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Commentary on Luke 13 verses 18–22
18 ¶ Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
19 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.
20 And again he said, Whereunto shall I liken the kingdom of God?
21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
22 And 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–22. Public domain.
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TertullianAD 220
Against Marcion Book IV
With regard, indeed, to the following similitude, I have my fears lest it should somehow presage the kingdom of the rival god! For He compared it, not to the unleavened bread which the Creator is more familiar with, but to leaven. Now this is a capital conjecture for men who are begging for arguments. I must, however, on my side, dispel one fond conceit by another," and contend with even leaven is suitable for the kingdom of the Creator, because after it comes the oven, or, if you please, the furnace of hell.
Eusebius of Caesarea (as quoted by Aquinas, AD 1274)AD 339
Catena Aurea by Aquinas
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.
Ambrose of MilanAD 397
Exposition of the Gospel of Luke
The grain of wheat is Christ, because he was spiritual leaven for us, and many think that Christ is the leaven that enlivens the virtue which we have received. Since the leaven in the flour surpassed its own kind in strength and not in appearance, Christ was preeminent among the fathers, equal in body, incomparable in divinity. The holy church is prefigured in the woman in the Gospel. We are her flour, and she hides the Lord Jesus in the inner parts of our mind until the radiance of heavenly wisdom envelopes the secret places of our spirit.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
Many think Christ is the leaven, for leaven which is made from meal, excels its kind in strength, not in appearance. So also Christ (according to the Fathers) shone forth above others equal in body, but unapproachable in excellence. The Holy Church therefore represents the type of the woman, of whom it is added, Which a woman, took and hid in three measures (sata) of meal, till the whole was leavened.
But we are the meal of the woman which hide the Lord Jesus in the secrets of our hearts, until the heat of heavenly wisdom penetrates our innermost recesses. And since He says it was hid in three measures, it seems fitting that we should believe the Son of God to have been hid in the Law, veiled in the Prophets, manifested in the preaching of the Gospel. Here however I am invited to proceed farther, because our Lord Himself has taught us, that the leaven is the spiritual teaching of the Church. Now the Church sanctifies with its spiritual leaven the man who is renewed in body, soul, and spirit, seeing that these three are united in a certain equal measure of desire, and there breathes forth a complete harmony of the will. If then in this life the three measures abide in the same person until they are leavened and become one, there will be hereafter an incorruptible communion with them that love Christ.
Ambrose of MilanAD 397
Exposition of the Gospel of Luke
There are three measures: of the flesh, of the soul and of the spirit. This is truer of the spirit in which we all live.… The woman, who prefigures the church, mixes with them the virtue of spiritual doctrine, until the whole hidden inner person of the heart is leavened and the heavenly bread arises to grace. The doctrine of Christ is fittingly called leaven, because the bread is Christ. The apostle said, "For we, being many, are one bread, one body." Leavening happens when the flesh does not lust against the Spirit, nor the Spirit against the flesh. We mortify the deeds of the flesh, and the soul, aware that through the breath of God it has received the breath of life, shuns the earthly germs of worldly needs.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 96
The leaven is small in quantity, yet it immediately seizes the whole mass and quickly communicates its own properties to it. The Word of God operates in us in a similar manner. When it is admitted within us, it makes us holy and without blame. By pervading our mind and heart, it makes us spiritual. Paul says, “Our whole body and spirit and soul may be kept blameless in the day of our Lord Jesus Christ.” The God of all clearly shows that the divine Word is poured out even into the depth of our understanding.…We receive the rational and divine leaven in our mind. We understand that by this precious, holy and pure leaven, we may be found spiritually unleavened and have none of the wickedness of the world, but rather be pure, holy partakers of Christ.
BedeAD 735
Homilies on the Gospels 2.13
A woman took some yeast when the church, by the Lord’s generosity, secured the energy of love and faith from on high. She hid this in three measures of flour until the whole batch was leavened. She did this when she performed her ministry of imparting the word of life to parts of Asia Minor, Europe and Africa, until all the ends of the world were on fire with love for the heavenly kingdom.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
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.
BedeAD 735
On the Gospel of Luke
And again he said, "To what shall I compare the kingdom of God, and what is it like? It is like leaven that a woman took and hid in three measures of flour until the whole was leavened." A measure called "satum" is a unit of measure according to the custom of the province of Palestine, holding one and a half modii. Therefore, the leaven refers to love, which heats up and stirs the mind. That woman, to whom he previously laid his hands and who immediately stood up straight glorifying God, signifies the Church, of which we are the flour; all who, through the exercise of fear and hope, are ground down by the upper and lower millstones, so that according to the Apostle, we may be one bread and one body in Christ. Therefore, the woman hid the leaven of love in three measures of flour, because the Church commands that we love the Lord with all our heart, all our soul, all our strength. Under the type of Sarah, it is said to Abraham: "Hurry, get three measures of fine flour, knead it, and make cakes" (Gen. XVIII). Also, in the three measures of flour, the three fruits of the Lord's seed can be understood, namely the thirtieth, the sixtieth, and the hundredth, that is, of the married, the continent, and the virgins. And it is fitting that he says until the whole was leavened, because the love hidden in our mind ought to grow until it changes the whole mind into its perfection, so that the soul can love, act, and remember nothing except the love of its Creator. This indeed begins here, but there it is perfected, where, since God is all in all, he warms everyone with the same fire of his love.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
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.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
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.)
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 13:20 serves as a pivotal rhetorical question posed by Jesus, introducing yet another profound parable designed to illuminate the enigmatic nature of the Kingdom of God. Following closely on the heels of the parable of the mustard seed, this verse highlights Jesus' consistent pedagogical approach of employing relatable, everyday analogies to convey deep spiritual truths about God's invisible yet powerfully transformative reign, inviting His audience to ponder its unique characteristics and pervasive influence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 13:20 masterfully employs several literary devices to enhance its impact and prepare the audience for the subsequent teaching. The most prominent is the Rhetorical Question, "Whereunto shall I liken the kingdom of God?" This question is not posed to elicit an answer from the audience but to stimulate thought and draw attention to the profound and often elusive nature of the Kingdom. It creates anticipation for the coming parable and emphasizes the challenge of fully comprehending God's reign. The phrase also functions as a Parabolic Introduction, signaling that another illustrative story is imminent, a characteristic feature of Jesus' teaching method. Furthermore, there is an element of Repetition, as the exact same question was posed in Luke 13:18 before the parable of the mustard seed. This repetition underscores the importance and multifaceted nature of the Kingdom, suggesting that no single analogy can fully capture its essence, thus necessitating multiple comparisons. This literary technique reinforces Jesus' deliberate pedagogical strategy to progressively reveal the Kingdom's truths.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 13:20, by posing the question of how to describe the Kingdom of God, highlights its unique and often counter-intuitive nature. Theologically, it emphasizes that God's reign is not a visible, earthly empire, but a spiritual reality that operates through subtle, pervasive, and transformative power. It is a kingdom that grows from humble beginnings, much like the minute mustard seed or the hidden leaven, yet ultimately exerts an all-encompassing influence. This verse underscores the divine wisdom in Jesus' teaching method, using accessible analogies to reveal profound truths about God's sovereignty, His redemptive plan, and the way His kingdom expands in the world and in human hearts, often in ways that defy human expectations of grandeur or immediate display of power. It invites believers to discern the quiet, yet potent, work of God in their midst.
REFLECTION AND APPLICATION
Luke 13:20 challenges us to consider how we perceive and understand the Kingdom of God in our contemporary world. Just as Jesus sought relatable comparisons for His first-century audience, we are encouraged to look for the subtle yet powerful ways God's reign manifests today, both globally and in our personal lives. The question "Whereunto shall I liken the kingdom of God?" implicitly teaches us that the Kingdom, though not always obvious or outwardly spectacular, is actively at work, growing and transforming, much like leaven pervades an entire batch of dough. This prompts us to cultivate spiritual discernment, recognizing God's pervasive influence and power even in small beginnings or seemingly insignificant acts of faith and obedience. It calls us to participate in this Kingdom, allowing its values to transform our hearts and actions, and to be agents of its quiet, yet revolutionary, expansion in the world around us.
Questions for Reflection
FAQ
Why does Jesus ask "Whereunto shall I liken the kingdom of God?" more than once?
Answer: Jesus asks this question multiple times (e.g., in Luke 13:18 and Luke 13:20) to emphasize the profound and multifaceted nature of the Kingdom of God. No single analogy can fully capture its essence, so Jesus provides various comparisons (like the mustard seed and the leaven) to illuminate different aspects of its growth, pervasive influence, and ultimate triumph. The repetition also serves as a pedagogical device, engaging the audience and preparing them for a new insight into this central concept of His teaching.
What is the significance of Jesus using everyday analogies to describe the Kingdom of God?
Answer: Jesus' use of everyday analogies, such as a mustard seed or leaven, is highly significant for several reasons. Firstly, it made profound spiritual truths accessible and understandable to His diverse audience, many of whom were common people with agrarian or domestic backgrounds. Secondly, it challenged the prevailing Jewish expectations of a visible, political kingdom, redirecting focus to the spiritual and internal nature of God's reign. Thirdly, it highlighted the paradox of the Kingdom: it often begins small and unnoticeable, yet possesses immense, transformative power, growing from within to pervade and change its environment. This method allowed for both immediate comprehension and deeper reflection, revealing truth to the receptive while concealing it from the unreceptive, as seen in Matthew 13:10-17.
CHRIST-CENTERED FULFILLMENT
Luke 13:20, with its rhetorical question about likening the Kingdom of God, finds its ultimate fulfillment in the person and work of Jesus Christ Himself. Jesus is not merely the one who describes the Kingdom; He is the very embodiment and inaugurator of it. The Kingdom of God, which Jesus repeatedly sought to define through parables, arrived with His advent and ministry (Luke 17:20-21). He is the King who brings the Kingdom, and His life, death, and resurrection are the means by which God's sovereign rule is established and extended over humanity. The growth of the Kingdom, as illustrated by the mustard seed and leaven, points to the pervasive and transformative power unleashed through Christ's redemptive work on the cross and the outpouring of the Holy Spirit. The seemingly small and humble beginnings of Jesus' ministry, culminating in His crucifixion, paradoxically led to the explosive growth of His church and the ongoing expansion of God's spiritual reign throughout the world, ultimately foreshadowing the consummation of His Kingdom when He returns as the triumphant King (Revelation 11:15).