Agustin Hubert

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Critical Approach Paper

The Parable of the mustard seed because of the many differences in the way it is
recorded by the Gospel writers allows for various critical approaches to be used for its
interpretation. These different approaches result in interpreters reaching varied
conclusions and interpretations for the same text. This paper will analyze some of the
diverse approaches and how they affect the meaning of this enriching parable.
Redaction Criticism
According to C.H. Dodd and Joachim Jeremias, the primary focus of redaction
criticism, is to analyze the theological perspectives of an author by investigating the
compositional and editorial practices employed.1 Therefore, when the parable of the
mustard seed is analyzed from a redaction criticism standpoint, the differences in lexical
choices by the gospel authors become astonishingly visible.
The first visible difference comes in the introductions. Luke and Mark begin the
parable by showing Jesus as asking rhetorical questions. This is not the case for
Matthew, which portrays Jesus as telling them yet another parable. Although the
difference in introductions might not seem as major details, as Gowler points out, it
proves that:

1 (Growler 2000), 100.

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The gospel authors were far from passive conveyors, mere collectors, or editors
of traditions. Instead, the authors were theologians who selected, arranged,
shaped, elaborated, and interpreted those traditions from their own theological
perspectives.2
In this case, the context and time in which Jesus spoke these words are different for the
gospel writers and the introductions are a proof of that. Furthermore, when using
redaction criticism in the parable of the mustard seed, it is perceived that Luke does not
describe the mustard seed as the smallest of all the seeds that grows into the largest tree
both inaccurate facts found in Matthew and Mark. This supports the general
consensus that Luke focuses on historical accuracy, and therefore, would not include
such unrealistic language. Finally, Marks omission of the seed growing into a tree a
prominent Old Testament symbolism found in Matthew and Luke gives supporting
evidence that Marks gospel was meant towards gentiles, and perhaps, contains antiSemitic language although many deny the latter.
Historical-Eschatological Approach
Many scholars such as Adolph Jlicher and C.H. Dodd argued that, Jesus central
message was the kingdom of God [and] that the eschatological dimensions of Jesus'

2 (Growler 2000), 102.

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message about the kingdom of God are essential to understanding his parables. 3 The
parable of the mustard see clearly embodies the eschatological significance in an
effective exegesis. According to Gowler, via Dodd, the parables actually have three
Sitze-im-Leben [settings in life]: the historical Jesus, the early church, and the gospel
authors.4 In this parable, the historical Jesus is eschatologically talking about the
greatness and prominence of Gods Kingdom. As George Ladd, in his book A Theology
of The New Testament opines, Jesus is affirming that the present, apparent
insignificance of Himself and His followers is no bar to their being the present
manifestation of that kingdom which would one day attain supreme dominance. The
apparent insignificance of the kingdom is first the mustard seed, then the huge plant or
tree.5
Parables and Jewish Contexts
The Jewish Context approach, in my opinion, is exceedingly relevant in the parable of
the mustard seed particularly in its use of the mashal, the Hebrew word in the
Septuagint translated as (parabol ) in Greek. Although, as Gowler explains,
scholarship concerning the mashal has, over the years, been plagued by polemical
3 Ibid., 103.
4 Ibid., 103.
5 (Ladd 2010), 98.

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discourse [and] Christian scholars tend to disparage the meshalim in rabbinic

literature6, in this particular parable, the evidence of the meshalim is significant and
worth looking into. In order to examine the Jewish context, let us take the mashal in
Matthew 13: 31-32 and the nimshal the explanation of the mashal in Matthew 20:1728. The kingdom of heaven in the nimshal is explained as "Behold, we are going up to
Jerusalem in the nimshal; a mustard seed as the son of man; which a man took as
will be delivered to the chief priests and scribes; and sowed in his field as crucify
him; and the smallest of the seeds when it is full grown, it is larger than the garden
plants, and becomes a tree as on the third day He will be raised up.
Anyone who is serious in the task of interpreting the parables and seeking its
original intended meaning must take into consideration the various critical approaches
used to achieve such goal. The Parable of the mustard seed is no different, and
undoubtedly, redaction criticism, Historical-Eschatological analysis, and Jewish Context
analysis are a starting point in order to understand what Jesus was truly teaching in His
day in age and for generations to come.

6 (Growler 2000), 478.

Agustin Hubert
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Agustin Hubert
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Bibliography
Growler, David. What Are They Saying About the Parables. Mahwah: Paulist Press,
2000.
Ladd, George. A Theology of The New Testament. Grand Rapids: Wm. B. Eerdmans
Publishing, 2010.