly, having taken up the wings of the virtues. Sow then Christ in thy garden; a garden is truly a place full of flowers, wherein the grace of thy work may blossom, and the manifold odour of thy different virtues be breathed forth. Wherever is the fruit of the seed, there is Christ.
Or else; The kingdom of God is the Gospel, through which we gain the power of reigning with Christ. As then the mustard seed is surpassed in size by the seeds of other herbs, yet so increases as to become the shelter of many birds; so also the life-giving doctrine was at first in the possession only of a few, but afterwards spread itself abroad.
As the text says, the kingdom of God is like a grain of mustard seed, because the kingdom is brought by a word from heaven. It is received through hearing and sown by faith. It takes root through belief and grows by hope. It is diffused by profession, and it expands through virtue. It is spread out into branches. To these branches, it invites the birds of heaven, the powers of spiritual insight. In those branches, it receives them in a peaceful abode.
There is written in these words of the Lord, “Someone took and threw it into his garden. It grew and became a tree, and the birds of heaven roosted in its branches.” Let us look more closely to find out to whom all these things pertain. We said before that the nature of mustard might resemble the holy martyrs because they are rubbed by different sufferings. Since Scripture says, “And it grew and became a tree, and the birds of heaven roosted in its branches,” I think that this is more properly compared to the Lord Christ himself. Born a man, he was humbled like a seed and in ascending to heaven was exalted like a tree. It is clear that Christ is a seed when he suffers and a tree when he rises. He is a seed when he endures hunger and a tree when he satisfies five thousand men with five loaves. In the one case, he endures barrenness in his human condition, in the other he bestows fullness by his divinity. I would say that the Lord is a seed when he is beaten, scorned and cursed, but a tree when he enlightens the blind, raises the dead and forgives sins. In the Gospel, he says that he is a seed: “Unless the grain of wheat, falling upon the earth, dies.”
And it grew and became a tree. The preaching of the Gospel spread throughout the world, and it grows also in the mind of each believer, because no one becomes perfect suddenly, but the ascent (he says) is arranged in his heart in the valley of tears (Psalm 83): and later: They shall go from strength to strength, the God of gods shall be seen in Zion (Ibid.). Certainly, the ascent from the valley of tears is gradual, so that on the mountain of heavenly joys the God of gods may be seen. And by growing, the mustard seed rises not like herbs that quickly wither, but like a tree, rejoicing in long endurance and rich fertility. And note that while the barren fig tree in the old vineyard is reproved, immediately in the garden of the Gospel a new mustard tree is born.
Now the man, is Christ, the garden, His Church, to be cultivated by His discipline. He is well said to have taken the grain, because the gifts which He together with the Father gave to us from His divinity, He took from His humanity. But the preaching of the Gospel grew and was disseminated throughout the whole world. It grows also in the mind of every believer, for no one is suddenly made perfect. But in its growth, not like the grass, (which soon withers,) but it rises up like the trees. The branches of this tree are the manifold doctrines, on which the chaste souls, soaring upwards on the wings of virtue, build and repose.
The Satum is a kind of measure in use in the province of Palestine, holding about a bushel and a half.
Or, by the leaven He speaks of love, which kindles and stirs up the heart; the woman, that is, the Church, hides the leaven of love in three measures, because she bids us love God with all our hearts, all our minds, and all our strength. And this until the whole is leavened, that is, until love moves the whole soul into the perfection of itself, which begins here, but will be completed hereafter.
And the birds of the air rest in its branches. The branches of this tree are the diversities of teachings, in which chaste souls, who know how to tend towards the heavens with the wings of virtues, delight to nest and rest. Who will give me (he says) wings like a dove, and I will fly and rest (Psalm 54)? In the mustard seed, the humility of the Lord’s incarnation itself can be understood, which a man took and put in his garden, because Joseph, taking the body of the crucified Savior, buried it in a garden. But it grew and became a tree, because He rose and ascended into heaven. It spread out branches in which the birds of the air rested, because He sent preachers into the world, in whose words and consolations the faithful would find rest from the fatigue of this life.
A man took it and planted it in his garden. The man is Christ, the garden is His Church, always to be cultivated by His teachings and gifted with His gifts. It is well said that the same man who planted the seed also took it, because indeed the gifts which He bestowed on us with the Father from divinity, He also took with us from humanity, whence it is said, 'He received gifts among men.' And elsewhere Peter said, 'And having received from the Father the promise of the Holy Spirit, He has poured out this that you yourselves are seeing and hearing.'"
Or, any man receiving a grain of mustard seed, that is, the word of the Gospel, and sowing it in the garden of his soul, makes it a great tree, so as to bring forth branches, and the birds of the air (that is, they who soar above the earth) rest in the branches, (that is, in sublime contemplation.) For Paul received the instruction of Ananias (Acts 9:17.) as it were a small grain, but planting it in his garden, he brought forth many good doctrines, in which they dwell who have high heavenly thoughts, as Dionysius, Hierotheus, and many others.
He next likens the kingdom of God to leaven, for it follows, And again he says, Whereunto shall I liken it? It is like to leaven, &c.
Or, for the woman you must understand the soul; but the three measures, its three parts, the reasoning part, the affections, and the desires. If then any one has hidden in these three the word of God, he will make the whole spiritual, so as not by his reason to lie in argument, nor by his anger or desire to be transported beyond control, but to be conformed to the word of God.
While His adversaries were ashamed, and the people rejoiced, at the glorious things that were done by Christ, He proceeds to explain the progress of the Gospel under certain similitudes, as it follows, Then said he, Unto what is the kingdom of God like? It is like a grain of mustard seed, &c. (Mat. 17:19.)
I know quite well that, to you as to me, the Church which once felt like a refuge, now often feels like a trap. There is nowhere else to go! (I wonder if this desperate feeling, the last state of loyalty hanging on, was not, even more often than is actually recorded in the Gospels, felt by Our Lord's followers in His earthly life-time?) I think there is nothing to do but to pray, for the Church, the Vicar of Christ, and for ourselves; and meanwhile to exercise the virtue of loyalty, which indeed only becomes a virtue when one is under pressure to desert it...
The 'protestant' search backwards for 'simplicity' and directness - which, of course, though it contains some good or at least intelligible motives, is mistaken and indeed vain. Because 'primitive Christianity' is now and in spite of all 'research' will ever remain largely unknown; because 'primitiveness' is no guarantee of value, and is and was in great part a reflection of ignorance. Grave abuses were as much an element in Christian 'liturgical' behaviour from the beginning as now. (St Paul's strictures on eucharistic behaviour are sufficient to show this!)
Still more because 'my church' was not intended by Our Lord to be static or remain in perpetual childhood; but to be a living organism (likened to a plant), which develops and changes in externals by the interaction of its bequeathed divine life and history - the particular circumstances of the world into which it is set. There is no resemblance between the 'mustard-seed' and the full-grown tree. For those living in the days of its branching growth the Tree is the thing, for the history of a living thing is pan of its life, and the history of a divine thing is sacred.
The wise may know that it began with a seed, but it is vain to try and dig it up, for it no longer exists, and the virtue and powers that it had now reside in the Tree. Very good: but in husbandry the authorities, the keepers of the Tree, must look after it, according to such wisdom as they possess, prune it, remove cankers, rid it of parasites, and so forth. (With trepidation, knowing how little their knowledge of growth is!) But they will certainly do harm, if they are obsessed with the desire of going back to the seed or even to the first youth of the plant when it was (as they imagine) pretty and unafflicted by evils. The other motive (now so confused with the primitivist one, even in the mind of any one of the reformers): aggiornamento: bringing up to date: that has its own grave dangers, as has been apparent throughout history. With this 'ecumenicalness' has also become confused.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Luke 13:19 presents the profound Parable of the Mustard Seed, a concise yet powerful illustration of the Kingdom of God. It depicts the Kingdom's remarkable trajectory from the most humble and seemingly insignificant beginnings to a vast, encompassing reality that offers shelter and provision to all who seek refuge within its expansive reach. This parable underscores divine power in growth and the inclusive nature of God's redemptive work in the world.
Context
Literary Context
This parable is strategically placed within Luke's Gospel, specifically in a section where Jesus is actively teaching about the nature and demands of the Kingdom of God. It immediately follows the Parable of the Barren Fig Tree in Luke 13:6-9, which emphasizes the urgency of repentance and the consequences of unfruitfulness. Directly after the mustard seed parable, Jesus recounts the Parable of the Leaven in Luke 13:20-21, which similarly highlights the pervasive, transformative, and often hidden growth of the Kingdom. Together, these parables paint a vivid picture of the Kingdom's growth from small beginnings and its pervasive influence, contrasting with the immediate judgment implied by the barren fig tree. Parallel accounts of the mustard seed parable are found in Matthew 13:31-32 and Mark 4:30-32, signaling its importance in Jesus' core teachings about the Kingdom.
Historical & Cultural Context
In first-century Palestine, mustard seeds (likely Brassica nigra or Sinapis alba) were proverbially known as the smallest seeds commonly sown by farmers, though not the absolute smallest in the botanical world. This common knowledge made Jesus' comparison immediately relatable and impactful to his audience. The mustard plant, while starting from a tiny seed, could grow into a substantial shrub or even a small tree, often reaching heights of 10-15 feet, large enough to provide shade and a perching place for birds. Gardens in ancient Israel were often small plots for personal sustenance, and the image of a man planting a seed in "his garden" would have resonated with the agricultural practices of the time. The expectation of the Messiah's coming often included the establishment of a glorious, visible kingdom, and Jesus' parables frequently challenged these conventional expectations by emphasizing the Kingdom's humble, often unseen, beginnings and its organic, internal growth.
Key Themes
This parable contributes significantly to several overarching themes in Luke's Gospel and Jesus' broader teaching. A primary theme is the nature of the Kingdom of God, which Jesus consistently portrays as something that operates differently from human expectations, growing from seemingly insignificant origins into a powerful, widespread reality. It also highlights divine sovereignty and power, as the growth of the seed is a natural, God-ordained process, not dependent on human might, mirroring the organic and unstoppable expansion of God's redemptive plan. Furthermore, the imagery of birds finding shelter points to the inclusivity and universal reach of the Kingdom, offering refuge and blessing to all peoples, a theme consistently present in Luke's Gospel, which often highlights Jesus' ministry to the marginalized and Gentiles (e.g., Luke 2:32 and Luke 4:25-27).
Exposition and Analysis
Key Word Analysis
This verb signifies "to grow" or "to increase," implying a natural, organic process of enlargement. In the context of the parable, it highlights the inherent, divinely implanted power within the Kingdom of God to expand and develop from its initial, small manifestation. It emphasizes that the Kingdom's growth is not forced or artificial but a vital, living process.
Meaning "to become" or "to come into being," this word underscores the transformation from a tiny seed to a "great tree." It speaks to the surprising and significant change in state or condition, emphasizing the remarkable disparity between the Kingdom's humble origins and its eventual, expansive reality. The growth is not merely quantitative but qualitative, becoming something fundamentally different in scale.
While a mustard plant is technically a large herb or shrub, not a true tree in the botanical sense, Jesus uses this term hyperbolically to emphasize the extraordinary size and stature it achieves. The "great tree" symbolizes the mature, widespread, and influential Kingdom of God, which provides substantial shelter and support, far exceeding the common expectations for a mustard plant.
This verb means "to camp down" or "to dwell," specifically referring to birds making their nests or finding rest in the branches. This imagery is crucial for understanding the Kingdom's function: it provides refuge, security, and sustenance for those who come to it. It speaks to the Kingdom's capacity to offer a welcoming home and spiritual provision to diverse individuals and peoples.
Verse Breakdown
"It is like a grain of mustard seed,"
Jesus begins with a simile, comparing the Kingdom of God to something proverbially small and unassuming. The mustard seed, while not botanically the smallest, was culturally understood as the epitome of insignificance among sown seeds, setting up a powerful contrast with its future growth. This initial statement immediately challenges human perceptions of greatness, suggesting that divine power often works through humble means.
"which a man took, and cast into his garden;"
This clause introduces the human agent and the setting. The "man" represents the one who initiates the planting, symbolizing God's active role in establishing the Kingdom, or perhaps Jesus himself, who "planted" the Kingdom through his ministry. The "garden" signifies a place of intentional cultivation and growth, implying that the Kingdom is sown into a receptive environment, whether individual hearts or the world at large.
"and it grew, and waxed a great tree;"
This is the core of the parable's message, highlighting the miraculous and unexpected growth. The seed's transformation from tiny to "great tree" (a large shrub or small tree in reality) illustrates the exponential and powerful expansion of the Kingdom of God. This growth is organic and divinely enabled, demonstrating the inherent vitality of God's work, which far surpasses its humble origins.
"and the fowls of the air lodged in the branches of it."
The culmination of the growth is the provision of shelter and refuge. The "fowls of the air" (birds) finding lodging in the branches symbolize the diverse multitude of people, including Gentiles and outcasts, who find spiritual rest, safety, and belonging within the expansive embrace of the Kingdom of God. This imagery underscores the Kingdom's inclusive nature and its capacity to provide spiritual sustenance and security to all who come to it.
Literary Devices
The Parable of the Mustard Seed is rich in literary devices that amplify its message. Primarily, it is a Parable, a short, illustrative story that teaches a moral or spiritual lesson. Jesus employs Simile by stating the Kingdom is "like a grain of mustard seed," drawing a direct comparison to an everyday object to make an abstract concept relatable. The use of "great tree" to describe a mustard plant, which is typically a large shrub, constitutes Hyperbole, deliberately exaggerating its size to emphasize the astonishing and unexpected scale of the Kingdom's growth from its tiny beginnings. Furthermore, profound Symbolism is at play: the mustard seed symbolizes the humble, almost imperceptible origins of the Kingdom of God; the "great tree" symbolizes the vast, encompassing, and influential manifestation of the Kingdom; and the "fowls of the air lodging in the branches" symbolize the diverse peoples, including Gentiles and the marginalized, who find refuge, rest, and blessing within the Kingdom's embrace. This layered symbolism conveys the Kingdom's divine power, its inclusive nature, and its ultimate universal reach.
Theological and Thematic Connections
The Parable of the Mustard Seed profoundly illustrates the eschatological reality of the Kingdom of God, emphasizing that its true nature is often contrary to human expectations of immediate, overwhelming power. It begins in a hidden, unassuming way, yet possesses an inherent, divine vitality that guarantees its eventual, expansive growth. This growth is not merely quantitative but involves the establishment of a spiritual dominion that provides shelter and sustenance, reflecting God's universal redemptive plan to gather people from all nations into His fold. The parable challenges believers to look beyond outward appearances and trust in the sovereign power of God to bring His purposes to fruition, even through seemingly small and insignificant means. It reassures those involved in the early, often difficult, stages of Kingdom work that their efforts, though small, are part of a much larger, unstoppable divine movement.
Reflection and Application
The Parable of the Mustard Seed offers immense encouragement and a vital perspective for contemporary believers. In a world that often values immediate, visible success and grand beginnings, this parable reminds us that God's work frequently starts small, quietly, and even imperceptibly. It calls us to faithfulness in the "little things"—a word shared, a prayer offered, a small act of service, or a humble ministry initiative—trusting that God's power can take these seemingly insignificant efforts and cause them to "grow and wax a great tree." We are challenged not to despise small beginnings, whether in our personal spiritual growth, the development of a new ministry, or the spread of the Gospel in challenging contexts. Furthermore, the image of the birds finding shelter reminds us of the ultimate purpose of the Kingdom's expansion: to provide spiritual refuge, rest, and belonging for all who seek it. This should motivate us to participate actively in its growth, knowing that our efforts contribute to a divine reality that offers life and hope to a broken world, fulfilling God's inclusive invitation.
Questions for Reflection
FAQ
Why did Jesus choose a mustard seed specifically, if it's not the absolute smallest seed?
Jesus' choice of the mustard seed was not a botanical statement about the smallest seed in the world, but rather a culturally relevant and impactful illustration for his first-century Jewish audience. The mustard seed was proverbially known as the smallest seed commonly sown by Palestinian farmers in their gardens. This common understanding made the contrast with the resulting "great tree" (a large shrub or small tree, sometimes reaching 10-15 feet) all the more vivid and striking. The parable's power lies in this dramatic contrast between the widely recognized insignificance of the seed and the surprisingly substantial plant it becomes, perfectly symbolizing the Kingdom of God's humble origins and its astonishing, widespread growth.
Christ-Centered Fulfillment
The Parable of the Mustard Seed finds its ultimate fulfillment in Jesus Christ, who is both the sower and the seed, the humble beginning and the glorious culmination of the Kingdom of God. Jesus, the Son of God, emptied Himself and came in the most humble form, born in a manger in Bethlehem, embodying the "grain of mustard seed" (see Philippians 2:7-8). His ministry began with a small group of disciples, seemingly insignificant in the vast Roman Empire, yet it was the divine planting of the Kingdom that would grow exponentially. Through His life, death, and resurrection, Jesus established the foundation of this Kingdom, pouring out His Spirit to empower its growth (as seen in Acts 1:8). The "great tree" that provides shelter for the "fowls of the air" ultimately points to Christ Himself, who is the refuge and resting place for all humanity, inviting people from every nation, tribe, and tongue to find salvation and belonging in His universal reign (see Revelation 7:9-10). He is the one in whom all things hold together, the head of the church, which is the visible manifestation of His ever-expanding Kingdom on earth (as described in Colossians 1:17-18). Thus, the parable is a profound prophecy of Christ's work in establishing and expanding His Kingdom, which began in humility but will ultimately fill the earth with His glory.