Parable of the Mustard Seed Mountain

   ³¹ He put before them another parable: "The kingdom of heaven is like a mustard seed that someone took and sowed in his field; ³²it is the smallest of all the seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches."  -Matthew 13:31-32

What is this parable meant to teach us about the kingdom of heaven? Jesus talked a lot about the kingdom of heaven (more often called "the kingdom of God"). He takes special care to try to fully describe this concept to his hearers. The concept must be very large and developed because Jesus uses many parables and teachings to describe it from many different angles and perspectives. This is just one of many times that he chose to explain it.

In this case, he is trying to contrast the humble origin of the kingdom with the fully mature result. Is Jesus talking about an actual kingdom or the result of the gospel being planted in someone's heart (similar the the Parable of the Sower: Matthew 13:1-23)? Which is it?

To answer this question we can look at other parables and teachings about the kingdom to get a better picture of what Jesus meant. We can also look at the Old Testament and try to understand the sources that Jesus was drawing from and expanding on to make his point. Depending on the teaching it might be easy to identify what passages from the Old Testament that Jesus is referencing, or it might be hard. I think that Jesus is helping his hearers understand by specifically giving an example of a tree in which birds come and nest in. Consider the following passage from Daniel,

¹⁰  Upon my bed this is what I saw;

       there was a tree at the center of the earth,

       and its height was great.

¹¹  The tree grew great and strong,

       its top reached to heaven,

       and it was visible to the ends of the whole earth.

¹²  Its foliage was beautiful,

       its fruit abundant,

       and it provided food for all.

   The animals of the field found shade under it,

       the birds of the air nested in its branches,

       and from it all living beings were fed.

   ¹³ "I continued looking, in the visions of my head as I lay in bed, and there was a holy watcher, coming down from heaven. ¹⁴He cried aloud and said:

   'Cut down the tree and chop off its branches,

       strip off its foliage and scatter its fruit.

   Let the animals flee from beneath it

       and the birds from its branches.

¹⁵  But leave its stump and roots in the ground,

       with a band of iron and bronze,

       in the tender grass of the field.

   Let him be bathed with the dew of heaven,

       and let his lot be with the animals of the field

       in the grass of the earth.

¹⁶  Let his mind be changed from that of a human,

       and let the mind of an animal be given to him.

       And let seven times pass over him.

¹⁷  The sentence is rendered by decree of the watchers,

       the decision is given by order of the holy ones,

   in order that all who live may know

       that the Most High is sovereign over the kingdom of mortals;

   he gives it to whom he will

       and sets over it the lowliest of human beings.'

   ¹⁸ "This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare the interpretation, since all the wise men of my kingdom are unable to tell me the interpretation. You are able, however, for you are endowed with a spirit of the holy gods."^{d
   19} Then Daniel, who was called Belteshazzar, was severely distressed for a while. His thoughts terrified him. The king said, "Belteshazzar, do not let the dream or the interpretation terrify you." Belteshazzar answered, "My lord, may the dream be for those who hate you, and its interpretation for your enemies! ²⁰The tree that you saw, which grew great and strong, so that its top reached to heaven and was visible to the end of the whole earth, ²¹whose foliage was beautiful and its fruit abundant, and which provided food for all, under which animals of the field lived, and in whose branches the birds of the air had nests-- ²²it is you, O king! You have grown great and strong. Your greatness has increased and reaches to heaven, and your sovereignty to the ends of the earth. ²³And whereas the king saw a holy watcher coming down from heaven and saying, 'Cut down the tree and destroy it, but leave its stump and roots in the ground, with a band of iron and bronze, in the grass of the field; and let him be bathed with the dew of heaven, and let his lot be with the animals of the field, until seven times pass over him'-- ²⁴this is the interpretation, O king, and it is a decree of the Most High that has come upon my lord the king: ²⁵You shall be driven away from human society, and your dwelling shall be with the wild animals. You shall be made to eat grass like oxen, you shall be bathed with the dew of heaven, and seven times shall pass over you, until you have learned that the Most High has sovereignty over the kingdom of mortals, and gives it to whom he will. ²⁶As it was commanded to leave the stump and roots of the tree, your kingdom shall be re-established for you from the time that you learn that Heaven is sovereign. ²⁷Therefore, O king, may my counsel be acceptable to you: atone for^e your sins with righteousness, and your iniquities with mercy to the oppressed, so that your prosperity may be prolonged." -Daniel 4:10-27

The verse 10-13 are the main source of my point, but I included the rest of the passage to note the final result of the great tree: it was humbled and cut down. Now contrast this to the humble beginning of the mustard seed. In Daniel chapter 2, which is a parallel passage to Daniel chapter 4 (see Daniel Chiasm), Daniel prophesies of an everlasting kingdom to come.

³⁴As you looked on, a stone was cut out, not by human hands, and it struck the statue on its feet of iron and clay and broke them in pieces. ³⁵Then the iron, the clay, the bronze, the silver, and the gold, were all broken in pieces and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the statue became a great mountain and filled the whole earth.

³⁶ "This was the dream; now we will tell the king its interpretation. ³⁷You, O king, the king of kings--to whom the God of heaven has given the kingdom, the power, the might, and the glory, ³⁸into whose hand he has given human beings, wherever they live, the wild animals of the field, and the birds of the air, and whom he has established as ruler over them all--you are the head of gold. ³⁹After you shall arise another kingdom inferior to yours, and yet a third kingdom of bronze, which shall rule over the whole earth. ⁴⁰And there shall be a fourth kingdom, strong as iron; just as iron crushes and smashes everything,^b it shall crush and shatter all these. ⁴¹As you saw the feet and toes partly of potter's clay and partly of iron, it shall be a divided kingdom; but some of the strength of iron shall be in it, as you saw the iron mixed with the clay. ⁴²As the toes of the feet were part iron and part clay, so the kingdom shall be partly strong and partly brittle. ⁴³As you saw the iron mixed with clay, so will they mix with one another in marriage,^c but they will not hold together, just as iron does not mix with clay. ⁴⁴And in the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall this kingdom be left to another people. It shall crush all these kingdoms and bring them to an end, and it shall stand forever; ⁴⁵just as you saw that a stone was cut from the mountain not by hands, and that it crushed the iron, the bronze, the clay, the silver, and the gold. The great God has informed the king what shall be hereafter. The dream is certain, and its interpretation trustworthy."   -Daniel 2:34-45

This is the kingdom that Jesus is connecting when he gives this parable. He is doing two things connecting the kingdom of heaven to the eternal kingdom in Daniel, but also giving his hearers more insight into what this kingdom will be like. We see that a stone was cut out and destroyed the great statue (also representing Nebuchadnezzar's Empire) and became a great mountain and a never ending kingdom.

It seems that Jesus was referring to himself as the seed (the stone cut without human hands) that grew into an eternal kingdom. Despite potentially interpreting some good theology from view his parable to be about the seed of the gospel planted in someone's heart, I don't think that was the intended point of the parable.

Chiasm: 1 Samuel 11-31

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Another possible and fairly large chiasm I found in 1 Samuel. The previous possible chiasm in 1 Samuel 22-24 is potentially covered by this chiasm. I get the impression that it would take stroke of genius to craft multiple chiasms overlapping each other as an author were drafting a historical narrative. Overlapping chiasms are not out of the question, but right now I'm not going to consider them without a stronger chiastic structure. I recommend looking at both, choosing one, or none as authentic, intended chiastic structure.

A. Saul saves Jabesh-gilead (11:5-11)

  B. Jonathan cursed to death because of Saul's oath (14:39-4)

    C. Saul defeated Amalek (did not correct the army's sin) (15:7-8)

      D. Judgment for not destroying Amalek (15:17-19)

        E. Saul's kingdom torn & given to David (15:28-16:13)

          F. Saul greatly afraid of Philistines (17:11)

            G. David fights man of Gath (17:48-48)

              H. Saul asks David who he is (17:55-58)

                I. Saul tries to pin David with his spear (18:10-11)

                  J. David marries Michal (18:27)

                    K. Saul convinced not to kill David (19:6)

                      L. Saul tries to kill David (19:8-24)

                        M. Jonathan and David make covenant (20:1-42)

                          N. Ahimelech helps David (21:1-6)

                            O. Doeg at Nob (21:7)

                              P. David goes to king of Gath (21:10-15)

                                Q. David is captain of a band (22:1-2)

                              P'. David goes to king of Moab (22:3-4)

                            O'. Doeg kills all the priests of Nob (22:9-19)

                          N'. son of Ahimelech helps David (23:6-12)

                        M'. Jonathan and David make covenant (23:16-18)

                      L'. Saul hunts for David to kill him (23:19-29)

                    K'. Saul convinced not to kill David (24:1-22)

                  J'. David marries Abigail and Ahinoam (but Michal another) (25:42-44)

                I'. David refuses to use Saul's spear to kill him (26:8-12)

              H'. Saul asks David who he is (26:17)

            G'. David in Gath (27:1-4)

          F'. Saul greatly afraid of the Philistines (28:5)

        E'. Saul's kingdom torn & given to David (28:17)

      D'. Because Saul did not carry out wrath on Amalek (28:18)

    C'. David defeated Amalek (corrected the army's sin) (30:16-17)

  B'. Saul and sons die (31:6)

A'. men of Jabesh-gilead honor Saul (31:11-13)

Chiasm: 1 Samuel 22-24

A: Saul's guard will not obey him to kill Ahimelech (anointed priest) (22:7)

   B: David fights Philistines (23:1-5)

      C: Saul tries to corner David at Keilah (23:7-8)

        D: men of Keilah would have surrendered David to Saul (23:12)

          E: Jonathan strengthens and encourages David (23:15-18)

        D': Ziphites try to surrender David to Saul (23:19-24)

      C': Saul tries to corner David at the Rock of Escape (23:25-26)

   B': Saul fights Philistines (23:27-28)

A': David will not obey his men to kill Saul (God's “anointed”) (24:4-7)

Chiasm: Daniel 1-5

A: Vessels from the House of God placed in treasury of the gods of Babylon (1:2)

  B: God is sovereign over the human mind (1:3-21)

      - God endowed Daniel and friends with wisdom and knowledge for obedience

      - Daniel and friends eat vegetables

    C: King Nebuchadnezzar's Dream: The Great Statue destroyed by the Mountain (2:1-46)

      D: Nebuchadnezzar's praise of the Most High God (2:47)

        E: Shadrach, Meshach and Abednego promoted (2:49) 

          F: Nebuchadnezzar commands that everyone who doesn't bow will be killed (3:1-6)

            G: Everyone bows to the gold statue (3:7) 

              H: Shadrach, Meshach, and Abednego denounced to Nebuchadnezzar for disobeying (3:8-12)

                I: Nebuchadnezzar summons Shadrach, Meshach, and Abednego (3:13)

                  J: Nebuchadnezzar questions the power of their "god" (3:14-15)

                   K: Shadrach, Meshach, and Abednego ask to be used as a test of God's power (3:16-18)

                     L: Command for furnace to be overheated (3:19)

                       M: Order to bind and throw them in the furnace (3:20)

                       M': Bound and thrown into the furnace (3:21)

                     L': Overheated furnace kills guards (3:22)

                   K': The Test: Shadrach, Meshach, and Abednego thrown into the furnace (3:23)

                  J': Nebuchadnezzar witnesses God delivering them in the furnace (3:24-25)

                I': Nebuchadnezzar summons Shadrach, Meshach, and Abednego (3:26)

              H': Shadrach, Meshach, and Abednego praised by Nebuchadnezzar for disobeying (3:27-28)

            G': Shadrach, Meshach, and Abednego refused to bow (3:28b)  

          F': Nebuchadnezzar commands that everyone who doesn't honor God will be killed (3:29)

        E': Shadrach, Meshach and Abednego promoted (3:30)

      D': Nebuchadnezzar's praise of the Most High God (4:2-3)
    C': King Nebuchadnezzar's Dream: The Great Tree that was cut down (4:4-27)

  B': God is sovereign over the human mind (4:28-37)

       - God removes reason and sanity from Nebuchadnezzar for disobedience

       - Nebuchadnezzar eats grass
A': Vessels from the House of God used while praising the gods of Babylon (5:2-4)

I think there are some quite strong parallels in this possible chiasm, but there are a few weak points. Namely, B-B' (which is a long section) as well as K-K' (which is a short section and a long section). A few sections have more parallels that I listed such as C-C' as well as others, but are difficult to show in this form. Is there a different way of breaking this chiasm down that I am not seeing? Feedback anyone?

I had heard that there was a chiasm in Daniel. I thought I caught a hint of one and explored that possibility above. However, others accept another structure from Daniel 1-7, and some go on to suggest a second chiasm for the rest of the book. 

Does this chiasm help us interpret this passage? The pivot point M-M' doesn't ordinarily stick out to me as a reader. But maybe the author wants the reader to meditate more deeply on what Shadrach, Meshach, and Abednego did in their faith - allowing themselves to be thrown into a furnace to show God's power to the world. I wonder if there is another chiasm with the pivot around Daniel being thrown into the lion's den? Hmmm... I will have to look into that. 

We can't get away from the main idea of Daniel: God is sovereign over all! We see repeated themes in this chiasm of His sovereignty and power over the human mind (B-B'), governments and political powers (C-C'), position and authority (E-E'), life and death (FM-F'M').

Chiasm: 2 Samuel 21-24

Here is a chiasm I found the few days ago from the end of 2 Samuel: 


A: God's Judgment and heed of supplications - famine (21:1-14)
    B: David's warriors kill Giants of Gath  (21:15-22)
        C:  Poetry - David's song of Deliverance (22:1-51)
        C': Poetry - David's oracle of last words (23:1-7)
    B': David's warriors and their renown (23:8-38)
A': God's Judgment and heed of supplications - pestilence (24:1-25)


Haven't yet figured out why the author chose to put these all in a chiasm. What further interpretation can we gain from observing this chiasm? 

Here is yet another look at the same passage: 

A David intervenes (21:1-14) Royal intervention – 21:14

   B Accomplishments in Battle (21:15-22) Royal warfare

     C David's praise (22:1-51) Royal words: 22:51

     C' David's Wisdom (23:1-7) Royal words: 23:5

   B' Accomplishments in Battle (23:8-39) Royal warfare

A' David intervenes (24:1-25) Royal intervention – 24:25

What are chiasms?

Finally, visiting one of the original themes and interests of this blog: Chiasms found in the Bible. I guess the first post needs to explain a bit about what they are so we can all be on the same page. (Here is another short article explaining chiasms)


What are Chiasms?
A chiasm is a literary structure used in many ancient writings. It is a way of structuring poetry and narratives such that multiple segments pivot around a climax point(s). 


Specifically, a chiasm consists of pairs of segments mirrored across a climax (C). Each pair of segments has one segment positioned before (A, B) and one after (A', B') the climax; as well both are spaced at an equal distance from the climax. The pair of segments contain a significant similarity in content, emotion or theme. A short chiasm of only one pair can randomly occur without the author intending to use the structure, but the more pairs that you observe shows a higher probability that the author intended to use literary structure.


The best way to understand this structure is by giving an example. Where C is the climax segment and A-A' and B-B' are the segment pairs. 

A 

    B 

        C 

    B'

A'

The pivot may be an actual segment itself such as the previous example or it may exist between mirrored segments as in the following segment.

A 

    B 

        C 

        C' 

    B' 

A'


Lets use an example from Jonah to see how observe a chiasm in the text:

"I called to the LORD out of my distress, and he answered me; out of the belly of Sheol I cried, and you heard my voice. You cast me into the deep, into the heart of the sea, and the flood surrounded me; all your waves and your billows passed over me. Then I said, 'I am driven away from your sight; how shall I look again upon your holy temple?' The waters closed in over me; the deep surrounded me; weeds wrapped around my head at the roots of the mountains. I went down to the land whose bars closed upon me forever; yet you brought up my life from the Pit, O LORD my God. As my life was ebbing away, I remembered the LORD; and my prayer came to you, into your holy temple." Jonah 2:2-7

There is clear poetic structure, but I think there is a bit more structure here, 


A I called to the LORD out of my distress, and he answered me; 
    B out of the belly of Sheol I cried, and you heard my voice.
        C You cast me into the deep, into the heart of the sea, and the flood surrounded me; all your waves and your billows passed over me.
            D  Then I said, 'I am driven away from your sight;
            D' how shall I look again upon your holy temple?'
        C' The waters closed in over me; the deep surrounded me; weeds wrapped around my head at the roots of the mountains. I went down to the land whose bars closed upon me forever;
     B' yet you brought up my life from the Pit, O LORD my God.
A' As my life was ebbing away, I remembered the LORD; and my prayer came to you, into your holy temple.

Can you see how the mirrored segments are similar in theme and content? There are many other examples that are easier to see, but I tried to give one that I had found that wouldn't be a repeat of others that I found online. Do a search and find some more examples to get a better idea. 


It is an interesting exercise to look for in the text but is their any other purpose? What are the author's intentions in using this structure? Does this give us any extended meaning? Is it a code?