| Sermon, June 13, 2004 |
| "A place to call home." |
| "The Mustard Seed and the Leaven" Parables of the Kingdom, Part 4 [1] Luke 13: 18-21 Rev. Matthew M. Fry |
As we continue to experience The Word of The Lord together, Let us Pray. Creator,
Redeemer, Sustainer, three in one, you are always with us. Be with us now, so that we might
hear your quiet call. Speak Lord, your servants are listening. If these words are not Your Word,
may they be forgotten and come to naught. But if they be Thy Word, may they adhere to our
hearts, forever transforming us from glory into glory, into the creatures you would have us be,
Thou who art our Rock and our Redeemer, Amen.
Redeemer, Sustainer, three in one, you are always with us. Be with us now, so that we might
hear your quiet call. Speak Lord, your servants are listening. If these words are not Your Word,
may they be forgotten and come to naught. But if they be Thy Word, may they adhere to our
hearts, forever transforming us from glory into glory, into the creatures you would have us be,
Thou who art our Rock and our Redeemer, Amen.
Halfway home. This sermon marks the halfway point for these on the Parables of the
Kingdom. And this particular sermon is about a couple of parables that are told in the middle of
another parable. Last week, we looked at Jesus’ Parable of the weeds. Immediately after telling
that parable, Jesus tells the ones we shall look at today. Then, and only then, Jesus gives more
material to the Parable about the Weeds, offering interpretation to that parable. So today we are
really in the middle, the middle of the series, and the middle of the parable of the weeds and its
interpretation.
Kingdom. And this particular sermon is about a couple of parables that are told in the middle of
another parable. Last week, we looked at Jesus’ Parable of the weeds. Immediately after telling
that parable, Jesus tells the ones we shall look at today. Then, and only then, Jesus gives more
material to the Parable about the Weeds, offering interpretation to that parable. So today we are
really in the middle, the middle of the series, and the middle of the parable of the weeds and its
interpretation.
We’ve been talking about the Kingdom of God, and about Jesus’ parables about it, and showing
4 main categories that Jesus shows about the kingdom. They are, if you haven’t got them
memorized yet, that the kingdom is (1) all embracing, (2) a mystery, and works mysteriously,
(3) hidden in the world and already present in the world, and (4) demanding our response.
Where the Weeds is strongest, and we must mention the Weeds because today’s passage is set
firmly in the context of the parable and then its explanation, and the weeds is strongest in the
area of response. When we think of the subject of response, especially in regard to eternal
matters, our tendency to think that our own moral efforts are necessary to the plan of salvation
leads us to set up scenarios in which the work of the kingdom simply won’t work without our
cooperation. And our next step is to presume that the best way to help the kingdom out is to
take up moral arms against the enemies of the Lord.[2]
4 main categories that Jesus shows about the kingdom. They are, if you haven’t got them
memorized yet, that the kingdom is (1) all embracing, (2) a mystery, and works mysteriously,
(3) hidden in the world and already present in the world, and (4) demanding our response.
Where the Weeds is strongest, and we must mention the Weeds because today’s passage is set
firmly in the context of the parable and then its explanation, and the weeds is strongest in the
area of response. When we think of the subject of response, especially in regard to eternal
matters, our tendency to think that our own moral efforts are necessary to the plan of salvation
leads us to set up scenarios in which the work of the kingdom simply won’t work without our
cooperation. And our next step is to presume that the best way to help the kingdom out is to
take up moral arms against the enemies of the Lord.[2]
But the parable of the weeds stands in direct contrast to that. It shows God’s way of dealing
with evil is forgiveness, and by letting it be. Directly after that, we find in the gospels these
short stories. Jesus is driving home the point that the kingdom is inevitable, and is all powerful.
Because of it’s all-embracing nature, there is nowhere you can go to get away from the kingdom
of God. You can talk about Hell all you want, and the Bible talks about all sorts of creatures
going to Hell. But you can’t even go to Hell to escape the power of the resurrection. The whole
entire created order, Hell included, has been covered with the blood of the Lamb. Resurrection is
not just a reward for the good and the few, it is the only game in Eschatology Town.[3] So,
even though Jesus ends the Weeds with a touch of separating the good and the bad in an
eschatological manner, he quickly turns to these two stories, the Mustard Seed and the Leaven,
and shows more of the all-embracing nature of the kingdom. So, Hear now The Word of The
Lord as it comes to us in Luke. Listen. Luke 13.18-21. The grass withers, the flower falls,
but the Word of The Lord endures forever...Thanks be to God.
with evil is forgiveness, and by letting it be. Directly after that, we find in the gospels these
short stories. Jesus is driving home the point that the kingdom is inevitable, and is all powerful.
Because of it’s all-embracing nature, there is nowhere you can go to get away from the kingdom
of God. You can talk about Hell all you want, and the Bible talks about all sorts of creatures
going to Hell. But you can’t even go to Hell to escape the power of the resurrection. The whole
entire created order, Hell included, has been covered with the blood of the Lamb. Resurrection is
not just a reward for the good and the few, it is the only game in Eschatology Town.[3] So,
even though Jesus ends the Weeds with a touch of separating the good and the bad in an
eschatological manner, he quickly turns to these two stories, the Mustard Seed and the Leaven,
and shows more of the all-embracing nature of the kingdom. So, Hear now The Word of The
Lord as it comes to us in Luke. Listen. Luke 13.18-21. The grass withers, the flower falls,
but the Word of The Lord endures forever...Thanks be to God.
Again, Jesus makes the kingdom the thing sown, not the results of sowing other than the thing
sown. The kingdom is not the planter, nor is it the planter’s tan complexion gained from all the
outside work, nor the planter’s sore back the next morning, nor the planter’s satisfaction in
gardening and planting. The kingdom is again the seed, the thing sown. The whole field is
sown, with a small seed. And this seed grows to fruition.
sown. The kingdom is not the planter, nor is it the planter’s tan complexion gained from all the
outside work, nor the planter’s sore back the next morning, nor the planter’s satisfaction in
gardening and planting. The kingdom is again the seed, the thing sown. The whole field is
sown, with a small seed. And this seed grows to fruition.
Huge point in this parable: there is a marvelous discrepancy between the hidden-ness of the
kingdom at its sowing, and the lush, manifest exuberance of it in its final, totally successful
fruition. Its like Jesus understands that people want him to continue with moralizing (in a way
that would really be de-moralizing) the issue of justice and judgment. Jesus continues on about
the end of the whole eschatological story, but these times without a word about evil. And this
time no element of response that is necessary for the kingdoms assured completion. Unless, of
course, you consider larking around in the trees a proper response; in which case, that Jesus will
let you have.[4]
kingdom at its sowing, and the lush, manifest exuberance of it in its final, totally successful
fruition. Its like Jesus understands that people want him to continue with moralizing (in a way
that would really be de-moralizing) the issue of justice and judgment. Jesus continues on about
the end of the whole eschatological story, but these times without a word about evil. And this
time no element of response that is necessary for the kingdoms assured completion. Unless, of
course, you consider larking around in the trees a proper response; in which case, that Jesus will
let you have.[4]
And without batting an eyelash, Jesus moves right into the parable of the Leaven, which I must
admit, I’ve really come to love. First off, let it simply be noted in quick passing that the
surrogate for God in this parable is a woman. We’re not going down that road here, but it is
noteworthy. However, this is not simply woman’s work, you know, making a few loaves of
bread for the evening meal. This is a baker people. Three measures is a bushel of flour, 128
cups, 16 five pound bags. And after adding the 42 or more cups of water, you would have over
100 pounds of dough from 3 measures of flour.[5]
admit, I’ve really come to love. First off, let it simply be noted in quick passing that the
surrogate for God in this parable is a woman. We’re not going down that road here, but it is
noteworthy. However, this is not simply woman’s work, you know, making a few loaves of
bread for the evening meal. This is a baker people. Three measures is a bushel of flour, 128
cups, 16 five pound bags. And after adding the 42 or more cups of water, you would have over
100 pounds of dough from 3 measures of flour.[5]
So, again, the trumpet of the all embracing nature of the kingdom is sounded. Jesus says the
whole thing was leavened. The 100 plus pounds of dough is the whole world. It’s not some
hyper-good-for-you, low in carbohydrate, fad bread of the month. It’s just plain dough. And
while it is not in its final form yet, it sure enough will be. Why? Because the woman has hidden
inside the flour, and that is Jesus’ word not mine, has hidden inside the flour, leaven. Hiding of
yeast in flour is more vivid than hiding a seed in the ground. Once you’ve planted a seed, you
could conceivably, if you went back soon enough, get down on your hands and knees and
retrieve all of your seed. And, you could also conceivably, and people do this all the time, decide
to plant only a portion of a field. But not yeast. Once it is in the flour, it is in the flour, no
turning back. And once it is in the flour, the whole flour will be leavened, not just a portion.
“Just as yeast enters into the dough by being dissolved in the very liquid that makes the dough
become douth at all – just as there is not a moment of the dough’s existence, from start to finish,
in which it is unleavened dough – so this parable insists that the kingdom enters the world at its
creation and that there is not, and never has been, any unkingdomed humanity anywhere in the
world.”[6] As long as there has been creation, there has been present in it, over it, with it, and
throughout it, The Word, who is also known as The Son, who is also known as Redeemer, and
along with Creator and Sustainer, make one God. The kingdom has always been in the world
since its inception, hidden in it.
whole thing was leavened. The 100 plus pounds of dough is the whole world. It’s not some
hyper-good-for-you, low in carbohydrate, fad bread of the month. It’s just plain dough. And
while it is not in its final form yet, it sure enough will be. Why? Because the woman has hidden
inside the flour, and that is Jesus’ word not mine, has hidden inside the flour, leaven. Hiding of
yeast in flour is more vivid than hiding a seed in the ground. Once you’ve planted a seed, you
could conceivably, if you went back soon enough, get down on your hands and knees and
retrieve all of your seed. And, you could also conceivably, and people do this all the time, decide
to plant only a portion of a field. But not yeast. Once it is in the flour, it is in the flour, no
turning back. And once it is in the flour, the whole flour will be leavened, not just a portion.
“Just as yeast enters into the dough by being dissolved in the very liquid that makes the dough
become douth at all – just as there is not a moment of the dough’s existence, from start to finish,
in which it is unleavened dough – so this parable insists that the kingdom enters the world at its
creation and that there is not, and never has been, any unkingdomed humanity anywhere in the
world.”[6] As long as there has been creation, there has been present in it, over it, with it, and
throughout it, The Word, who is also known as The Son, who is also known as Redeemer, and
along with Creator and Sustainer, make one God. The kingdom has always been in the world
since its inception, hidden in it.
There is a poem by Ravindra Kumar Karnani, called And a Meadowlark Sang. I think it shows
how the kingdom is hidden and still present in the world. It goes like this.
how the kingdom is hidden and still present in the world. It goes like this.
The child whispered, "God, speak to me."
And a meadowlark sang.
The child did not hear.
So the child yelled, "God, speak to me!"
And the thunder rolled across the sky
But the child did not listen.
The child looked around and said,
"God let me see you" and a star shone brightly
But the child did not notice.
And the child shouted,
"God show me a miracle!"
And a life was born but the child did not know.
So the child cried out in despair,
"Touch me God, and let me know you are here!"
Whereupon God reached down
And touched the child.
But the child brushed the butterfly away
And walked away unknowingly." [7]
And a meadowlark sang.
The child did not hear.
So the child yelled, "God, speak to me!"
And the thunder rolled across the sky
But the child did not listen.
The child looked around and said,
"God let me see you" and a star shone brightly
But the child did not notice.
And the child shouted,
"God show me a miracle!"
And a life was born but the child did not know.
So the child cried out in despair,
"Touch me God, and let me know you are here!"
Whereupon God reached down
And touched the child.
But the child brushed the butterfly away
And walked away unknowingly." [7]
The kingdom is all around us, not just waiting for us. Now, when we get to the point of
response, we look at the first image in the parable, the yeast. What are the responses you offer
to yeast in the dough? Patience, for one thing. Probably discernment, to be able to recognize
when it has done the job. Quite possibly vigilance, to make sure impatient types don’t talk you
into despairing the lump before its time comes. But no matter what you do, the yeast works
anyway. At the most, our responses advance our satisfaction, not the dough’s success.[8]
response, we look at the first image in the parable, the yeast. What are the responses you offer
to yeast in the dough? Patience, for one thing. Probably discernment, to be able to recognize
when it has done the job. Quite possibly vigilance, to make sure impatient types don’t talk you
into despairing the lump before its time comes. But no matter what you do, the yeast works
anyway. At the most, our responses advance our satisfaction, not the dough’s success.[8]
Negative responses, and negative attitudes, even pointless resistance to the kingdom, interfere
only with human convenience and satisfaction, not with the kingdom’s success. Indeed, with
the imagery of bread making, they may actually help the kingdom. Unless dough is kneaded
thoroughly, unless it resists and fights the baker, then the dough will not properly rise. Who
knows, maybe our foot-dragging and back-sliding, maybe the mess of our sin even, is all just in
a day’s leavening to the Word who is the Yeast who lightens our lumpiness.[9]
only with human convenience and satisfaction, not with the kingdom’s success. Indeed, with
the imagery of bread making, they may actually help the kingdom. Unless dough is kneaded
thoroughly, unless it resists and fights the baker, then the dough will not properly rise. Who
knows, maybe our foot-dragging and back-sliding, maybe the mess of our sin even, is all just in
a day’s leavening to the Word who is the Yeast who lightens our lumpiness.[9]
What we could do, nay, the only thing we are left to do, is simply trust that the leaven is, was
and always will be entirely mixed into the lump of our existence and all of creation. The job is
already mysteriously done. By the power of the Word who breathed out his life for us on the
cross – by the might of him who, in the glory of his resurrection, forever whispers our
reconciled names into his Father’s ear – we are as good as baked to perfection right now. We
have been accepted in the Beloved; the only development left for us to experience is at the final
day, when the divine Woman baker will say, “Now, that’s what I call a real loaf of bread!”[10]
Amen.
and always will be entirely mixed into the lump of our existence and all of creation. The job is
already mysteriously done. By the power of the Word who breathed out his life for us on the
cross – by the might of him who, in the glory of his resurrection, forever whispers our
reconciled names into his Father’s ear – we are as good as baked to perfection right now. We
have been accepted in the Beloved; the only development left for us to experience is at the final
day, when the divine Woman baker will say, “Now, that’s what I call a real loaf of bread!”[10]
Amen.
Let us pray. Great Baker, who lovingly kneads us into the kingdom, we are forever yours.
Help us to accept and enjoy that, so we might be filled with your presence. In the name of your
Son we pray, Amen.
Help us to accept and enjoy that, so we might be filled with your presence. In the name of your
Son we pray, Amen.
[1] This Sermon, and this series is based largely on the book by Robert Farrar Capon, The Parables of the
Kingdom. Awesome book, part of an awesome 3 part series, which includes The Parables of Grace and The Parables
of Judgment. Read them. The particulars of the book follow in this endnotes.
[2] Capon, Robert Farrar The Parables of the Kingdom, William B. Eerdmans Publishing Company, Grand Rapids
Michigan, 1985, p. 112.
Kingdom. Awesome book, part of an awesome 3 part series, which includes The Parables of Grace and The Parables
of Judgment. Read them. The particulars of the book follow in this endnotes.
[2] Capon, Robert Farrar The Parables of the Kingdom, William B. Eerdmans Publishing Company, Grand Rapids
Michigan, 1985, p. 112.
[3] Capon, p. 114.
[4] Capon, p. 117.
[5] Capon, p. 118.
[6] Capon, p. 119.
[7] Ravindra Kumar Karnani “And a Medowlark Sang”
[8] Capon, pp. 121-122.
[9] Capon, p. 122.
[10] Capon, p. 123.
[4] Capon, p. 117.
[5] Capon, p. 118.
[6] Capon, p. 119.
[7] Ravindra Kumar Karnani “And a Medowlark Sang”
[8] Capon, pp. 121-122.
[9] Capon, p. 122.
[10] Capon, p. 123.
| IMPORTANT After reading the translation: Click on the [X] in the box in the upper right corner of the translation window. That will close it. You will then return to the English version. |
| Posted June 13, 2004 |
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