"He presented another parable to them, saying, The kingdom of heaven is like to a mustard seed, which a man took, and sowed in his field; and this is smaller than all seeds; but when it is full grown, it is larger than the garden plants and becomes a tree, so that the birds of the air come and nest in its branches” (vv. 31, 32).
It should be evident to all that our understanding of this parable hinges upon a correct interpretation of its three central figures: the mustard-seed, the great tree which sprang from it, and the "birds of the air" which came and nest in its branches.
The popular and current explanation of these parables is that they were meant to announce the glorious success of the Gospel. The mustard seed is portrayed as the rapid extension of Christianity and the growth of the Church. Beginning insignificantly Christianity and the Church will grow and ultimately cover the entire earth. This explanation of the parable is contrary to what Jesus meant. These seven parables form part of one connected and complete discourse whose teaching must necessarily be consistent and harmonious throughout. Therefore, it is obvious that this third one cannot conflict with the teaching of the first two. In the first parable, instead of drawing a picture of a field in which the good seed took root and flourished in every part of it, Jesus said most of its soil was unfavorable, and that only a fractional proportion bore an increase. Moreover, instead of promising that the good-ground section of the field would yield greater and greater returns, He announced that there would be a decreasing harvest—"some a hundredfold, some sixty, some thirty.’’
In the second parable, Jesus said the field was over-sown with "tares," and declared that these should continue to grow together until the harvest-time, which He defined as "the end of the age." This fixes beyond all doubt the evil consequences of the enemy’s work, and positively forbids the expectation of a world won to Christ during this present age. Jesus plainly warned us that the evil effects of the Satan labors at the beginning of the age would never be repaired. The crop as a whole is spoiled. Thus this third parable cannot teach that the failure of things in the hands of men will be removed and reversed.
The figure selected by Jesus exposes the fallacy of the popular interpretation. Jesus would never have taken a mustard-seed which afterwards became a "tree," rooting itself deeper and deeper in the earth, to represent something that is heavenly. A great tree with its towering branches speaks of prominence and loftiness, not lowliness and suffering. Prominence and loftiness does not describe the New Testament Church. When any church climbs the ladder of worldly fame it sinks spiritually. The “tree” in this parable does represent a religious system whose roots lie deeply in the earth and which aims at greatness and expansion in the world.
Final, Jesus tells us when this mustard seed is full grown it is “larger than the garden plants” or “herbs.” Herbs are entirely different specie from trees their stems never develop woody tissue, but live only long enough for the development of flowers and seeds. But this "herb" became a "tree;" that is to say, it developed into something entirely foreign to its nature. It is very strange that biblical scholars would interpret this unnatural growth, this abnormal production, a fitting symbol of the Church and “the birds of the air” a symbol of the saints.
The interpretation is often justified by the claim the soil of Palestine is one of the best for the growth of mustard, and that it is quite common for a mustard plant to develop into large shrubs. The interpretation is not compatible with Matthew 13. All through Matthew 13 the soil or field represents the world. This interpretation claims the world is a favorable place for the growth of that kingdom which Jesus said was "not of this world" (John 18:36). This world is a place where the flesh and Satan unite in opposing all that concerns God and His interests. How can this world be a place favorable for the growth of Christianity? Either the world must cease to be what it is; the enemy of God and His people, or the seed must change its character, before the one will be favorable to the other. This is what this parable teaches. The “herb” becomes a "tree."
The "birds" nesting in the branches of this tree is another contradiction of the popular and current explanation of the parable. If Scripture is compared with Scripture it will be found that these "birds" symbolize Satan and his followers. We must not allow ourselves to be confused by the fact the “dove” and in some passages the "eagle," represents something that is good. In Scripture birds or fowls are used to represent something evil. In Genesis 15:11 we are told that the “fowls” came down upon the carcasses, the bodies of the sacrifices, and "Abram drove them away." Here, beyond doubt, they prefigure the efforts of Satan to render null and void the sacrifice of the Lord Jesus; but this, the Father, foreshadowed in Abraham, has prevented.
Again, in Deuteronomy 28, where we have the curses which were to come upon Israel for their disobedience, we are told, "And your carcass shall be meat to all the fowls of the air" (v. 26). The last time the term occurs in Scripture is in Revelation 18:2, where we are told that fallen Babylon becomes the "habitation of demons, and the hold of every foul spirit, and a cage of every unclean and hateful bird.”
In Matthew 13:32 the same Greek word for “birds” or “fowls” is used in Matthew 13:4. The word “birds” or “fowls” is explained in verse 19 as "the wicked." How, then, can this great "tree" represent the true Church while its branches afford shelter for Satan and his followers?
The identity of this great tree is found in Daniel 4:10-12. In his dream Nebuchadnezzar saw “a tree in the midst of the earth and its height was great. The tree grew large and became strong and its height reached to the sky, and it was visible to the end of the whole earth. The foliage was beautiful and its fruit abundant and it was food for all. The beasts of the field found shade under it, and the birds of the sky dwelt in its branches.” What did Jesus say about the mustard seed?
In Daniel 4:20-22 we have the inspired interpretation of the vision: Daniel told the king, "The tree that you saw which became large and grew strong, whose height reached to the sky and was visible to all the earth and whose foliage was beautiful and its fruit abundant, and in which was food for all, under which the beasts of the field dwelt and in whose branches the birds of the sky lodged, it is you, O king; for you have become great and grown strong, and your majesty has become great and reached to the sky and your dominion to the end of the earth.”
In Ezekiel 31 we have the same figure used: Assyrian is compared to a “cedar in Lebanon with fair branches, and with a shadowing shroud, and of a high stature; and his top was among the thick boughs. The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. Therefore, his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations" (vv. 3-6). A "tree," whose wide-spreading branches afforded lodgment for birds, was a familiar Old Testament figure for a mighty kingdom which gave shelter to the nations. So it is in our parable. The "tree" symbolizes earthly greatness, worldly prominence, giving shelter to the nations.
The history of Christianity clearly confirms this. At the beginning, those who bore the name of Christ were but a despised handful. Judged by worldly standards, Christianity was unimportant and unworthy of serious consideration. Speaking generally, its adherents were not men of renowned culture, or worldly influence. There were few among the Lord’s "little flock" of outstanding genius or social prominence; for the most part, they were unlettered, obscure, and poor. “But God has chosen the foolish things of the world to shame the wise; and God has chosen the weak things of the world to shame the things which are strong and the base things of the world, and things which are despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God.” (1st Corinthians 1:27-29).
Though the Church during its first years of life was not influential and insignificant, it was an object of intense hatred to Satan. Against Christianity he vented the full force of his hate. Every weapon in his arsenal was employed in the effort to exterminate it. He stirred up men in authority and moved emperors to issue cruel edicts. Property was confiscated, Christians captured, imprisoned, fined, tortured, and slain. Satan, mercilessly and ceaselessly tried to blot out the name of Jesus from the earth. But the more it was persecuted, the more Christianity flourished. As one of the early "fathers" put it, "The blood of the martyrs was the seed of the Church."
Satan is not stupid. When he realized force was of no avail, he changed his tactics. Failing to intimidate as the roaring lion, he became the subtle serpent. Ceasing to attack from without, he now worked from within as he did in the Garden of Eden. In the first parable the assault was from without, the fowls of the air catching away the seed. In the second parable his activities were from within, the sowing of tares among the wheat. In the third parable we are shown the effects of this. Satan now moved worldly men to seek membership in the churches of God. These soon caused the truth to be watered down, discipline to be relaxed, that which repelled the world to be kept in the background, and what would appeal to the carnal mind to be made appealing. Instead of affections being set upon things above, they were fixed on things below. Soon Christianity ceased to be hated by the unregenerate: the gulf between the world and the "Church" was bridged.
Persecution ceased, and the professed cause of the despised and rejected Savior became popular. The distinctive truths of Christianity were abandoned, the Gospel was adulterated, the pilgrim character of professing saints ceased. More and more the wise and great of this world were attracted. By the fourth century the heads of the Roman Empire, instead of hating Christianity, perceived that it was a power for moral good in the governing of men. In the days of Constantine the so-called Church and the State united, and became a vast political-religious system. In this change of attack upon the Church the character of the courts of Caesar did not change. The character of that began as a grain of mustard did not change. It was professing Christianity that changed. The first century church was forsaken, and the honors of kings’ courts coveted. And God granted their fleshly desire as He did apostate Israel when they forsook the path of separation and wished to be like the surrounding nations. Under these changed circumstances professing Christianity soon became great in the earth. Caves and tombs gave place to costly church-houses.
