Jesus’ preferred method of instruction was rather indirect. In today’s gospel, we find two of his analogies, of the type we call a parable – an extended metaphor illustrating a moral or spiritual lesson via making a comparison. Jesus used tangible, familiar images to reflect on aspects of spiritual reality that included prayer, love, relationship with the divine, and more, in veiled and often entertaining ways. Synoptic gospels include 30+ of such parables, which form ⅓ of Jesus’ recorded teachings. John records multiple analogies of other types, applied to others (e.g., “You are the salt/light of the earth”) or to Jesus (e.g., the Good Shepherd, and the “I am” statements). Even the “words of institution” (of communion) I highlighted last week, create a simile between Jesus’ bread+wine and his body+blood. 

These were not literary devices unique to the gospels, but a pedagogy integral to Jesus’ tradition. His Jewish audience would have been familiar with the OT equivalent of a parable – a riddle – such as The Eagles and the Vine (Ez. 17:2-10), Trees Making a King (Jud. 9:8-15), The Wasted Vineyard (Is. 5:1-7), Strong Bringing Forth Sweetness (Jud. 14:14), Poor Man’s Ewe (2 Sam. 12:1-4). Similar types of instruction exist in other cultures; for example, Jesus’ Greco-Roman listeners would know of Aesop’s fables from the 4th century BC, gathered into a corpus during Jesus’ lifetime. The fairy tales our kids enjoy today, often in Disney/Pixar interpretation, represent a similar genre, developed over several millennia.

But, there is one significant difference between riddles, fables, fairy tales, and Jesus’ parables. In the latter, there are no imaginary creatures, objects or actions – no unicorns or talking animals! – only the most mundane scenes and aspects of nature: baking bread, knocking on doors, roadside mugging, farming… Ordinary, yet ubiquitous and enduring in most cultures. As such, in addition to providing the method of instruction, Jesus’ parables inspired much poetry, hymns, and art; though it is interesting that in various eras, particular parables gained greater representation. For example, it appears that the medieval art focus was mainly on the Ten Virgins, Rich man and Lazarus, Prodigal Son, and Good Samaritan, and so these have remained as the most well-known in European cultures. But any other of the 30+ metaphors might, from time to time, speak to us stronger than the others. For example, in our Wednesday contemplative art sessions, over the past few weeks, we’ve been producing work based on the parables. We reflected on bread, fish, lost objects (coins, sheep, son), seeds, weeds, trees, and a few other items. Interestingly, some of Jesus’ miracles feature these same objects (e.g., fishes/loaves, budding/withering olive trees, fish carrying a coin). This process has yielded many rich insights for us. 

Where do you find parables in the Bible? They appear in the synoptic gospels: in Lk. (24; 18 unique), Matt. (23; 11 unique), and Mk. (8; 2 unique). Some stand alone (e.g., the unforgiving servant, good samaritan, persistent friend), but many appear in pairs or threes to boost the meaning of each other: e.g., the Hidden Treasure+Pearl create the theme of “effort yielding value”; the Lost Sheep, Coin, and Son – redemption; and the Faithful Servant and Ten Virgins – the End Times. (This is only to name a few!).

Today’s Mustard Seed follows The Sower in Mk., and precedes The Leaven in Matt and Lk; but in all three gospels, you will also find the scattering of seed on various grounds earlier in the text. Together, these parables indicate that spiritual realities – faith, awareness of God’s presence, participation in God’s work, etc. – may start out as small, hidden, and unnoticeable, and then develop rapidly and relentlessly, but such growth requires both human and divine contribution. Notice that the seed germinates by itself and there’s nothing we can do to speed it up or make it happen if there’s something wrong with the seed. On the other hand, the seed will never germinate unless it’s put in the ground or made wet. Once activated, its growth is both guaranteed if the conditions are right, and fragile if something goes wrong. In this, seeds and yeast, and a zygote – life itself! – are all alike. They represent and depend on God’s grace, as that which is available by God’s will, yet made effectual by our participation. 

Now, to address the most pressing concern: I did look this up, and the plant called a “mustard tree” in the Middle East really is a tree – a 20’ evergreen! But, it isn’t the same plant as the shrub from which the spice comes. I’m not that familiar with either of these plants, but the one I know all too well is the garlic mustard. If you ever battled it in your gardens, as I do, or saw it covering large swaths of the Don river valley, you’ll find that it represents the theme of rapid proliferation in equal measure. It is edible, but it suffocates all other plant life faster than anyone could ever eat it. If I were to tell a parable based on this kind of mustard, I would use it to illustrate the dangers of simplistic, rigid, conservative religions and ideologies. At first glance, they may seem nutritious, and indeed, have some value, but once they become the only acceptable worldview, nothing else can grow in their presence – they suffocate reason, charity, individuality, unique gifts and perspectives. As the garlic mustard plant itself isn’t poisonous, neither is simplistic faith “bad”. But it’s the loss of diversity that it creates by its wide imposition that is problematic for individuals, communities, and societies. It’s the black-and-white, holier-than-though, narrow approach to defining your own identity as the opposite of that of another that leads to bullying, scapegoating, racism, homophobia, genocide, etc. The hallmarks of such thinking are the notions of being privy to the ultimate truth, superiority of self, and sub-humanness of the Other; and the first sign is exclusivity. 

How may we weed out these very human tendencies in our own lives? How do we continue to find a shared sense of identity as the followers of Jesus, yet remain diverse people who must respect freedom of thought and speech, lest a new ideology replaces the “garlic mustard” of yesterday. I think it takes more work than just “celebrating” in February and June, Black History, or Indigenous Day and Pride. We notice that the line, “those who have ears, let them hear” rings of exclusivity; and that Jesus offered the hidden meaning of his parables only to his disciples. Gospel writers had their own reasons for reporting Jesus’ life in such a way, as each of them had his audience and agenda. But, it doesn’t mean that Jesus had the same intent when he first offered his teachings, or that we should. Rather than worrying about what we might do in order to count ourselves among the insiders, let us, instead, be guided by Jesus’ words we heard last week: “who is my mother and brother – the person who obeys my heavenly Father.” This means, everyone who does his or her best to hear and follow the voice of God, and love his or her neighbours as themselves, is already on the inside. This message is for everyone’s ears, hearts, and minds.

Reflection Questions

1. If I said, “name one parable of Jesus, and its central image”, which one would come to your mind first? How would you represent it in art? What would this image say to you? For example, “lost and found things” might include peace, relationship, energy, hobby or interest, sense of God’s presence, theological convictions or moral values, etc.

2. Consider spending some time this week actually drawing or painting your answer to Question 1. Remain open to receiving the insights from the process, rather than striving for accuracy of representation. Alternatively, you might consider composing a poem on the theme, or planting something, or cooking, or imitating another action referred to in the parables. Consider sharing these experiences with others.

3. Can you think of an example where seemingly benign or well-intentioned ideology became that rapidly-proliferating mustard plant, which ended up choking other initiatives, and thereby, became detrimental to the society, community, or individual? Have you personally experienced or observed such an effect on any of these levels?