First was the illustration of the sower, then that of the wheat and the weeds, the mustard grain, the leaven hid in the batch of dough, the treasure hid in the field, the pearl of high value and the dragnet. (Matt. 13:1-50) The Gospel writer Luke introduces the parables of the mustard seed and the leaven in a different way, and says:

⁵ “Well, when he said these things, all his opposers began to feel shame; but all the crowd began to rejoice at all the glorious things done by him. Therefore he went on to say: ‘What is the kingdom of God like, and with what shall I compare it? It is like a mustard grain that a man took and put in his garden, and it grew and became a tree, and the birds of heaven took up lodging in its branches.’

6. Since Jesus gave the parables after the rejoicing of the people over the things done by him, what might one be inclined to think that Jesus wanted to illustrate by the parables?

⁶ Because “all the crowd began to rejoice at all the glorious things done by him,” one would incline to think that Jesus reacted to the rejoicing of “all the crowd” by telling two prophetic illustrations to picture how God’s kingdom would not be made up of only a “little flock,” as Jesus had indicated earlier, in Luke 12:32. Instead, it would grow to great size and all the world of mankind would be like birds by their lodging in the refuge provided by the Kingdom. Also, that the great mass of mankind would become impregnated with the true teachings of Christianity. For instance, the Critical and Exegetical Handbook to the Gospel of Matthew, by H. A. W. Meyer, Th.D., English edition of 1884, says on page 259, paragraph three:

The parable of the mustard seed is designed to show that the great community, consisting of those who are to participate in the Messianic kingdom, i.e., the true people of God as constituting the body politic of the future kingdom, is destined to develop from a small beginning into a vast multitude, and therefore to grow extensively; . . . “being a small flock, they were increased into a countless one.” The parable of the leaven, on the other hand, is intended to show how the specific influences of the Messiah’s kingdom (Eph. iv.4 ff.) gradually penetrate the whole of its future subjects, till by this means the entire mass is brought intensively into that spiritual condition which qualifies it for being admitted into the kingdom.

7, 8. What serious question does Luke record after that, and what Kingdom parable of Jesus?

⁷ However, there is a fact that is here worth considering as significant. It is this: Right after recording those two parables of Jesus and telling how thereafter he went teaching from place to place, the Gospel writer Luke injects the question of a certain man: “Lord, are those who are being saved few?” Did Jesus’ answer seem to agree with that suggestion? Did it indicate a kingdom of a “little flock”?​—Luke 13:22, 23.

⁸ Listen: “He said to them: ‘Exert yourselves vigorously to get in through the narrow door, because many, I tell you, will seek to get in but will not be able, when once the householder has got up and locked the door, and you start to stand outside and to knock at the door, saying, “Sir, open to us.” But in answer he will say to you, “I do not know where you are from.” Then you will start saying, “We ate and drank in front of you, and you taught in our broad ways.” But he will speak and say to you, “I do not know where you are from. Get away from me, all you workers of unrighteousness!” There is where your weeping and the gnashing of your teeth will be, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves thrown outside.’” (Luke 13:23-28) So, as many as do get in through the “narrow door” will have to ‘exert themselves vigorously.’​—Note also Luke 13:5-9.