Mark 4:26

Mar_4:26; Mar_4:29

So is the kingdom of God, as if a man should cast seed into the ground.

The religion of Christ

I. The religion of Christ is a reign. It is not a creed, or a sentiment, or a ritualism, but a regal force, a power that holds sway over intellect, heart, and will. As a reign it is-

1. Spiritual. Its throne is within.

2. Free.

3. Constant.

II. It is a Divine reign. This is proved by-

1. Its congruity with human nature. It accords with reason, conscience, and the profoundest cravings of the soul.

2. Its influence on human life. It makes men righteous, loving, peaceful, godlike.

III. It is a growing reign. It grows in the individual soul, and in the increase of its subjects.

1. This growth is silent. It does not advance as the reign of human monarchs, by noise and bluster, by social convulsion and bloody wars. It works in the mind and spreads through society, silent as the distilling dew or the morning beam.

2. Gradual.

3. Secret.

IV. Christs religion may be promoted by human agency. Whilst man cannot in nature create the crop, no crop would come without his agency; so Christ has left the extension of His religion to depend in some measure on man.

V. Human effort is founded on confidence in Divine laws. (D. Thomas, D. D.)

The kingdom in the heart

I. The first lesson taught us here is, that progress in personal religion is vital and not mechanical (Mar_4:26).

1. The seed contains in itself the germ of all the future growth. Hence, all expectation must actually begin and end with the grain which is sown. If the initial impartation of Divine grace in the truth through the Holy Ghost be not received, it will do no good whatsoever to watch and hope and encourage ourselves. (See Joh_6:65.)

2. The ground develops the germ. The human life and experience which the seed falls into has to be prepared, and, of course, needs to be cultivated; then God sends His celestial benediction of the sunshine and the showers. But the fruit the earth bringeth forth of herself. This union of human fidelity with Divine grace constitutes the cooperation with which the mysterious work goes on. We are to add to our attainments, giving all diligence (2Pe_1:5). We are to work out our own salvation with fear and trembling (Php_2:12-13).

3. The man casts the seed. God gives it, and the germ of salvation is in what God gives. But a free-willed man must let it sink into his heart and life. There are means of grace; human beings must put themselves in the way of them. The first step in the new life is displayed in the willingness to take every other step. (See 2Co_3:18, in the New Revision.)

II. Our next lesson from the figure which Christ uses is this: progress in personal religion is constant and not spasmodic. (See verses 26, 27.)

1. Observe here that the growth of the seed is continued through the night and day. One little brilliant touch of imagination does great service in this picture. The man rests; he has done his duty. God, the unseen, is silently keeping His promise. And while we rejoice in the sweet helpful sunshine, and thank Him for it, we ought to thank Him too for these heavy moist nights of gloom, which surprise us often with their darkness, and then surprise us more afterwards with the extraordinary progress they have brought. (See Heb_12:11.)

2. Hence also we observe that even hindrances help sometimes. Those are the hardiest plants which have been oftenest shadowed; and those are the most stable trees which have been oftenest writhed and tossed by the blasts as they blustered around them.

3. So, above everything else, we observe that here we are taught the necessity of trust. No one thing in nature is more pathetically beautiful than the behaviour of certain sensitive plants we all are acquainted with, as the nightfall approaches. They tranquilly fold up their leaves, as if they were living beings, and now knew that from the evening to the morning again they would have to live just by faith in the Supreme Hand which made them. We must make up our minds that there can be never any healthy growth which undertakes to move forward by frantic leaps or spasms of progress. We must trust God; and He neither dwarfs nor forces. Hothouse shoots are proverbially feeble, and almost always it has been found that conservatory oranges are the bitterest sort of fruit.

III. Once more: let us learn from the figure which our Lord uses, that progress in personal religion is spiritual and not conspicuous. The seed grows, but the man knows not how.

1. The man cannot possibly know how. Our Saviour, in another place, gives the full reasons for that (Luk_17:20-21). When He declares the kingdom of God cometh not with observation, He adds at once His sufficient explanation; for, behold, the kingdom of God is within you. We are unable to become in any case thoroughly acquainted with each other. We are often mistaken about ourselves. The most we can hope to understand is to be found in grand results, and not in the processes.

2. The man does not need to know how. He needs only to keep growing, and all will be right in the end. Christians are not called knowers, but believers. The old promise is that the righteous shall flourish like the palm tree. And the singularity of the palm tree is that it is an inside grower; it is always adding its woody layers underneath the bark, and enlarging itself from the centre out of sight. Botanically speaking, man is endogenous. Our best attainments, like Moses shining face, axe always gained unconsciously, and others see them first.

3. Many men make mistakes in trying to know how. The religious life of a genuine Christian cannot be dealt with from the outside without injury. It is harmed when we attempt to make it showy. You will kill the strongest trees if you seek to keep them varnished. All penances and pilgrimages, all mere rituals and rubrics, all legislations and reforms, are as powerless to save the soul as so many carvings and statues and cornices on the exterior of a house would be to give health to a sick man within. Time is wasted in efforts to help men savingly in any other way than by teaching them to grow up in all things into Christ, which is the head (Eph_4:14-16).

IV. Let us learn, in the fourth place, from the figure our Lord uses, that progress in personal religion is natural and not artistic. (See verse 28.)

1. Our Lord Himself was entirely unconventional.

2. Hence, a conventional religion cannot be Christian. For it is not possible that a man in Christ should be artistic. Fancy forms of devoteeism are simply grotesque.

3. The beauty of holiness will not stand much millinery of adornment. Naturalness is the first element of loveliness.

4. Meantime, let us remember that all Christ seems to desire of His followers is just themselves. Timothy was not set to find some extraordinary attainment, but to stir up the gift which was in him. Jesus praised the misjudged woman because she had done what she could.

V. Finally, we may learn from the figure which our Lord uses, that progress in personal religion is garnered at last, and not lost. (See Mar_4:29.)

1. The fruit is what is wanted. And the gains of the growth are all conserved in the fruit. Growth is for the sake of more fruit. Some might say, The seed that we cast into the ground is quite lost. No; the seed will be found inside of every fruit. Others might say, The increase in size and strength is certainly all lost. No; the increase is ten or a hundred fold inside of the fruit. There is a whole field-full of living germs in the matured fruit of each honest life for God.

2. The harvest fixes the final date of the ingathering. There does not appear to be anything like caprice in Gods plan. He hath made everything beautiful in His time. And in the harvest time, surely, the fields of ripened grain are loveliest.

3. For it is the ripeness of the fruit which announces the harvest. That must be the force here of the fine and welcome word immediately. When the believer is ready to go to his home, the Lord is ready to receive him. (C. S. Robinson.)

Gods work in the kingdom

I. In its beginnings. God permits us to cooperate with Him; but the great work is His. We learn the truth by prayer, and study, and obedience. We make it known. He gives its life. As the farmer can only sow the seed he has obtained, and must depend on the life within it, and the earth which brings forth fruit of herself, so we can only make known the truth we have received, and must trust entirely to God to make it effective.

II. In its growth God advances this new life according to its own laws. We need not be impatient, nor attempt to force unnatural growth, nor dig it up to see if it is growing. But we must make the utmost of our own powers to aid those that are beyond us. As it requires a whole man to make a successful farmer, so all the energies of character, study, and devotion are needed to make a successful sower of the seed of the kingdom.

III. In its perfection. There is a harvest time. God completes the work He has begun in each soul; but He has made us so interdependent that its completion calls for our watchful activity. We are not responsible for the laws of spiritual growth; but we are commanded to be at hand to watch the blade as it appears, to welcome the ear and the full fruit. (A. E. Dunning.)

Human agency likened to a growing plant

I. Mans knowledge and power, in matter and in mind, are small, yet requisite.

II. Natural powers are made to do much for him, but secretly and slowly.

III. He has to wait in patience, and then to take possession. (J. H. Godwin.)

The growth of the spiritual life

I. Spiritual goodness is a growth. It springs and grows up. Cut the stone and carve it, so it remains; cut the tree, lop off its branches, and then it will sprout. Man can impart motion, and make automata, but he cannot give life. The test of real life is growth.

II. Spiritual goodness is an independent growth. Not a hot house plant. Needs no petting. Ministers need not torment themselves about the issue of the work: God gives the increase.

III. Spiritual goodness is a mysterious growth. The law of development is hidden, though real.

IV. Spiritual goodness is a constant growth. Our souls do not rest.

V. Spiritual goodness is a progressive growth. The blade is the mark of tenderness; the ear is the mark of full vigour; the full corn in the ear is the mark of maturity. (F. W. Robertson, M. A.)

The power of growth inherent in things divine

The husbandman has only two functions with regard to the seed-to sow it, and to reap. All the rest the seed can manage for itself. So in spiritual things, we need only take care that we sow good seed-seed of truth, seed of good example, seed of loving sympathy. We need not too curiously inquire as to the exact attitude of the hearts on which we scatter the seed, nor ask every hour as to the appreciation which the seed receives, nor use a microscope to measure its daily growth, nor keep piling on the simple seed undue efforts to secure its fruitfulness. (R. Glover.)

The seed growing mysteriously

Remarkable correspondence between history of Church and spiritual life of individual Christians. Consider in this connection:

I. The growth and fruitfulness of the Divine Word in the entire history of the Church.

1. The certain growth of the truth through this dispensation. Christianity is always spreading.

2. The orderly development of the truth. Providence continually brings into view long-hidden meanings and applications of the gospel.

3. The mystery of the gospels extension and development. Even the wisest are far from understanding the true reason and mode of its growth.

II. The growth and fruitfulness of the Divine Word in individual lives.

1. They who hear the gospel should consider the consequences of their conduct in relation to it. The honest reception of it is the beginning of a life of holy fruitfulness to the glory of God. The rejection involves a state worse than barrenness.

2. This parable should teach cheerful confidence to all who sow the good seed-ministers, teachers-all who speak a word for Christ. The result is beyond their power or knowledge, but it is sure.

3. It should produce joy in all Christian hearts by the prospect which it opens. The glorious issue of each Christian life. The blessed consummation of the worlds history. The final rejoicing of all who labour in the gospel. Above all, the harvest gladness of the Lord. (E. Heath.)

The kingdoms of grace and glory

These two kingdoms differ not specifically, but gradually; they differ not in nature, but only in degree. The kingdom of grace is nothing but the inchoation or beginning of the kingdom of glory; the kingdom of grace is glory in the seed, and the kingdom of glory is grace in the flower; the kingdom of grace is glory in the daybreak, and the kingdom of glory is grace in the full meridian; the kingdom of grace is glory militant, and the kingdom of glory is grace triumphant. There is such an inseparable connection between these two kingdoms, that there is no passing into the one but by the other. At Athens there were two temples-a temple of virtue and a temple of honour; and there was no going into the temple of honour but through the temple of virtue. So the kingdoms of grace and glory are so joined together, that we cannot go into the kingdom of glory but through the kingdom of grace. Many people aspire after the kingdom of glory, but never look after grace; but these two, which God hath joined together, may not be put asunder. The kingdom of grace leads to the kingdom of glory. (T. Watson.)

The seed in the heart

The ascendency and growth of true religion.

1. External agencies. We are not passive and powerless recipients of heavenly influences; we are required to use diligently all the appliances of the husbandman, leaving the rest to Him who disposes all things. The eye of God marks what becomes of each grain of seed: how one lies disregarded on the surface of the worldly heart, and another sinks no deeper than the first stratum of fitful impulse piety; how the young choke the seed with pleasures, the middle-aged destroy it with worldly ambitions, and the old stifle it with corroding cares; yet, dead as this seed may seem, it springeth up, ay, and will spring up in another world, if not in this, and bear its testimony against all who neglect or despise the message of God.

2. The invisible methods of its succeeding processes. There is no discovering of the subtle law, by which the preaching of the self-same Word becomes powerless here, and effectual there. An unperceived influence is brought to bear on a mans heart, constraining but not compelling him, causing principles and desires and feelings to spring up he knows not how. It is for him to yield to this influence.

3. The certain progressiveness of true religion. No standing still. All religion is a spreading and an advancing thing. God leads on the converted soul step by step; He restores the features of our lost spiritual image little by little; He destroys the dominant passions of the old man one by one; and so leads us on from strength to strength, till in the perfect righteousness of Christ we appear before Him in Zion. To continue babes in Christ, would be like saying that we have the leaven of God within us, and yet that it is not affecting the surrounding mass; that the fire of God is within our hearts, without burning up the dross and stubble; that, aged trees as we are, we put forth nothing but the tender shoot, and patriarchs as we should be in spiritual things, we are but as infants of a day old.

4. The end: the final gathering of the ripe sheaves into the garner of life. Here our progress may be slow; there is an infinitude of holy attainment beyond. (Daniel Moore, M. A.)

The souls restoration is gradual

It is one of the severest trials of our faith, to go on day after day in the same struggle against sin and self; and it is a sore temptation to many-because they do not see any striking proofs of restoration, any rapid growth in grace, any marked progress in the heavenward journey-to doubt whether progress has been made. It is Satan who makes this suggestion to them, to daunt and to destroy; but it is a lie which can deceive those only who forget or distrust their God. The farmer who goes every day to his fields, though he knows that in due season he shall reap, does not notice the development which is going on in his wheat; but they who pass by at longer intervals observe and admire. It is so with the true Christian: he does not see his character change, the kingdom of God cometh not with observation unto him; but, slowly and surely, silently as the sap rises in the trees, as the leaves unroll and the blossom bursts, and lo! the fruit is there; so goes on the restoration of grace-imperceptibly, as the light will soon fade into darkness, or rather, as the morning shineth more and more unto the perfect day. A soul can no more be restored and sanctified for heaven at once, than a tree can bear fruit without the blossom, or a church be restored without cost and toil. Only they who learn to labour and to wait, will have wages from the Lord of the vineyard, when the even of the world is come, and to him that overcometh He shall give the beautiful crown. (S. R. Hole, M. A.)

The patience of hope

I. Do not worry yourself about the growth of grace in others. Do not press too hardly for evidence of growth in your children. Confine your care to the seed you sow, and, calm and hopeful, leave the rest to God.

II. Be not too anxious about the work of grace in your own soul. It grows like the corn; like the corn you cannot see it growing. Take care of your action, and your nature will take care of itself. Harbour no thoughts of despair.

III. Be patient with yourself. Plants that are meant to live long grow slowly. A mushroom grows swiftly, and passes away swiftly. The oak grows slow to stand long. Grace is meant to live forever, and grows, therefore, slowly. Each good act helps it a little, but you cannot trace the help. If God has patience with you, have patience with yourself; and make not your grace less by worrying because it is not more. (R. Glover.)

Spiritual growth

In form and imagery this parable is exquisitely simple; in principle and meaning it is very profound. To be able to put great truths in simple language is a note of true power. Christ was a master of this art. His disciples do not seem to have ever attempted it. The parable was too Divine a thing for them to touch. The idea in this parable is distinct and beautiful. The seed once sown, grows according to its own nature; it has life in itself; and when once fairly deposited in congenial soil, and subjected to the quickening influences of heavenly sunshine and shower, it silently and mysteriously develops the life that is in it, according to the ordinary principles of growth. It has an inherent vitality, a growth power, which springs up we know not how; we only see that it grows. The brown clod of the field is first tinged with virgin green; then covered as with a carpet; then waves, in yielding beauty to the wind, like a summer sea, and rustles in ripening music, like a forest. So is the kingdom of God; the field of the heart, the field of the world, are thus covered with gracious fruit.

I. This great law of spiritual growth is not always recognized, nor are men always contented with it. We are eager for quick results; we have not the patience to wait for the slow development from seed to fruit.

II. But this is Gods plan in all things. He produces nothing by great leaps and transitions; all His great works are quiet processes. Light and darkness melt into each other; the seasons change by gradual transition; all life, vegetable and animal, grows from a germ; and the higher and nobler the type of life, the slower and more gradual is the process of growth. The oak attains to maturity more slowly than the flower; man than the lower animals; the mind than the body; the soul than the mind.

III. Application to the character and course of the Christian life.

1. Its beginning. Only a blade, hardly to be discerned above the soil, or distinguished from common grass. We may often confound the real beginnings of religion with ordinary human virtues.

2. Its progress. We look for the formation of the ear, and for the full corn in the ear. A child of God, always a babe, is a deformity.

3. Its consummation. How fruitful and beautiful it should be, not with the verdant beauty of the blade, but with the golden beauty of the ripe corn. (Henry Allon.)

The blade, the ear, the fall corn

The seed in the ground. The kingdom of God, or religion in the heart, is secret in its beginnings. This is suggested by the parable. A man casts seed into the ground, and then leaves it to Nature-that is, to God. Such is the silence and secrecy of the Divine life in the heart. We have the truth of God as seed. Compared with natural or scientific truth (which yet we would not disparage) it may well be called, as in one of the Psalms, precious seed, and the sowers of it may well go forth weeping-i.e. with intensity of will, with all their sensibilities stirred to the sowing of it; and yet let them know-it is well for us all to know-that a sower can only sow. He cannot decompose the grain. He cannot vitalize the inward germ. He must leave the seed with God. Attempts are made, sometimes, in times of religious revival and excitement, to force the living process, and even to have essential power and action in it; to make it begin at certain times and in certain ways; but the success of these efforts is but small. Very often the result of such intrusive violence is simply this, that Nature is made to look like grace for a little while, only to sink back into Nature again. We are only sowers. We cast the seed into the ground, we sleep and rise night and day. We go about our customary avocations and know nothing for certain of what has become of the seed for a time. By and by we shall know by the appearing of the blade above the soil, by the growing and by the ripening; but at first we knew nothing. The blade.

Not only is there secrecy at the beginning, but even after life is begun the manifestations of it are very slender and even dubious. Life must appear in some way, else we cannot apprehend it. We know life, not in its very substance, but only in its attributes and fruits. The first appearance of life is therefore a time of great interest; we watch it as the farmer watches the blade when it first shows above the soil. It does not then look at all like the corn it ultimately becomes. First the blade. Take it when it is just visible above the soil-tender, pale, hardly green as yet-and compare that with the treasures of the threshing floor. What a difference! and how wonderful it seems that those should come from that! Not only is the first appearance small and slender, but to the unskilled eye it is very dubious and uncertain. Even so! The springing of the precious seed of Divine truth out of the secret soul into the visible life, is known at first often by manifestations very slender and sensitive. The begun life is so feeble that you can hardly say It is there. A flush on the cheek or a gleam of the eye betokens some unusual inward feeling. Something is done, or something is left undone, and that is all! A Bible is kept in the room, and sometimes read in the morning or the evening. A new walk is taken that a certain person may be met, or missed. A letter has a sentence or two with the slightest touch of a new tone in it. Or there is some other faint suggestion of a change of mind and view. And if one should come with a high standard and a strict measuring line he might, of course, say, Is that all? Do you expect that to endure the conflicts and tests of life, and overcome its difficulties? Do you look for golden harvest only out of that? And yet that young, tender, trembling soul will grow in grace, and will be at last as ripe and mellow and ready for the garner as the other. Then the ear.-Gods day of revelation. Everyone knows corn in the ear-all dubiety is over when we look on the ear of corn. In the spike that holds the grain, as in a protective loving embrace, we know, although we do not see it, that the corn is enfolded. And when the spike expands with the force of vegetation, and the seeds of corn appear, no one can deny or doubt their existence. So there is a revealing or declaring time in the spiritual life. Life, hidden beyond the proper time of manifestation, will die. The corn in the ear cannot be preserved; it must grow on, or perish. The full corn in the ear.-The work of grace perfected. As the result of the growing comes the ripening, or what is here called the full corn in the ear. How little there is of man! How much of God! Man throws the seed into the ground, as one might throw a handful of pebbles into the sea! and months afterwards he comes, and carries away, by reaping and harvesting, thirty fold or sixty fold. He throws in one and carries away thirty, as it were direct from the hand of God. It is God who has been working during all these silent months. He never leaves the field. Down beneath the red mould He has His laboratory. He kindles there ten thousand invisible fires. He carries on and completes in unreckonable instances that process of transmutation which is the most wonderful that takes place beneath the sun. He opens in every field ten thousand times ten thousand fountains of life, and out of these living fountains spring the visible forms, blade, and sheath, and ear, and ripened corn. And after God has been thus working, then again comes the man, with his baskets, with his empty garners, and God fills them. Now the chief lesson-the very teaching of the parable-is this: that the human agency is no more in proportion and degree within the kingdom of God than it is in the field of corn. So is the kingdom of God. The spiritual life is as much and as constantly under Gods care as, in the natural world, is the field of growing corn. Indeed, we may say the spiritual life has more of His care. For, while the man has the sowing and the reaping in the natural field, in the spiritual field he has the sowing but not the reaping. The angels are the reapers. Souls ripened for heaven are not reaped by men on the earth. The practical uses of the great truth taught in the parable are such as these. It teaches us a lesson of diligence. We can only sow, therefore let us sow. A lesson of reverence. What wonders are being wrought very near to us in silence! The Spirit of God is striving with human spirits! A lesson of abstinence. Having sown the seed, leave it with God. Think-It has passed now from my care into a more sacred department, and into far higher hands. With Him let me leave it. Finally, a lesson of trust. (A. Raleigh, D. D.)

The different stages in the growth of Christian life

I. Let us attend to the words before us, by observing briefly the stages of Christian life as presented to us by them. A thing of events must have stages; a thing of time must also have its stages; so must all things of growth and advancement Christian life is a thing of events, of time, and of growth; as such, it has its stages of development and maturity.

1. There is the blade stage. Human life, in all its forms, has its blade form and condition, as well as the plant.

(1) It is the first expression of life to human sense. It is not the first stage of life in fact, but it is so in appearance and visible evidence.

(2) The blade is a result of some unseen power behind what appears to sense. The blade is a production, produced by some unseen power of vitality outside itself as to origin and law. Christian life, as well as the blade, is the result of vital power higher and apart from itself.

(3) The blade form is a stage of tenderness. As yet it is not hardened in its fibre, and consolidated in its root. The smallest force can crush it, the faintest blight can destroy it. Its slenderness may have one advantage-there is only a small quantity of the storm that can be brought to bear upon it compared with what would be if it were broader, taller, and more massive.

(4) It is hopeful as to future prospects. As days and nights revolve it will take deeper root, and spread its offshoots on every hand. Its appearance is a promise, and its feebleness, with careful attention to the order of its life, will gain strength and tallness. Take care of the convictions, the aspirations, the promises, and the small expressions of goodness and godliness in life; they are the blades of true and Christian life.

2. Then the ear. This is the middle stage of Christian life.

(1) This shows a life partially developed. It has not reached its intended ultimate end, but has made considerable progress towards it. The dangers which surround the beginning of life are overcome.

(2) It is a life partly consolidated in strength and maturity. It is not so strong as to be out of danger, it is not so complete as to be perfect; yet it is beyond the reach of many of the smaller forces which once threatened its life and growth, and is also in a fair way of reaching the higher perfection which it aspires after.

(3) It is a life of greater testedness than that of the blade. It has stood the test of storms and frosty nights; and in the midst and through them all it has grown, and stands fair for a brighter and richer future still.

(4) It is a life in active progress. It is a life of history. It is a life of experience.

3. The full corn in the ear.

(1) It is a condition of substantial possession. It is not a life of uncertain promise, which may never be fulfilled, but of reality and substance. It is not a matter of outward form, but one of precious value-the ear is full of corn. It is a life of weight, of value and of fitness.

(2) It is a stage of maturity. The organs are fully developed, and the end is fully obtained. It comes up to the expectation of the proprietor.

(3) It is a state of triumph. All inherent weakness has been conquered, and a mature life has been gained. Such a life is worth the aim and effort; it is the end of all agents and means of Gods grace and providence.

4. It is intended to show us a life having answered its right end. The end of all toil and culture was to make it full and rich in the ear; that period has arrived without a failure, and all rejoice in the fact. Such a life is the highest thing possible, for there is nothing better for us than to answer the end of the Divine plan of wisdom and goodness.

II. The progress of Christian life. Divine order is one of progress. Among finite imperfect beings, this is a necessity in law, and a kindness in provision. We are born infants, and we gain strength and knowledge by gradual progression.

1. It is a progress by events. Sometimes there is a discovery made which reveals more in an hour than otherwise in an age. We on a sudden rise to the top of some sunny mountain, and see more by that event than all the travel in the valley below would have shown us all our life-the haziness is removed from the vision in one moment by the relation of events, and we become truer, stronger, and happier, as by the magic of lightning. The peeping of the blade through the earth, the forming of the ear, and the filling of the ear, are events in the plant which show its advancement, as well as being the means of its progress. Birth, in our natural life, is an event of amazing progress; so is the quickening of our moral sentiments in our religious life; and often the reading of a book, the intercourse with a superior friend, or entrance into a school, become the greatest possible events in our mental life. Nature is full of events, so is religion. They break the monotony of life, and give freshness and force to the general and common in existence, so as to make them varied and attractive. Let us not think that they are not of Divine ordination by reason that they are only rare and occasional; they have their class, laws, and work, as much as the common in every days transaction.

2. It is a progress of law and order. Progress is only possible by law; the thing that does not advance by law is a retrogression. We may not be able to understand all in the law of life, but we can follow it, for that is both our duty and privilege alike. The law of progress is within the reach of the babe; by submitting to it he advances into true manhood. It is the fixing of the soul upon high objects, using all means given us for that end, and unyielding perseverance in the application.

3. It is a progress through opposing forces and difficulties. Nothing escapes the opposing powers of life. If the little blade could give us the history of days and nights, oh! what a story of difficulties and dangers would it tell us! Can sinful man expect to advance more easily than the beautiful flower or the innocent blade? Human nature is weedy and thorny, a very uncongenial soil for the seed of life.

4. It is a progress in itself imperceivable in its actual process. The growth of the blade is not seen in itself, it is only seen at different epochs.

5. It is a progress hidden in mystery. We speak of things as if we knew them, whereas we know very little more than their existence and their names. No physiologist can explain all the laws of life and growth in the plant; and it can be no amazement if we know as little in the greater thing of spiritual life in the soul.

6. It is a progress of gradual, slow development. The plant does not reach its maturity in one hour, but it is the growth of different seasons, treatment night and day, weeks and months. Good culture can only bring it forward more rapidly, and produce a better quality; it cannot alter the law of gradual advancement. Slow and gradual development of Christian life in our heart and practice corresponds with our powers to bear and to do. If it were all at once, we could not bear it; also its educational power over our patience and hope would be of little value, as well as the perpetual enjoyment which it throws over the whole period of gradual growth. It is dependent upon our activity, and if we acted more earnestly it would be much faster in growth than it is: but if we acted to the top of our strength, used all means, and failed in nothing, it would be still an advancement by degrees. If we are slow in the climbing, we have time to reflect and gain wisdom as we proceed; if it is gradual and tedious, we get more consolidated in the growth and soil. Let us not be discouraged; this is not an exception in our spiritual life, it is the law in other matters much the same. The organs of our bodies, the powers of our minds, reach their full height and maturity little by little. The great building is reared by slow and gradual advancement, and the tall and broad oak reaches its climax maturity through very slow degrees. We have no reason to be discouraged; law is safe and sure; it is as faithful in the slow process as it is in the event of the faster advancement. We have nothing to fear apart from ourselves; enough for us to know that it will be finished in due time if we fail not to give all diligence to secure the happy result.

III. The conditional laws of Christian life, required in every stage of its advancement and involved even in the fact of its existence.

1. One condition in the life and growth of the plant is, there must be vital seed. No one with experience thinks of planting lifeless particles, for experience and reason unite to proclaim it hopeless and useless. A mere form or appearance of life is not sufficient; it must be real in the heart of the seed to give life to the plant. Christian truth in its right relation is life, and thus planted and cultivated, produces life in the believing mind and heart that receives it.

2. Another condition in the order of law is, there must be a proper soil to receive the seed. To receive the seed of life, there is a fit soil required in our mind, heart, and conscience.

3. Another law in the growth of the plant is the one of means. The plant you must cultivate, or it will decline into feebleness, and will die. You must water its root, remove destructive weeds from communion with it, take away the thing that shades it, and sometimes you must prop it; these are the means of law and life, and you never say they are hard and unreasonable; you think yourself sufficiently rewarded for all in being able to preserve the life of the plant. Think not that spiritual life requires less at your hands than that of the plant.

4. Another law in the advancement of life, both of the plant and Christian, is variety in unity of operation. Before a little plant can live and grow, you must have combination of elements operating in beautiful harmony for the purpose. The wind must blow, the rain must fall; light, heat, and gases must meet in nice equality and harmonious activity. The absence of one would make the process imperfect; even an inequality would impair the total result of the whole. The law applicable to the plant is analogically the same in Christian life. As in the life of the plant, so there are various elements and agencies required to sustain and carry on the process of Christian life to its full beauty and perfection. Light, faith, love, hope, patience, action, communion, perseverance, and sacrifice, must be united in the delicate and important work of the building up of Christian life.

5. Another law in the economy of life is active exercise. Life is an active thing; it is preserved and advanced by unceasing activity. To preserve Christian life in full and healthy vigour, the whole soul must be in full exercise.

6. Another condition I shall just name-something supernatural, and above and behind life, is required for its existence and growth. Life in the plant, as well as in the heart, is incapable of producing itself, and the source of it must be above and independent of the means which produce and sustain it. (T. Hughes.)

What the farm labourers can do and what they cannot do

I. We shall, first, learn from our text what we can do and what we cannot do. So is the kingdom of God, as if a man should cast seed into the ground: this the gracious worker can do. And the seed should spring and grow up, he knoweth not how: this is what he cannot do: seed once sown is beyond human jurisdiction, and man can neither make it spring nor grow. Notice, then, that we can sow. Any man who has received the knowledge of the grace of God in his heart can teach others. We need never quarrel with God because we cannot do everything, if He only permits us to do this one thing; for sowing the good seed is a work which will need all our wit, our strength, our love, our care. Still, wise sowers discover favourable opportunities for sowing, and gladly seize upon them. This seed should be sown often, for many are the foes of the wheat, and if you repeat not your sowing you may never see a harvest. The seed must be sown everywhere, too, for there are no choice corners of the world that you can afford to let alone, in the hope that they will he self-productive. You may not leave the rich and intelligent under the notion that surely the gospel will be found among them, for it is not so: the pride of life leads them away from God. You may not leave the poor and illiterate, and say, Surely they will of themselves feel their need of Christ. I have heard that Captain Cook, the celebrated circumnavigator, in whatever part of the earth he landed, took with him a little packet of English seeds, and scattered them in suitable places. He mould leave the boat and wander up from the shore. He said nothing, but quietly scattered the seeds wherever he went, so that he belted the world with the flowers and herbs of his native land. Imitate him wherever you go; sow spiritual seed in every place that your foot shall tread upon. Let us now think of what you cannot do. You cannot, after the seed has left your hand, cause it to put forth life. I am sure you cannot make it grow, for you do not know how it grows. The text saith, And the seed should spring and grow up, he knoweth not how. That which is beyond the range of our knowledge is certainly beyond the reach of our power. Can you make a seed germinate? Certainly this is true of the rise and progress of the life of God in the heart. It enters the soul and roots itself we know not how. Naturally men hate the Word, but it enters and it changes their hearts, so that they come to love it; yet we know not how. Their whole nature is renewed, so that instead of producing sin it yields repentance, faith, and love; but we know not how. How the Spirit of God deals with the mind of man, how He creates the new heart and the right spirit, how we are begotten again unto a lively hope, we cannot tell.

II. Our second head is like unto the first, and consists of what we can know and what we cannot know. First, what we can know. We can know when we have sown the good seed of the Word that it will grow; for God has promised that it shall do so. Moreover, the earth, which is here the type of the man, bringeth forth fruit of herself. We must mind what we are at in expounding this, for human hearts do not produce faith of themselves; they are as hard rock on which the seed perishes. But it means this-that as the earth under the blessing of the dew and the rain is, by Gods secret working upon it, made to take up and embrace the seed, so the heart of man is made ready to receive and enfold the gospel of Jesus Christ within itself. Mans awakened heart wants exactly what the Word of God supplies. Moved by a divine influence the soul embraces the truth, and is embraced by it, and so the truth lives in the heart, and is quickened by it. Mans love accepts the love of God; mans faith wrought in him by the Spirit of God believes the truth of God; mans hope wrought in him by the Holy Ghost lays hold upon the things revealed, and so the heavenly seed grows in the soil of the soul. The life comes not from you who preach the Word, but it is placed within the Word which you preach by the Holy Spirit. The life is not in your hand, but in the heart which is led to take hold upon the truth by the Spirit of God. Salvation comes not from the personal authority of the preacher, but through the personal conviction, personal faith, and personal love of the hearer. So much as this we may know, and is it not enough for all practical purposes? Still, there is a something which we cannot know, a secret into which we cannot pry. I repeat what I have said before: you cannot look into mens inward parts and see exactly how the truth takes hold upon the heart, or the heart takes hold upon the truth. Many have watched their own feelings till they have become blind with despondency, and others have watched the feelings of the young till they have done them rather harm than good by their rigorous supervision. In Gods work there is more room for faith than for sight. The heavenly seed grows secretly.

III. Thirdly, our text tells us what we may expect if we work for God and what we may not expect. According to this parable we may expect to see fruit. But we may not expect to see all the seed which we sow spring up the moment we sow it. We are also to expect to see the good seed grow, but not always after our fashion. Like children we are apt to be impatient. Your little boy sowed mustard and cress yesterday in his garden. This afternoon Johnny will be turning over the ground to see if the seed is growing. There is no probability that his mustard and cress will come to anything, for he will not let it alone long enough for it to grow. So is it with hasty workers; they must see the result of the gospel directly, or else they distrust the blessed Word. Certain preachers are in such a hurry that they will allow no time for thought, no space for counting the cost, no opportunity for men to consider their ways and turn to the Lord with fall purpose of heart. All other seeds take time to grow, but the seed of the Word must grow before the speakers eyes like magic, or he thinks nothing has been done. Such good brethren are so eager to produce blade and ear there and then, that they roast their seed in the fire of fanaticism, and it perishes. We may expect also to see the seed ripen. Our works will by Gods grace lead up to real faith in those He hath wrought upon by his Word and Spirit; but we must not expect to see it perfect at first. How many mistakes have been made here. Here is a young person under impression, and some good, sound brother talks with the trembling beginner, and asks profound questions. He shakes his experienced head, and knits his furrowed brows. He goes into the cornfield to see how the crops are prospering, and though it is early in the year, he laments that he cannot see an ear of corn; indeed, he perceives nothing but mere grass. I cannot see a trace of corn, says he. No, brother, of course you cannot; for you will not be satisfied with the blade as an evidence of life, but must insist upon seeing everything at full growth at once. If you had looked for the blade you would have found it; and it would have encouraged you. For my own part, I am glad even to perceive a faint desire, a feeble longing, a degree of uneasiness, or a measure of weariness of sin, or a craving after mercy. Will it not be wise for you, also, to allow things to begin at the beginning, and to be satisfied with their being small at the first? See the blade of desire, and then watch for more. Soon you shall see a little more than desire; for there shall be conviction and resolve, and after that a feeble faith, small as a mustard seed, but bound to grow. Do not despise the day of small things.

IV. Under the last head we shall consider what sleep workers may take and what they may not take; for it is said of this sowing man, that he sleeps and rises night and day, and the seed springs and grows up he knoweth not how. But how may a good workman for Christ lawfully go to sleep? I answer, first, he may sleep the sleep of restfulness born of confidence. Also take that sleep of joyful expectancy which leads to a happy waking. Take your rest because you have consciously resigned your work into Gods hands. But do not sleep the sleep of unwatchfulness. A farmer sows his seed, but he does not therefore forget it. (C. H. Spurgeon.)

On the analogies which obtain between the natural and the spiritual husbandry

A man may be qualified for practically carrying forward a process, of whose hidden steps and of whose internal workings he is most profoundly ignorant. This is true in manufactures. It is true in the business of agriculture. And it holds eminently true in the business of education. How many are the efficient artizans, for example, in whose hands you may at all times count on a right and prosperous result; but who are utterly in the dark as to the principles of that chemistry in their respective arts by the operation of which the result is arrived at. And how many a ploughman, who knows best how to prepare the ground, and who knows best how to deposit the seed for the object of a coming harvest; and yet, if questioned upon the arcana of physiology, or of those secret and intermediate changes by which the grain in the progress of vegetable growth is transformed into a complete plant ripened and ready for the use of man, would reply, in the language of my text, that he knoweth not how. And, in like manner, there is many a vigorous and successful educationist, who does come at the result of good scholarship, whether in Christianity or in common learning-and that without ever theorizing on the latent and elementary principles of the subject upon which he operates-without so much as casting one glance at the science of metaphysics-a science more inscrutable still than that of physiology; and which, by probing into the mysteries of the human spirit, would fain discover how it is that a truth is first deposited there by communication, and then takes root in the memory, and then warms into an impression, and then forms into a sentiment, and then ripens into a purpose, and then comes out to visible observation in an effect or a deed or a habit of actual performance. There are thousands who, in the language of our text, know not how all this comes about, and yet have, in point of fact and of real business, set the process of it effectively agoing. We cannot afford at present to trace all the analogies which obtain between a plant from the germination of its seed, and a Christian from the infancy of his first principles. We shall, in the first place, confine ourselves to one or two of these analogies; and, secondly, endeavour to show how some of what may be called the larger operations of Christian philanthropy admit of having a certain measure of light thrown upon them, by the comparison which is laid before us in this parable between the work of a teacher and the work of a husbandman.

I. In the agricultural process there is much that is left to be done by nature and in a way that the workman knoweth not how; nor is it at all necessary that he should. He puts forth his hand and sets a mechanism ageing-the principles of which he, with his head, is wholly unable to comprehend. The doing of his part is indispensable, but his knowledge of the way in which Nature doeth her part is not indispensable. Now, it is even so in the work of spiritual husbandry. There is an obvious part of it that is done by the agency of man; and there is a hidden part of it which is independent of that agency. What more settled and reposing than the faith which a husbandman has in the constancy of Nature. He knows not how it is; but, on the strength of a gross and general experience, he knows that so it is. And it were well in a Christian teacher to imitate this confidence. There is in it both the wisdom of experience and the sublime wisdom of piety. But, again, it is the work of the husbandman to cast the seed into the ground. It is not his work to manufacture the seed. This were wholly above him and beyond him. In like manner, to excogitate and to systematize the truths which we are afterwards to deposit in the minds of those who are submitted to our instruction, were a task beyond the faculties of man. These truths, therefore, are provided to his hand. What his eye could not see, nor his ear hear, has been brought within his reach by a communication from heaven; and to him nothing is left but a simple acquiescence in his Bible, and a faithful exposition of it. Our writers upon education may have done something. They may have scattered a few superficial elegancies over the face of society, and taught the lovely daughters of accomplishment how to walk in gracefulness their little hour over a paltry and perishable scene. But it is only in as far as they deal in the truths and lessons of the Bible that they rear any plants for heaven, or can carry forward a single pupil to the bloom and the vigour of immortality. And as we have not to manufacture a seed for the operations of our spiritual husbandry, so neither have we to mend it. It is not fit that the wisdom of God should thus be intermeddled with by the wisdom of man. But again-we do not lose sight of the analogy which there is between the work of a spiritual and that of a natural husbandman-when, after having affirmed the indispensableness of casting into the ground of the human heart the pure and the simple Word, we further affirm the indispensableness and the efficacy of prayer. Even after that, in the business of agriculture, man hath performed his handiwork by depositing the seed in the earth-he should acknowledge the handiwork of God, in those high and hidden processes, whether of the atmosphere above or of the vegetable kingdom below, which he can neither control nor comprehend. By the work of diligence which he does with his hand, he fulfils mans parts of the operation. By the prayer of dependence which arises from his heart, he does homage and recognition to Gods part of it. And we are not to imagine that prayer is without effect, even in the processes of the natural economy. The same God who framed and who organized our great mundane system has never so left it to the play and the impulses of its own mechanism as to have resigned even for one moment that mastery over it which belongs to Him; but He knows when to give that mysterious touch, by which He both answers prayer, and disturbs not the harmony of the universe which He has formed. It is when man aspires upwards after fellowship with God, and looks and longs for the communications of light and of power from the sanctuary-it is then that God looks with loudest complacency upon man, and lets willingly downward all the treasures of grace upon his soul. It is said of Elijah that, when he prayed, the heaven gave rain and the earth brought forth her fruit.

II. We now come to the second thing proposed, which was to show how some of what may be called the larger operations of Christian philanthropy admit of a certain measure of light being thrown upon them by the comparison made in this parable between the work of a Christian teacher and the work of a husbandman. And first, it may evince to us the efficacy of that Christian teaching, which is sometimes undertaken by men in humble life and of the most ordinary scholarship. Let them have but understanding enough for the great and obvious simplicities of the Bible, and let them have grace enough for devout and depending prayer; and, on the strength of these two properties, they are both wise unto salvation for themselves, and may become the instruments of winning the souls of others also. It is well for the families of our land that the lessons of eternity can fall with effect even from the lips of the cottage patriarch. But this brings us to the last of those analogies between the natural and the spiritual husbandry which we shall at present be able to overtake-an analogy not certainly suggested by the text, but still close enough for the illustration of all which we can now afford to say in defence of those parochial establishments which have done so much, we think, both for the Christianity and the scholarship of our people. A territorial division of the country into parishes, each of which is assigned to at least one minister as the distinct and definite field of his spiritual cultivation-this we have long thought does for Christianity what is often done in agriculture by a system of irrigation. You are aware what is meant by this. Its use is for the conveyance and the distribution of water, that indispensable aliment to all vegetation over the surface of the land. It is thus, for example, that by the establishment of duets of conveyance the waters of the Nile are made to overspread the farms of Egypt-the country through which it passes. This irrigation, you will observe, does not supply the water. It only conveys it. It does not bring down the liquid nourishment from heaven. It only spreads it abroad upon the earth. Were there no descent of water from above, causing the river to overflow its banks, there is nothing in the irrigation, with its then dry and deserted furrows, which could avail the earth that is below. On the other hand, were there no irrigation, many would be the tracts of country that should have no agriculture and could bang no produce. Let not, therefore, our dependence on the Spirit lead us to despise the machinery of a territorial establishment, and neither let our confidence in machinery lead us to neglect prayer for the descent of living water from on high. (Dr. Chalmers.)

Mysterious growth

We little think how much is always going on in what we may call the underground of life; and how much more we have to do with those secret processes which underlie everything, than might, at first sight, appear. We are all casting live seeds. Every word, act, look, goes down into somebodys mind, and lives there. You said something-it was false. You said it lightly. But someone heard it, and it lodged in his mind; it was a seed to him. It found something in that mans mind that was congenial to it; and so it struck a root; it ramified; it fructified. It led on to other thoughts; then it became a word or an action in that mans life; and his word and act did to another heart just what yours did to him. This is the dark side of a grand truth. Now read the bright side. So is the kingdom of God, as if a man should cast seed, etc. The sower of this seed is properly the Lord Jesus Christ; but He uses men. The truth in a mans heart propagates-but secretly. We are to believe in the independent power that there is in Gods Word to do its own work in a mans heart. There is something kindred between a particular word and some affection or thought in a mans mind before it can take effect. Perhaps the word will incline a man to give up some sin he has previously indulged; may awaken a sense of dissatisfaction with the world; may beget a painful sense of sin. However it be, there will be a great deal passing in the mind which does not meet the eye. Fathers and mothers, who have cast the early seed, you have slept for very sorrow. You see nothing. Wait on. The springing and the growing will be you know not where, and you know not how. (J. Vaughan, M. A.)

The seed growing secretly

1. God does His work silently.

2. God does His work slowly.

3. God does His work surely Underneath all apparent disasters His kingdom comes.

I. In expounding this parable observe that this law of God supposes human effort.

II. It supposes human confidence quite as much as human effort. (W. G. Barrett.)

Progressive religion

I. God carries on His work of grace by the instrumentality of men-As if a man should cast seed.

II. This work of grace is often for some time unperceived. Thus the seed of Divine grace sown in the heart is frequently there when not discerned. It is often concealed owing to the gradual and imperceptible manner in which it is produced; by the privacy of a mans situation, and because of the natural timidity of his temper. It should excite the prayer, Let Thy work appear unto Thy servant, etc.

III. Where this work of grace exists it must sooner or later appear-Springeth and groweth up.

IV. It is gradual in its growth-First the blade, etc. For some time knowledge, faith, love, hope, joy, are small and feeble. But gradually the believer gathers strength. He grows in knowledge and hatred of sin. But let not the weakest be discouraged; the tenderness of Jesus is a strong consolation.

V. The work of grace is beneficial in its present effects-When the fruit is brought forth. The fruit of piety towards God and of usefulness to men.

VI. This work of grace is glorious in its final result-Immediately he putteth in the sickle, because the harvest is come. The gathering of saints to heaven is Gods harvest. The value which God attaches to His own people, and the tender care which He exercises over them. When this work is done they are gathered into heaven.

1. Has the Word of God been sown in your hearts? You have it in your Bibles, but have you received it?

2. You that seem to receive the Word, what evidence have you of its growth?

3. What prospect have you of this glorious result? (T. Kidd.)

Changes incident to Christian growth

1. The law of growth is one of the necessary laws of life. All life must be actually growing.

2. That growth in Christian life involves change. Our views of God may be expected to change and grow; of the relationship between God and Christ; of the relative importance and the proportions of different doctrines; our views of Gods Word will change. But as these changes pass over the growing Christian he is often greatly distressed. Be humble, but do not fear. Some of the changes incident to Christian growth will affect our views, of religious duties and the religious life. As we grow we form a different estimate of the active and passive, of the working and waiting. (R. Tuck, B. A.)

Growth through change

And this is the peculiarity of growth in animal life-it is growth through change. Think of the silkworm. It is first a little egg; within it life is developing; presently the worm comes creeping forth; again and again it casts its skin, changing until it passes into a state like death, changing once more into a winged form, full of beauty. These growings by change have been illustrated from the peculiarities of the ride by railway into the City of Edinburgh. Sometimes the train passes through fiat, well-populated country. Sometimes it hurries through the busy towns, over which the dark smoke hangs. Sometimes it passes amid the hills, up winding valleys, and along the murmuring shores, and the travellers are enchanted with varying scenes of natural beauty, presently it nears its destination, and rushes screaming into the dark tunnel, which shuts out all light and beauty. That is the last change, and soon it comes forth into the North Loch, and all the full glory of that city of monuments and mansions breaks upon the view. Ever advancing, through changings and growings, we, too, shall come through the valley of the shadow to the city of the great King, and the full glory of holiness and the smile of God. (R. Tuck, B. A.)

Soul life and growth imperceptible

When a man is building a house he can see it as it goes on. That is an outside matter. There is seam after seam, row after row of stone or brick. Gradually the form of the window or the door rises. The second story, the third story, the building up to the roof appears. He can see it day by day. A man goes into his garden and plants, for spring, the early lettuce, or radish, or whatever it may be. He may sit up all night with spectacles and a lantern, but he will not see anything going on; and yet there is something going on which is vitally connected with the whole operation of vegetable development. The seed has not been in the ground an hour before it feels its outward husk swelling by imbibing moisture. It has not been for ten hours in the warm soil before it begins to feel that the material in the seed itself is chemically affected, changed. Many a seed has not been twenty-four hours in the ground before there is an impulse in it at one end to thrust down a root, and at the other end to thrust up a plumule, or the beginning of a visible stalk; but it makes no noise. It is like Solomons Temple; it is a structure that is built without the sound of a hammer; and whatever it may come to, all the earlier processes of germination and development are invisible and are silent; for if you take it out into the light it will not grow. The seed needs warmth, moisture, and luminous darkness-that is to say, considerable darkness, and yet a little invisible light. So it is with the spiritual life. (H. W. Beecher.)

Christian life long invisible

I knew a young man in Boston, whose father was rich. He had genius, particularly in the formative, sculptural art; and his amusement was in making busts and little clay statues. One lucky day, the father lost all his property, and the young man was thrown out of business, and had to work for his own livelihood. He had already made the busts of friends, and when the motives to indolence were taken away from him, when the golden chair was broken, and he had to get up and go to work, he said to himself, What can I do for a living better than this? Well, he has come to the artist state already, unconsciously, not expecting to be a professional artist, simply following his taste; but the moment he puts out his sign, showing that he would like to have custom for the sake of self-support, then everybody says, He has become an artist. He has been an artist a good while, but it is just being developed before the public. The roots of the thing were in him long ago. (H. W. Beecher.)

Moral changes sometimes unconsciously wrought

When I travelled in Italy I knew the line between Italy and Austria. We all had to go out and have our trunks examined and our passports vised. We were all of us hurried out suspiciously, as if we were contrabands. Then we went over, and I knew I was in Austria. But in America you can go from one State to another, as there is no Custom House, thank God, on the lines; as there are no passports required; as there is nothing to interrupt the journey. You glide into the State of New York from Connecticut, from New York into Pennsylvania, and from Pennsylvania into Ohio, and you do not think you have made any change in the State, though you have really. You bring a person up in Christian nurture, and in the admonition of the Lord, in the household, and he is gaining more light; he is adapting the light which he has; and he comes into that state of mind in which all he wants in order to realize that he is a Christian is to wake up into consciousness. (H. W. Beecher.)

The helplessness of the spiritual husbandman

We have in this a most simple, yet striking, representation of the business and, at the same time, of the helplessness of the spiritual husbandman. Unto the ministers of the gospel, who are the great moral labourers in the field of the world, there is entrusted the task of preparing the soil and of casting in the seed. And if they bring to this task all the fidelity and all the diligence of intent and single-eyed labourers; if they strive to make ready the ground by leading men to clear away the weeds of an unrighteous practice, and to apply the spade and ploughshare of a resistance to evil, and a striving after good; and if, then, by a faithful publication of the grand truths of the gospel, they throw in the seed of the Word, they have reached the boundary of their office and also of their strength; and are to the full as powerless to the making the seed germinate, and send forth a harvest, as the husbandman to the causing the valleys to stand thick with corn. And indeed, in the spiritual agriculture, the power of the husbandman is even more circumscribed than in the natural. With all the pains with which a minister of Christ may ply at the duties of his office, he can never be sure that the ground is fit for receiving the grain: he must just do always, what the tiller of the natural soil is never reduced to do, run the risk of casting the seed upon the rock, or of leaving it to be devoured by the fowls of the air. (H. Melvill.)

Seed growing though unrecognized

Ministers require to be very cautious in judging as to the influence of the truth among their hearers. Amidst much that is externally unfavourable, and even hostile, that truth may be operating, producing conviction, checking long-cherished sins, and subduing the pride of the corrupt heart. It is a very agreeable and self-flattering thing for a man to say that because religion does not manifest itself in other men in the same way it does in him, therefore these people have no religion. This is very common, and is in reality but a branch of that master sin of intolerance, which has so often been crushing all the charities of our nature; and even amidst the solemnity of devotional exercises, despising and invading the conventional decencies of life. Often, when we do not see it, religion is at work; often, when we never suspected it, it has made considerable progress. Its influence is sweet, makes no noise, and has no ostentatious signs. We must not forget the mistake of Elijah, a mistake into which ministers and others have not unfrequently fallen. When he supposed himself to stand alone the defender of the truth, there were seven thousand in Israel doing daily homage to it. If he had been told seventy, it would have been remarkable-if seven hundred, more so; but seven thousand was altogether astonishing. The kingdom of God cometh not with observation. In obscure places, in noiseless retirements, and without one arresting sign, the truth takes effect. The minister is not thinking of it. The very members of the family are not thinking of it. Daily companions and friends are not thinking of it. There is no profession, no controversy, no street shouts, no exclusiveness, no badges of partizanship; but nevertheless, on the unseen arena of thought, the truth is establishing its power, achieving its triumphs, subduing desire after desire, purpose after purpose, and will at last yield peace and joy unspeakable. (Archibald Bennie.)

Growth unexplained

Who shall scrutinize the agency by which the Word is applied to the conscience? Who shall explain how, after weeks, it may be, or months, or years, during which the seed has been buried, there will often unexpectedly come a moment when the preached Word shall rise up in the memory, and a single text, long ago heard, and to all appearance forgotten, overspread the soul with the big thoughts of eternity? It is a mystery which far transcends all our powers of investigation, how spirit acts upon spirit, so that whilst there are no outward tokens of an applied machinery, there is going on a mighty operation, even the effecting a moral achievement which far surpasses the stretch of all finite ability. We are so accustomed to that change which takes place in a sinners conversion that we do not ascribe to it in right measure its characteristic of wonderful. Yet wonderful, most wonderful it is-wonderful in the secrecy of the process, wonderful in the nature of the result! I can understand a change wrought on matter; I have no difficulty in perceiving that the same substance may be presented in quite a different aspect, and that mechanical and chemical power may make it pass through a long series of transformations; but where is the mechanism which shall root from the heart the love of sin? where the chemistry which shall so sublimate the affections, that they will mount towards God? It is the eternal revolution which I have no power of scrutinizing, except in its effect. (H. Melvill.)

Seed never idle

Though it is very slow and imperceptible in its growth, still the seed never really lies idle. From the moment of its first start to its final ripening, it is always on its way; it never once stops, far less does it ever go backward. It can never return into the blade out of which it originally sprang; it cannot even stand for long together without exhibiting decided signs of its growth. Now and then, perhaps, the weather may be very much against it, still it keeps waiting for the first favourable change; and as soon as ever this appears, it takes immediate advantage of it, and starts forward again on its way. And so, too, it is with the good seed in the heart. Trials and temptations may check its growth there for a while; but it is only for a while; and at the first removals or lessening of these, it again goes on its way as before. It never goes back any more than the ear goes back into the blade out of which it has sprung. It has but one way of growing, and that is heavenwards. (H. Harris.)

Growth of seed mysterious

In saying that the seed groweth up we know not how, the mysterious nature and working of grace is hinted at. It is not regulated by natural laws, though they afford many illustrative analogies. It cannot be reduced to a science, like agriculture or mechanics. There is no philosophy of the Holy Ghost. Regeneration is not the result of any forces which human reason defines and gauges, much less controls; and the Divine life which is breathed into the soul by the mysterious visitation of the Spirit, blowing like the wind, of which we cannot tell whence it cometh and whither it goeth, is afterwards maintained by supernatural supplies from the same invisible source, and is hid with Christ in God. (Josiah D. Smith.)

The truth is Gods seed

The one great consideration to be kept in view is, that the truth is Gods seed. It is no theory or set of maxims of mans devising-adapted in the short-sighted calculations of human reason to certain ends; but it is Gods selected instrument, and in that very fact we have at once obligation and encouragement to use it. That moral world where its effects are produced is His, as well as the firmament of heaven, or the green fields of the earth-naked to His eye, and subject to His control. He has adapted it to the end which He has in view-He who poised the stars in their spheres, and so skilfully adjusted the exquisite mechanism of man, beast, and bird. Besides, he has annexed a Divine, ever-active, ever-present agency to the use of it. It is not left to force its way amidst obstructions; but, while Providence often appears to pioneer its way into the hearts of men, that gracious Spirit which moved of old on the face of the waters, goes forth with it, gives to its brief sentences the power of thunder, and to its appeals the withering force of the lightning flash, and makes it to revolutionize and transform the whole inner world of thought and desire. Hence the rapid and extraordinary triumphs with which it has glorified the annals of the Church; the temples of idolatry shaken to their foundations; ancient prejudices melted like wax; proud passions crushed and eradicated; superstition, pleasure, philosophy, all put to flight. The power of opinion is not unfrequently greatly extolled, and it is wonderful. A single truth, clearly announced, troubles a continent. A small thought goes forth from one mans breast, and achieves victories denied to armed hosts and costly expeditions. But all the triumphs of opinion are a mere trifle compared with the triumphs of the truth of God; truth, whose banners have been planted upon the domes of heathen temples, bare waved above the ruins of thrones, and have been borne in bloodless fame to the ends of the earth. This is the true seed, of which the harvest is eternal life. (Archibald Bennie.)

Conversion gradual

Is there not a great deal too much anxiety to recognize in conversion something sudden and surprising, some word or thing arresting or transfixing the soul? It is possible by electricity to make seeds suddenly germinate and prematurely grow, but this is not healthy, fruitful life. People want something like this in conversion; they can hardly believe in a new life unless it begins thus. Conviction must come like lightning-a blaze in the midst of a great darkness. Is it not better to come like sunlight-a gradual, illuminating, diffusive thing? If it do come like lightning, let us be thankful that God does so break in upon the darkness of our day. Hardened, immoral men are sometimes thus smitten to the earth. More commonly and more naturally it comes like light shining more and more unto the perfect day. The pious nurture of infancy and childhood deepening the religious heart, and developing the religious life-first the blade, then the ear, then the full corn in the ear. But let it begin as it may, the process is one of continuous growth, innocence maturing into holiness, passion deepening into principle, struggle developing strength, laborious act becomes easy habit; a gracious mellowing influence permeating and glorifying the entire life; the life of the soul growing, not as a fragile succulent gourd, but as a close-grained tree, every day and every experience adding growth and strength. (H. Allen.)

The order of growth

Not only does the corn always go on growing, but it always observes the same order and succession in its growth; first the blade, then the ear, after that the full corn in the ear. This is an order which is never reversed or altered; it is always the full corn in the ear which is the last to show itself. And so it is with the heart. First, it is always repentance and sorrow for sin; then, faith in Jesus Christ; then, without losing these, any more than the grain loses the protection of the blade and the ear, it goes on to holiness of life, and a sure hope in Gods promises; and last of all to love, love the ripened corn, the fulfilling of the ear. (H. Harris.)

Hope in spite of sight

This is a parable of hope. It teaches us to be hopeful when nothing hopeful is seen. The earth which seems the grave is really the cradle of the seed, and its death is its life. Except it fall into the ground and die, it abideth alone. It is Gods seed, it suits the soil, the sunshine and the shower favour it, ever so many mysteries too great for me to grasp are on its side, and God has promised the harvest. Why lose heart then? The reaping time shall come by and by. What though it seems unlikely? Look at that bare, brown field in spring. What more unlikely than that it shall wave with golden grain? Every harvest is a perfect miracle. You see a foolish, wicked boy, into whose heart a praying mother has dropped the good seed. All seems lost; but wait, and he becomes a great Christian like John Newton, like thousands whose biographies are the best commentaries upon this parable. (J. Wells, M. A.)

The young convert

There is first the convert in the young days of his godliness-the green blades just breaking through the soil, and giving witness to the germination of the seed. This is ordinarily a season of great promise. We have not, and we look not for the rich fruit of a matured, well-disciplined piety, but we have the glow of verdant profession-everything looks fresh. The young believer scarcely calculates on any interruption, and as though there were no blighting winds, and no nipping frosts, and no sweeping hail to be expected, in the spiritual agriculture, the tender shoot rises from the ground, and glistens in the sunshine. (H. Melvill.)

The anxieties of growth in the ear

Next comes the ear; and this is a season of weariness and of watching. Sometimes there will be long intervals without any perceptible growth; sometimes the corn will look sickly, as though blasted by the mildew; sometimes the storm will rush over it, and almost level it with the earth. All this takes place in the experience of the Christian. The spiritual husbandman and the natural know the like anxieties in observing the ear of which they have sown the seed. How slow is sometimes the growth in grace! how slight are the tokens of life! how yellow and how drooping the corn! The sudden gust of temptation, the fatal blight of worldly association, the corroding worm of indwelling corruption,-all these may tell powerfully and perniciously on the rising crop, and cause that often there shall scarcely seem reason to hope that any fruit will eventually be yielded. Who would recognize in the lukewarm, the half-and-half professor, the ardent, the active, and resolute convert? Who would know, in the stunted shrivelled ear, the green blade which had come up like an emerald shoot? We do not indeed say, that in every case there will be these various interruptions and declensions. You may find instances wherein godliness grows uniformly, and piety advances steadily, and even rapidly, towards perfection. The Christian will sometimes ripen for heaven, as though, in place of being exposed to cold air, and wind, and rain, he had been treated as an exotic, and had always been kept under shelter. But, generally, even with those who maintain the most consistent profession, the Christian life is the scene of anxiety and uncertainty; and if it were not that there are gracious promises assuring them that the bruised reed shall not be broken, nor the smoking flax quenched, often must the spiritual husbandman mourn bitterly over the apparent disappointment of all his best hopes, and surrender himself to the fear, that when the great day of harvest breaks on this creation, the field which had once worn that lovely enamel which gave such promise of an abundant ingathering, will yield nothing to the reaper but the dry and parched stalks, fit only to be bound in bundles for the burning. (H. Melvill.)

Suffering Christians spared: Immediately he putteth in the sickle

We must dwell a moment longer upon this; it is a matter full of interest and instruction. It seems often, as we have said, to excite surprise both in the sufferer himself and in others, when a Christian, who has long been eminent for piety, and whose faith had been conspicuous in his works, lingers for months, perhaps even years, in wearisome sickness, as though, notwithstanding the preparation of a righteous life, he needed protracted trial to fit him for the presence of God. But there is, we believe, altogether a mistake in the view which is commonly taken of old age and lingering sickness. Because a man is confined to his room or his bed, the idea seems to be that he is altogether useless. In the ordinary phrase, he is quite laid by, as though he had no duties to perform when he could no longer perform those of more active life. Was there ever a greater mistake? The sick room, the sick bed, has its special, its appropriate duties, duties to the full as difficult, as honourable, as remunerative, as any which devolve on the Christian whilst yet in his unbroken strength. They are not precisely the same duties as belong to him in health, but they differ only by such difference as a change in outward circumstances and position will always introduce. The piety which he has to cultivate, the resignation which he has to exhibit, the faith which he has to exercise, the example which he has to set-oh, talk not of the sick man as of a man laid by! Harder duties, it may be, ay, deeds of more extensive usefulness, are required from him who lingers on the couch, than from the man of health in the highest and most laborious of Christian undertakings. Is there, then, any cause for surprise if a Christian be left to linger in sickness, to wear away tedious months in racking pain and slow decay? Is it at all in contradiction to the saying that so soon as the fruit is ripe, immediately he putteth in the sickle? Not so! The fruit is not necessarily ripe; the mans work is not necessarily done, because he is what you call laid by, and can take no part in the weightier bustle of life. It is they who turn many to righteousness that are to shine as stars in the firmament; and is there no sermon from the sick bed? Has the sick bed nothing to do with publishing and adorning the gospel? Yea, I think, then, an awful and perilous trust is committed to the sick Christian-friends, children, neighbours, the church at large, look to him for some practical exhibition of the worth of Christianity. If he be fretful, or impatient, or full of doubts and fears, they will say-Is this all that the gospel can do for a man in a season of extremity? If, on the other hand, he be meek and resigned, and able to testify to Gods faithfulness to his word, they will be taught-and nothing teaches like example-that Christianity can make good its pretensions; that it is a sustaining, an elevating, a death-conquering religion. And who shall calculate what may be wrought through such practical exhibitions of the power and preciousness of the gospel? I, for one, will not dare to affirm that more is done towards converting the careless, confirming the wavering, and comforting the desponding, by the bold champions who labour publicly in the making Christ known; than by many a worn-down invalid, who preaches to a household or a neighbourhood by simple unquestioning dependence on God: I, for one, can believe that he who dies the death of trial, passing almost visibly, whilst yet in the exercise of every energy, from a high post of usefulness to the kingdom of glory, may have fewer at the judgment to witness to the success of his labours, than many a bedridden Christian, who, by a beautiful submission, waited, year after year, his summons to depart. (H. Melvill.)

Originality in character

We observe the sacredness of individual character-of originality. It bears fruit of itself in its own individual development. The process is never exactly repeated. Life is no mechanical thing. It is everywhere alike, yet different. Count the leaves and grains, measure the height of the trees, examine the leaves of an oak. So in the Christian life. No two men think the same, or believe the same. It is always so in the highest life, and in national character. There is ever a beautiful diversity. (F. W. Robertson.)

Life expansion

Real life is that which has in it a principle of expansion. It springs and grows up. Moreover, it is not only growth, but tendency ever towards a higher life. Life has innate energy, and will unfold itself according to the law of its own being. Its law is progress towards its own possible completeness: such completeness as its nature admits of. By this we distinguish real life from seeming life. As you cut the stone and carve it, so it remains. But cut a tree; lop off its branches, strip it; it will shoot and sprout. Only deadness remains unaltered. Trees in winter all seem alike. Spring detects life. Man can impart motion, and make automatons. Growth and power he cannot give. This is the principle of all life. And in the higher life especially there is not only expansion but progress. The limpet on the rock only increases in volume. The plant develops into the flower. The insect develops from the egg into the caterpillar, grows, spins itself a coffin, and becomes hard and shelly. But the life goes on, and it emerges a brilliant butterfly. (F. W. Robertson.)

Hardihood of character

Real life is that which has individual, independent energy: it bears fruit of itself. Observe its hardihood. It needs no petting. It is no hot house plant. Let the wild winds of heaven blow upon it, with frost, scorching sun, and storms. Religion is not for a cloister, but for life, real hardy life. Observe Christs religion, and compare it with the fanciful religion of cloistered men. Religious books which speak of fastidious, retiring, feeble delicacy. The best Christianity grows up in exposure. The life of Christ Himself is an illustration of this. So too that of the apostles in the world, and that of a Christian in the army. Again, it can be left to itself safely. It will grow. Ministers need not torment themselves about the issue of their work, for God gives the increase. It can be left: for it is God in the soul. When once the farmer has sown, he can do little more except weed. (F. W. Robertson.)

The ear

The ear. Marked by vigour and beauty. Vigour: erect, with decision, fixed principles, and views. Beauty. Describe the flowering petals, etc. Solemn season. What remiss! What thoughtfulness. Yet blight is more frequent now-prostration. (F. W. Robertson.)

Moral ripeness

Full corn in the ear. Marked by maturity and ripeness. It has no further stage of development on earth. It must die and sprout again. But its present work is done. What is ripeness? Completeness, all powers equally cultivated. It is the completion of the principles, feelings, and tempers. This period is also marked by humility and by joy. By humility; the head hangs gracefully down in token of ripeness; always so with men of great attainments. I am but a little child, said Newton, picking up pebbles on the shore of the vast ocean of truth. By joy; the happy aspect of waving corn! But its beauty is chiefly felt by the thoughtful man. It is the calm deep joy of the harvest being safe, and famine impossible. The food of a nation waves before him. (F. W. Robertson.)

Growth in the natural and in the spiritual world

The analogy between growth in the natural world and growth in the spiritual world must be maintained in its integrity, with regard at once to spontaneity, slowness, and gradation. Growth in the spiritual world as in the natural is spontaneous, in the sense that it is subject to definite laws of the spirit over which mans will has small control. The fact is one to be recognized with humility and thankfulness. With humility, for it teaches dependence on God; a habit of mind which brings along with it prayerfulness, and which, as honouring to God, is more likely to insure ultimate success than a self-reliant zeal. With thankfulness, for it relieves the heart of the too heavy burden of an undefined, unlimited responsibility, and makes it possible for the minister of the Word to do his work cheerfully, in the morning sowing the seed, in the evening withholding not his hand; then retiring to rest to enjoy the sound sleep of the labouring man, while the seed sown springs and grows apace, he knoweth not how. Growth in the spiritual world, as in the natural, is, further, a process which demands time and gives ample occasion for the exercise of patience. Time must elapse even between the sowing and the brairding; a fact to be laid to heart by parents and teachers, lest they commit the folly of insisting on seeing the blade at once, to the probable spiritual hurt of the young intrusted to their care. Much longer time must elapse between the brairding and the ripening. That a speedy sanctification is impossible we do not affirm; but it is, we believe, so exceptional that it may be left altogether out of account in discussing the theory of Christian experience. Once more, growth in the spiritual world, as in the natural, is graduated; in that region as in this there is a blade, a green ear, and a ripe ear. (A. B. Bruce, D. D.)

Imperceptible growth

You tell your child that this pine tree out here in the sandy field is one day going to be as large as that great sonorous pine that sings to every wind in the wood. The child, incredulous, determines to watch and see whether the field pine really does grow and become as large as you say it will. So, the next morning, he goes out and takes a look at it, and comes back and says, It has not grown a bit. The next week he goes out and looks at it again, and comes back and says, It has not grown yet. Father said it would be as large as the pine tree in the wood, but I do not see any likelihood of its becoming so. How long did it take the pine tree in the wood to grow? Two hundred years. Then men who lived when it began to grow have been buried, and generations besides have come and gone since then. And do you suppose that Gods kingdom is going to grow so that you can look at it, and see that it has grown during any particular day? You cannot see it grow. All around you are things that are growing, but that you cannot see grow. And if it is so with trees, and things that spring out of the ground, how much more is it so with the kingdom of God? That kingdom is advancing surely, though it advances slowly, and though it is invisible to us … You cannot see it, even if you watch for it; but there it is; and if, after a while, you go and look at it, you will be convinced that it has been advancing, by the results produced. You will find that things have been done, though you could not see them done. Men are becoming better the world over, though you cannot trace the process by which they are becoming better. Christs kingdom goes forward from age to age, though you cannot discern the steps by which it is going forward. While men, as individuals, pass off from the stage of life, Gods work does not stop. (H. W. Beecher.)

The law of growth in the kingdom of God

I. In the first place, we shall see that we ought never to be discouraged in a true Christian work, of whatever kind, by what seems a slow growth.

II. We may see that we are never to be discouraged in our efforts for Christs kingdom by adverse circumstances; nor by any unexpected combination of these, and their prolonged operation.

III. Let us remember that good influences are linked to good issues in this world, as the seed to its fruitage; and that so every effort for the good of mankind, through the kingdom of Christ, shall have its meet result.

IV. Let us remember, too, as a thing which illustrates all the rest, that God is within and behind all forces that tend to enlarge and perfect His kingdom, as He is beneath the physical forces which bring harvest in its season, and set on the springing seed its coronal. He never forsakes a true work for Himself, and is certain to carry it to ultimate success.

V. Let us remember what the glory of the harvest shall be in this developing kingdom of God; and in view of that let us constantly labour with more than fidelity, with an eager enthusiasm that surpasses all obstacles, makes duty a privilege, and transmutes toil into joy! (R. S. Storrs, D. D.)

The unfolding seed

What a wonderful thing is the germination of a seed! What scalpel so keen as to lay bare, what microscope so searching as to detect, that subtle force hidden in the elementary initial cell, which we vaguely call the principle of life? Yet there it is, lying in solemn mystery, ready to burst forth into vigour whenever the conditions of life are fulfilled. To the thoughtful man there is something inexpressively marvellous in this quickening of the seed. This is why botany is a more wonderful science than astronomy, the violet a sublimer thing than Alcyone. All that the scientist can do is to trace sequences; he cannot explain the initial force. He can describe the plant; he cannot expound the plant. The seed springeth up and groweth, he knoweth not how. If he could explain it, he would be a philosopher indeed. In this particular, at least, the parable in Mar_4:26-29 is fitly styled, The parable of the seed growing secretly. Again: Not the least wonderful of the phenomena of plant growth is this: it is, at least apparently, automatic. The earth yieldeth fruit of herself. It is the echo of the divine dixit on the third day of the creative week: Let the earth bring forth plants; and the earth brought forth plants. Not that the soil is the source of vegetation-it is only the sphere of vegetation; not that the soil is the sire of the plant-it is only, so to speak, the matrix of the plant. Nevertheless, so far as appearances go, it does seem as though the soil were a thing of life, bringing forth fruit of herself. There lies the seed buried in the ground. It needs no one to come and touch its pent-up potentialities. It springs up independently of man. True, it is for man to plant the seed, and supply conditions of growth. But it is not for man to cause the seed to germinate or to fructify. The process, so far as man is concerned, is strictly automatic. Verily, the plant does seem to be a living person, self-conscious and self-regulating. But the processes of vegetation are not only mysterious and automatic, they are also gradual. The kernel does not become the full corn in the ear in an instant. In the case of cereals, months intervene between the sowing and the reaping; in the case of fruit trees, years intervene between the planting and the gathering. Nature, at least in the sphere of life and growth, does nothing by leaps. The processes of vegetation are also as orderly as they are gradual. They follow each other in due and regular succession: first the blade, then the ear, then the full corn in the car. The kernel does not become the plump golden corn except by way of the blade. And all these processes issue in fruit. The harvest is but the unfolded seed, unfolding in orderly succession along the axis of growth; and the axis has as its purpose fruit. It is the very nature of the growth, the very law of the seed, to unfold and culminate in crop. And now our farmer comes again into view. Having sown the seed, he went away, confidently leaving it to its own inherent forces. But now that the fruit has ripened, he reappears, and, putting in his sickle, he shouts: Harvest home! Such is the parable of the unfolding seed. And now let us ponder the meaning of the parable. In other words, let us trace some of the analogies between the unfolding seed and the unfolding kingdom of God and Christianity.

I. The growth of Christianity is mysterious. As the seed springs up and grows, we know not how, so it is with the kingdom of God. Take, for example, the very beginning of Christianity, the miraculous conception in Nazareth. Who is there that can understand it? Incomparably more mysterious is it than the germination of any seed. Or take the problem of the growth of Christianity-I mean the genuine, original Christianity, truth as it is in Jesus. Once, like a grain of mustard seed, it was the smallest of seeds; but now it has become the largest of herbs, overshadowing with its blessed canopy that tallest portion of the world which we fondly call Christendom. But how came it thus to spread? Because the doctrine of the cross has been preached. And the doctrine of the cross is to the wise men of this world, in an eminent sense, foolishness. Who will explain this mystery, namely, that the foolishness of God is wiser than the wisdom of man, the weakness of God stronger than the strength of men? How elaborately the solution of this problem has been undertaken, and how wretched the failure, is strikingly seen in the famous fifteenth chapter of Gibbons Decline and Fall of the Roman Empire. Or take the growth of Christianity in the case of any individual soul. How secret and underground is the process! How subtle the workings of the Divine life within! The Christian is a mystery even to himself. His life is a life hid with Christ in God.

II. Again: As the seed grows automatically, the earth yielding fruit of herself, so grows the kingdom of God. Christianity is in its own inherent nature self-vital and self-evolving. See how like a thing of life it is. Behold its wondrously absorbing power, subsidizing to its own purposes, and assimilating into its own growing structure, whatever there is of worth in learning, or wealth or influence, or statesmanship, or sect, or providences.

III. The kingdom of God, like the seed which grows gradually, stage by stage, does not burst forth full-grown, like panoplied Minerva from the cloven brow of Jove. See how slow has been the growth of Christendom, taken as a matter of geography. Nearly two millenniums have rolled away since the heavenly Sower declared that His field was the world; and yet by far the larger part of that field is still heathen, never as yet sown with the heavenly seed. Again: See how gradual has been the growth in respect to the moral character of Christendom. More than eighteen centuries have swept away since the Lord of the kingdom pronounced His Beatitudes, and yet there are still in His Church the proud, and the censorious, and the avaricious, and the quarrelsome, and the revengeful. Nevertheless, for let us be just, there has been real growth. We have seen idolatry shaken, slavery abolished, intemperance checked, monopoly curbed, woman emancipated, brotherhood asserted, war preparing to go into perpetual exile. But how tedious has been the growth. In like manner, how slow is the growth in the case of each individual Christian. How slow this unfolding along the axis of Christs character! In this is seen the immense advantage of early piety, for it takes a long, long time to unfold into the full-grown man, even the measure of the stature of the fulness of Christ.

IV. Just as the seed does not leap instantly or whimsically into the fruit, but unfolds itself in orderly succession-first the tender blade, then the swelling ear, then the ripe grain in the ear-so it is with the seed of the kingdom, or Gods truth. This is true in respect to doctrine. First Athanasius, the exponent of the doctrine of Christ; then Augustine, the exponent of the doctrine of Man; then Anselm, the exponent of the doctrine of Grace; then Luther, the exponent of the doctrine of Faith; even faith in that Divine Christ whose grace saves sinful man. Nor has the growth, or advancing order of due succession, ceased. The problem of this present age is the doctrine of the Church, or what constitutes the true body of Christ. And even now we see faint glimmers of the final doctrine-the parousia, or the doctrine of last things. And all this is in due succession; advancing from the Christ who saves to the heaven which is the issue of His saving. And this law of orderly unfolding is equally true in respect to personal character. Do not be so unphilosophical, then, as to look for the full-bearded grain of saintliness preceding the blade of youthful piety; the ripe fruits of the Spirit clustered around the subterranean root. First little children; then young men; then fathers. But there is one more likeness of the kingdom of God to the seed.

V. As the unfolding seed has fruit for its issue, so it is with the seed of the kingdom, or truth as it is in Jesus. When the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come. Christianity means something more than sowing: it also means reaping. Do not be over-anxious. Christian responsibility does have its limits. Beware of Uzziahs sin of distrust. Plant faithfully the seed, and then go trustfully away. (G. D. Boardman, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 4:26. So is the kingdom of God — The gospel dispensation, whereby God overthrows the kingdom of Satan, collects subjects to himself, and erects and establishes his own kingdom. The grace of God in the soul is also included, erecting that kingdom which is within men, and is righteousness, peace, and joy in the Holy Ghost, Rom 14:17. As if a man should cast seed into the ground — The seed of God’s word a preacher of the gospel casts into the field of the world, and into the hearts of the penitent and believing. And sleeps and rises night and day — That is, he has it continually in his thoughts. Meantime, it springs and grows up, he knows not how — Even he that sowed it cannot explain how it grows. Here we are taught, “that as the husbandman does not by any efficacy of his own, cause the seed to grow, but leaves it to be nourished by the soil and the sun; so Jesus and his apostles, having taught men the doctrines of true religion, were not by any miraculous force to constrain their wills; far less were they, by the terrors of fire and sword, to interpose visibly for the furthering thereof, but would suffer it to spread by the secret influences of the Spirit, till at length it should obtain its full effect. Moreover, as the husbandman cannot, by the most diligent observation, perceive the corn in his field extending its dimensions as it grows, so the ministers of Christ cannot see the operation of the gospel, [and of divine grace,] upon the minds of men; the effects, however, of its operation, when these are produced, they can discern, just as the husbandman can discern when his corn is fully grown and fit for reaping. In the mean time, the design of the parable is not to lead the ministers of Christ to imagine that religion will flourish without due pains taken about it. It was formed to teach the Jews in particular, that neither the Messiah nor his servants would subdue men by the force of arms, as they supposed he would have done; and also, to prevent the apostles from being dispirited when they did not see immediate success following their labours.” — Macknight. For the earth bringeth forth fruit of herself — Greek, αυτοματη, spontaneously. For, as the earth, by a certain curious kind of mechanism which the greatest philosophers cannot fully comprehend, does, as it were, spontaneously, without any assistance from men, carry the seed through the whole progress of vegetation, and produce first the blade, then the ear, then the full corn in the ear; so will the gospel gradually spread in the world; and so the penitent, believing soul, in an inexplicable manner, brings forth first weak graces, then stronger, then full holiness: and all this of itself, as a machine whose spring of motion is within itself. Yet, observe the amazing exactness of the comparison: the earth brings forth no corn, (as the soul no holiness,) without both the care and toil of man, and the benign influence of Heaven. When the fruit is brought forth — That is, when the corn is full and ripe; he putteth in the sickle — God cutteth down and gathereth the fruit into his garner.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_4:29. But as soon as the fruit is mature, straightway he putteth forth the sickle, etc. Cp. Joel 4:13 (LXX.). See also 1Pe_1:23-25; Rev_14:14-15.

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_4:26-29

The parable of the growing corn.—It is remarkable that St. Mark alone should report this parable, and it is more than remarkable because it is the only parable which he alone has reported. It is very brief, has no interpretation attached to it, and looks at first sight not unlike some of the other parables. Yet it appears to me to supply an essential link in the chain of parabolic teaching. The side or aspect of the kingdom of God to which it refers is one which could not be passed over. If I understand it aright, it forms a needful companion or counterpart to the parable of the tares (Mat_13:24-30). Each of them lays stress upon a different part of the common process of husbandry. In the one the end operations of sowing and reaping, into which enters the personal action of the Son of Man, are made conspicuous and insisted on at length, while the intervening months of growth are referred to only to add that then the crop must be “let alone.” In the other the contrary occurs. The initial and terminal operations of the husbandman constitute no more than a frame to the picture. They are named merely to shew us the better how the farmer did nothing for the remainder of the time; while the process described at length is the slow, gradual growth and ripening of the plants under the spontaneous action of the fruit-bearing earth. Thus the two parables are seen to complete each other. The one in Matthew brings out how voluntary extra-natural agents act upon the kingdom of Christ from above or from beneath, but chiefly at the beginning and the end of its career. This one in Mark brings out the natural agencies whose unhindered action determines the advance of the kingdom from its beginning to its end. Let us now examine our parable in detail. Its central words form a key to the whole: “The earth bringeth forth fruit of herself.” In other words, what is here taught is not the vitality of the seed, nor the activity of the two sowers, but the productiveness of the soil. Only commit a seed to the earth, and “the earth will bring forth fruit of herself.” The growth of a wheat-field is a long and tedious process. Grain has its own laws, according to which it must germinate and shoot: you cannot make it grow otherwise than God appoints. It has its successive stages through which it is bound to pass: you cannot have an ear before its stalk is tall. It lies exposed to atmospheric influences, both bad and good: you cannot, with all your husbandry, hinder the wind from causing it to strike deeper root, or the frost from nipping its too tender shoots. In fact, the farmer can do very little in the matter. Only the great earth, stored by God with the chemical conditions of fruitfulness, and lying ever open by day and night to God’s atmospheric influences—to rain and dew, to sun and wind, to frost and electricity—only this wonderful earth carries on the process. In spite of so much that appears to war against the plant, damping the farmer’s hope, somehow the earth never fails after all to “bring forth fruit of herself.” In all this may be discerned, I think, three leading features of resemblance to the progress of Christ’s kingdom in the world.

I. The kingdom of Christ has had to pass through those stages of imperfect growth which are common to other systems existing in human society.—It need hardly be said that the Church did not burst upon the world a finished organisation—perfect when it was first set up. Our Lord did no more than sow a few men into Palestine society with a few religious truths in their hearts. These truths, being alive with a Divine force, made the men live. Life proved contagious, and spread. It sought expression through common forms, and the multitude became a community—a Church. It has been really growing on ever since. There has been progress. Christendom has not passed through so many changes in vain. Was it no progress when the seed Christ scattered in the early sowing-day struck its roots through the old dying Greco-Roman world, and out of it drew whatever it could find of nutriment in its philosophy, its law, or its literature? That fat soil of classic civilisation was the prepared ground in which, beneath the hot sun of ten persecutions, Christianity was designed to grow deep-rooted and full-bladed. Was it no further progress when out of this rich growth a new world shot up, and through the Middle Ages modern Europe was formed like a tall flowering stalk held aloft upon the base of the older world? Has there been no progress since then? The religion of the Anglo-Saxon race is the most promising ear on the Church Catholic, and it has been rapidly filling for the last three centuries. It has drunk in contributions from every quarter: from the growth of municipal and national freedom; from the resuscitation of letters; from the discovery of America and India; from modern widening of knowledge and stimulation of the inventive arts. Perhaps we are standing already on the border of the world’s ripening age—if not actually within it. Already we see enough to surmise that by-and-by the kingdom will have run its course and the harvest of the earth be ripe. These two will synchronise. This world cannot last a day longer nor end a day sooner than the close of the Church’s development. “When the fruit is brought forth, immediately He putteth in the sickle.”

II. Throughout all its stages the Christian community is affected by every secular influence at work beside it, just as anything else would be.—What is this but to say that “the field is the world”? Human society as it exists in the world forms the soil into which Christianity has been cast. The current modes of thought form the atmosphere it has to breathe. The forces which in each land or age have told on ordinary history have told upon the Church. At one time it has been crushed by violence, and at another fanned to slumber in the lap of luxury. False philosophies have tainted its doctrine, and lax manners affected its discipline. The passion or the pride that inflames rival parties has often rent its unity; often, too, have political alliances essayed to cement the fragments. It has borrowed much from other forces in social history, as well as lent much to others. Rude in rude ages; learned among the learned; it has become all things to all men. Yet in this common soil and atmosphere of earth the kingdom of Christ has, on the whole, thriven. Propagated by human hands, it has drunk of the rain of heaven. Wealth has served its ends, and literature fought its battles, and adventure run its errands. Civilisation has organised its strength, and commerce pioneered its way. Whatever good gifts God gave to earth have in some measure aided the advance of His kingdom; and the history of the nations has been at the same time in great part the history of Christianity. Thus on the whole the kingdom grows. It may be hard to see how at any given moment. Stand beside a field of springing corn on a blustery March morning; you fail to see how such tender sprouts are to be brought nearer harvest by the blasts that beat them. So at few moments of the Church’s progress could the saints of the day trace the tendency of all the forces at work upon the cause of Christ. Yet let the short-sighted and fainthearted Christian take courage. It is a fruitful earth after all. As surely as the weeks of spring and summer do on the whole ripen our fields, so surely will all the ages contribute to fill the garners of heaven.

III. The parable implies not merely that natural forces act on the kingdom of Christ, but that they are allowed to act themselves out freely without personal or supernatural interference on the part of the Great Husbandman. When it is said, “The kingdom is as if a man … should sleep and rise, night and day, and the seed should spring and grow up, he knoweth not how,” it is just the ordinary life of the farmer as he goes about his other tasks which is described. The point is that that ordinary life of the farmer between sowing and reaping is, speaking roughly, one of entire cessation from all direct action upon the field. Sowing and reaping are human interferences with the processes of nature. As compared with the self-sown wilderness, where each seed is allowed to shell itself out upon the untilled ground, a field is an artificial thing. Now these two artificial interferences of man symbolise the supernatural acts of God which mark the opening and the close of the Christian history. He did interfere with the sterility of the world to clear a space and sow a new crop of spiritual men and women. The advent of Christ with all that He accomplished personally or through His messengers to found His Church constituted one stupendous miracle. Supernatural interposition of God to work in the human field is the true description of the life of Christ. What wonder if accessory miracles hung about His steps and lingered round the feet of His immediate ministers? By such signs and portents was he who had long ruled in open day with his possessions and sorceries and oracles driven to sow mimic seed secretly by night. But when that first great operation of the Sower from heaven was ended miracle ceased. The higher and the lower agents alike retired for a long while behind the screen of natural instrumentality. The field of Christian history was left to the sun and the wind and the rain. Henceforth—till we near the end, when again Divine hands interpose—everything in the development of the faith progresses in obedience to those orderly laws which regulate the progress of truth from mind to mind or from age to age. It may be said, “How can we speak of the Lord Jesus as quitting charge or activity within His field? Nay, as even asleep and ignorant how it grows? Is it not He who is always at work within every Christian heart, sustaining by His Spirit the life of His saints, and guiding to His own issues the destinies of His Church?” Unquestionably. Only He does so very much as He causes corn to grow in the field. He is as full of care and as rich in effort for His own cause as ever. Yet He never reaches a hand out of the cloud to dispel the tempest of persecution or kill the worm of heresy. He works, it is true; but it is along the lines of nature, and through the complex mechanism by which the world is guided. On the one hand, the informing Spirit of the Church operates through ordinary channels of intelligence and moral influence; on the other hand, the common providence of God overrules, but nowhere overrides, contingencies. And to these two factors He has left His Church. So far, therefore, as any direct or personal interposition to modify the action of natural forces is concerned, He is like the farmer who, from seedtime to harvest, lets his field alone. “Till harvest,” I say. For there is a second advent before us, when the order of the world is again to be broken through—this time with a view to be broken up. When the ripe fruit of the kingdom shall offer itself to the sickle, then will the Sower reappear.—J. O. Dykes, D.D.

Spiritual growth.—This parable is a brilliant example of the perfect naturalness of our Lord’s teachings and the way in which He shews the underlying connexion between the two worlds, natural and spiritual. At first sight it might seem as if there were but few points of comparison between these two—between the work going on, for example, in the corn-field and the work going on in the human soul; for while trees and shooting corns have power of growth, they have no power of will; whereas man has both. And it is this power of will which is the determining factor in character and destiny. And yet, though these worlds are so dissimilar, there is an underlying unity; and it is this unity our Lord brings out in this parable. The central thought seems to be that God’s Divine power is at work in God’s own kingdom. “The earth bringeth forth fruit of herself”—not of herself apart from God, but of herself apart from the man who sows the seed. He does his work, he sows the seed, and he goes on his way; and after he has done his part he sleeps by night and rises by day, and the seed springs up and grows, he knows not how.

I. The kingdom of God.—It is not that rule over the creatures which God as the Creator exercises, but that which is based on the mediatorial kingdom of Christ. It is the kingdom into which the poor in spirit enter, which is reserved for them who are persecuted for righteousness’ sake; it is the kingdom which is for those who are pure in heart, who are born again of the Spirit of God; it is the kingdom which comes not by observation; it is a kingdom into which all men pass by repentance and faith; it is mysterious in its beginnings, silent in its growth, like the seed springing up from very small beginnings and growing to great things; and it is potent in its action, like the leaven in the meal. We are to pray for its coming, and yet it is always coming. Wherever there is a just thing taking the place of an unjust, wherever righteousness prevails over unrighteousness, wherever men are growing more kindly and true, wherever legislation is becoming more Christian, where commerce is baptised with the Spirit of Christ, where literature is guided by a Holy Spirit of God, when family life becomes ennobled and purified, when men come into holier and truer relations with one another and with their God in heaven, this kingdom is coming. We may well pray for its coming, for when it comes the old trouble and sorrow and conflict of the centuries will vanish like an idle dream. Then, what hope have we that this kingdom will come? What is our consolation in regard to it amidst all discouragements of the time? Our Lord says, The same hope and the same encouragement that the man has who casts his seed into the ground. Everywhere men are dependent upon a great power which is working behind them; every day God brings the succession of day and night, so that men may carry on the work of their life. Every year comes the stately march of the seasons, or else there would be no harvest for men. Why, there is a standing miracle which would overwhelm us if we were not used to it every year—of that shooting of life in field and forest which the spring-time brings! So even in regions nearer to ourselves. Your very children spring up and grow you know not how. So we are to take this thought into the activities of the Christian Church. In this day of material progress and triumph we are apt to look rather at the organisations than at the Spirit which breathes through them; at what men do rather than at what God does behind; and our Lord here puts to us this great central fact. John Wesley’s dying words are words of comfort for the Church in all the centuries: “The best of all is, God is with us. If He were not, our hope would be scant indeed.” But He is. He is, in history, bringing new and strange and wondrous movements, developing a nation’s life. He is in the Church of God convincing men of sin, carrying on the great work of building up men in the image of Jesus Christ.

II. The need of patience.—In carrying on this great work of bettering the world, elevating it higher, there is the element of time which must be taken into account. “The husbandman waiteth long and is patient.” The earth says to him, “Give me seed, give me time, and I will give you fruit.” And so it is in regard to the great things of the spiritual life. Everywhere we find that what is done is the result of long and complex forces. The more important a thing is, the longer time does it take. A man may be converted in a moment of time; but after he has turned right round the development of that life must needs take many long years of discipline before it reaches the height for which God intended it. Salvation means not merely delivering a man from sin, from every evil thing, but building him up to all nobleness; not merely the putting aside of what is weak and sinful, but the attainment of all that is noble and true; and is always the work of time. You can make a man a present of some material things in a moment, but you cannot give him patience, you cannot give him purity, you cannot give him humility, in a moment of time. Faith gets grip and strength through stress of suffering; wisdom is the child of experience.

III. Spiritual continuity.—Our Lord says there is a natural law of continuity in the spiritual life as there is in other things. “First the blade.” We can never do without any of the intervening stages—never expedite the processes of God either in nature or in grace. Men are coming to see that everywhere this law prevails; history is coming to be regarded not as a mere set of isolated facts chronicled together in the manner of annals, but that the thought and the life of the past generations are living in the present, and shaping its thought and purposes, that the growth of opinion and the influence of thought are felt over and over again in succeeding generations. So it is in regard to the spiritual life; perfectly natural, perfectly simple and beautiful in its action is the life of God in the soul.

1. There is the green blade trembling in the breeze, the type of spiritual life in the young disciple. There seems at first very little in the way of positive Christian life. It is but a green blade touched by the wandering breeze; it seems very little; but if God’s Spirit is in it, it will grow to greater things.

2. There is another stage, and it seems sometimes as if very little value could be attached to it except for what comes afterwards. Sometimes a man thinks he is losing ground, going back, when in point of fact God is training him for higher services and leading him to the heights of the Christian life. It is through the depths that we go to the heights.

3. There is another time yet. The time of the full ripe corn in the ear—the time which Bunyan sets before us in the picture of the land of Beulah, where the birds are for ever singing, the angels come and go, and you can see the city far away, its heights gleaming in the sunshine. There is a time when we think not so much of doctrines, though they have their importance, as we think of that which is behind the teaching—the living God; when we have not so much many motives as one motive—love to Christ; when we feel more and more that He has been with us leading and guiding us; when we come out of the struggle not merely talking of the trouble but of the mercy which has been shown to us while we passed through it; when some things have fallen off from us that we thought important for us, and we get more and more to the central verities of eternal truth; when Christ becomes to the trusting soul all in all!—John Brown, D.D.

Harvest lessons.—Our Lord was very fond of drawing His parallels and illustrations from the garden and the field. This will be found a great help to those whose occupations lead them to be much abroad, and to take notice of the various appearances of nature as she works out the processes of vegetation.

I. The harvest suggests grateful thoughts of the good providence of God.—

1. We almost see Him “opening His hand and filling all things living with plenteousness.” What a family has He to provide for! Not only mankind, but “all sheep and oxen,” etc. (Psa_8:7-8). “These wait all upon Him,” etc. (Psa_104:27). Nor wait in vain (Psa_145:15-16). Well, therefore, does the psalmist call upon “beasts and all cattle,” etc., to “praise the name of the Lord” (Psa_148:10; Psa_148:13).

2. But the lower animals have neither understanding to know God, nor yet voice to praise Him. Man has both. Man is placed in this magnificent world, to be the interpreter of the whole creation. He is the priest of the temple, to offer up spiritual sacrifices acceptable unto God.

3. Man is not only most capable of praising God, but he has also most cause to do so. Of all living things, he is maintained at the greatest cost.

II. The harvest reminds us of the faithfulness of God.—Once He brought a flood upon the earth; and for that year no sower went forth to sow, and no reaper put in his sickle. But after that He declared that it should never be so again (Gen_9:9-17).

2. Such is God’s promise; and those who have little respect for anything else He has said place entire reliance on this. They plough and they sow in perfect confidence that God will send heat and cold, sun and rain, everything that is necessary to produce a harvest.

3. Some years may be less favourable than others; some countries may be visited with a partial or even entire failure of the fruits of the earth; but the promise never fails. After a year of scarcity comes a year of extraordinary abundance, or the deficiency of one country is supplied by the excess of another.

4. There is only just enough uncertainty in these things to make serious people sensible of their absolute dependence upon Him who giveth all (Jer_5:24; Deu_11:17).

III. The harvest reminds us of the instability of man.—

1. “One generation passeth away,” etc. (Ecc_1:4). We know, indeed, that the earth itself has its appointed time, and that the end of one harvest will be, to be burned up by that fire which shall consume the earth and all that is therein (2Pe_3:10). Still, as compared with the rapid succession of its inhabitants, the earth may be said to “abide for ever,” yielding its fruit to the different generations of men, which quickly come and as quickly disappear. What a mortifying reflexion—that the very ground we tread on, even the dust we shake off our feet, is in this respect better than ourselves!

2. Harvests measure our lives. Thousands will not live to see another harvest; nay, thousands are going out of the world, at this very season, while the provision of another year is being gathered in. They sowed, and others are reaping; or they reaped, and others have entered into the fruits of their labours.

IV. The harvest makes us think about death.—

1. Death is the great reaper. When he “putteth in his sickle,” all heads bow down. His harvest is confined to no particular season. His are the only crops that never fail.

2. To the Christian death is no longer the “king of terrors.” He is cut down because he is ripe. He has passed through all the stages of spiritual growth and godliness—“first the blade,” etc. Then, when God judges that the fruit is perfectly formed in him—“the fruit of the Spirit, which is in all goodness, righteousness, and truth”—immediately He Himself “putteth in the sickle, because the harvest is come.”

3. When the corn is fit to cut, it is a pity to let it stand any longer; and when a soul is ripe, it is equally desirable that it should be “taken away from the evil to come,” and lodged in a place of safety beyond the changes and chances of this mortal life.

V. The harvest speaks to us of the resurrection and judgment.—

1. The resurrection parallel is developed by St. Paul in 1Co_15:35-49.

2. The judgment may be considered in two lights.

(1) It is God’s harvest (Mat_13:30; Rev_14:14-19).

(2) It is man’s harvest also (Gal_6:7; 2Co_5:10). This life is the seed-time of our whole existence. “The harvest is the end of the world”; and then shall every man “eat of the fruit of his way,” etc. (Pro_1:31). “He that soweth to his flesh,” etc. (Gal_6:8). Let the censorious and uncharitable hear this (Mat_7:2). Let the unmerciful and unrelenting hear this (Jas_2:13). Let the covetous hear this (Jas_5:2-3). Let the despisers of the gospel hear this (Pro_1:24-28). But as to those who are sowing, not to the flesh, but to the spirit, all that they have need of is that which every sower must possess—patience; that, “after they have done the will of God, they may receive the promises.”

OUTLINES AND COMMENTS ON THE VERSES

Mar_4:26-29. Rise and progress of religion in the heart.—

1. Religious impressions sometimes take their rise in the heart from small and apparently accidental circumstances. An observation casually made in conversation, the perusal of a book, one of those occurrences which we call accidents, or some serious misfortune, may be the means of either giving a man the first instruction in practical piety, or of causing him seriously to feel the importance of religion.

2. By whatever means the good seed is first sown in the heart, if it there meets with a congenial soil, a very short time will elapse before its existence and power begin to be perceived. As the tendency of natural vegetation is upwards, so the first aspirations of the regenerate soul are directed towards heaven. Its hopes and wishes rise gradually above the earth: under the fostering warmth of Divine grace holy dispositions spring and grow up in the man’s heart, he knoweth not how: his leaf withereth not: it is protected against the storms and blight which might infest it in its tender condition, so that the sun shall not burn it by day, neither the moon by night.

3. There remains one final labour of the husbandman before he can enjoy the full reward of all his anxieties and toils. “When the fruit is brought forth,” and fully ripened, the stem which unites it to the earth must be severed before it can be laid up in his barns. “Immediately,” therefore, “he putteth in the sickle, because the harvest is come.” Maturity in spiritual growth is not always measured by length of years. Whenever the truly religious man is cut off, apparently in the flower of his age, we must regard the event as one of the mysteries which we understand not, as a dispensation, afflicting indeed to those who are left to mourn his loss, but not so to him, to whom “to die is gain.” Conclusion:

1. This parable gives no excuse for slothfulness or negligence to the spiritual husbandman, but rather a season for constant exertion.

2. This parable instructs us all to be ready to receive religious instruction, as well as to impart it.—Prof. T. Chevallier.

The development of good and evil.—This parable is frequently explained of the silent and secret growth of grace in the individual character of God’s servants, and of the final storing up of the wheat of earth in the garner of heaven. But surely the parable embraces a far wider horizon of thought, and concerns the method of God’s procedure in the kingdom of Christ to the end of time—namely, the principle of allowing the full development of both evil and good until the hour strikes for judgment. In illustration of this our Lord sets forth the general laws of vegetable life on earth, which are analogous to the laws of spiritual development:

(1) the law of growth or full development from germs;

(2) the law of silent, gradual, unperceived increase; and

(3) the law of crisis or ripeness, followed by the sickle and the harvest, the cutting down, either for storage or burning. The practical use, then, of this parable is to meet men’s incredulity or doubt as to the reality of God’s government on earth; which may arise, and often does arise, in the minds of Christ’s followers from taking too short views, from looking at the world as already a finished thing, and therefore as an unintelligible chaos, a field where good and bad grow hopelessly together; to meet this incredulity and doubt by the assurance that the fixed method of the Divine government is not hasty and sudden harvesting and uprooting, but to allow all germs of both good and evil to develop and mature; and then, when the time of full ripeness arrives, to put in the sickle—to postpone the crisis till “iniquity is full,” and heroic righteousness in resistance is also at the full—and then to bring in sudden judgment and retribution.—E. White.

Lessons.—

1. Though the sower sleep after his labour, yet the process of germination goes on night and day.

2. Simple beginnings and practical results may be connected by mysterious processes: “he knoweth not how.” There is a point in Christian work where knowledge must yield to mystery.

3. As the work of the sower is assisted by natural processes (“the earth bringeth forth of itself,” etc.), so the seed of truth is aided by the natural conscience and aspiration which God has given to all men.

4. The mysteriousness of processes ought not to deter from reaping the harvest. The spiritual labourer may learn from the husbandman.—J. Parker, D.D.

The Word of life in the figure of a grain of wheat.—

1. Its internal energy of life.

2. Its growth according to laws.

3. Its gradualness.

4. Its progressive stages.

5. The certainty of its development.—J. P. Lange, D.D.

Divine surprises.—The little green growth, as it forces its way through the soil, is not prepared for the great surprises of its own development; it is not prepared for the beautiful verdure of the green field caused by its own shooting up, nor even then for a still further development; for now comes the ear with its promises of even farther development—with its promises of great usefulness, of some time furnishing food for the eater. And even then greater surprises are still in store; for the ear can scarcely guess—this little ear of wheat not yet developed, just heavy enough to bend the stem on which it is growing—it is scarcely prepared for the still further surprises of the full wheat, or corn, in the ear; and men and women, following this same thought, begin to realise that there is within them something of Divine, God-like possibility.—S. R. Fuller.

Growth.—If you, as an individual soul, are not bigger, fuller of Divine power and inspiration, than you were five or ten years ago, it is because this process of growth has been hindered or thwarted by your own rebellious interference—as if the farmer who has sown the seed should untimely scratch away the earth and hinder the germ’s expansion, or later on, heedless of law, should walk rough-shod over this early verdure and thwart its development.—Ibid.

Gradual progress towards perfection.—Like those wondrous insects of the branching coral, who, beneath the waters of the vast Southern Ocean, lay their slight foundation, ever adding a little, and still a little more, while, as years pass on, the work goes on increasing, till the little unperceived atom stands forth a fair island, bursting with tropical luxuriance of fruit and foliage—so should it be with us. The seed is sown within our hearts. The Heavenly Husbandman—the Builder also—is at work within. Leave Him who sowed to do His holy will. And it shall work mightily within you—moulding, leavening, forming, building, spreading, springing up and growing, as none “knoweth how,” till there loom forth within the chaos of the natural heart the glorious form and lineaments of “the Perfect Man, the measure of the stature of the fulness of Christ” Himself.—Dean Butler.

Mar_4:26. “The kingdom of God” is a phrase more easy to understand than to explain. It is God’s government over the world; the Church chosen out of the world; the authority exercised over each soul; the spiritual progress of the community, of the truth, of any special member. It is God’s dealings with men as seen from above. In it all outward things are included. But it is still an inward thing. Its hidden nature is illustrated here by comparisons taken from the growth of seeds. The grain is lost to our sight, and the growth is too gradual to be seen. But we need only fresh senses to which the earth shall be transparent, and the smallest increase visible, in order to see them. And so the effects of God’s Word and Providence are only invisible because of our infirmity. We know very little about the soil; one is good, another bad; one will grow such things, another such; and wise men know a little about its parts, and how they act. And just such a knowledge it is that we have of men. We distinguish them roughly, and know practically what to expect from them, and our philosophers have analysed characters and mental processes. It is upon such soil that the facts of the gospel are cast as seed out of which is to grow the plant of holiness. But God does not leave the soul alone. Just as Providence works in the natural soil, bringing it into a fit composition, providing vegetable and animal growths, and checking each when it has done its work, so that the soil when left alone grows more and more fertile, so is Providence working with the souls of men, and by the myriad accidents of life moulding and forming them. We cannot tell, when we speak, how our words may be taken. We cannot tell, from the way they are taken, what their ultimate effect may be. Now this may operate to discourage and chill. We all like to see how our work is getting on; we all strive to help on our own purposes. But this parable is meant to encourage us all. We must leave much to other powers, and cannot order all things as we would: other men will not obey us; we cannot make them listen; we cannot order our own circumstances or theirs; and yet they are ordered. We must leave them to Him that ordereth, i.e. God.—Bishop Steere.

Mar_4:28. Blade, ear, and full corn.—

1. “The blade” begins in a small shoot. That shoot is but the elongation or enlargement of the germ which is found at the rough end of a grain of wheat. This is elongated by the addition of fresh cells, which continues until the blade is fully formed. Now the idea of Jesus, sown in a suitable mind, develops in the same way by growing first into enlarged knowledge, idea after idea being added until a new form of thinking is unfolded. New ideas of God, of ourselves, of our fellowmen, arise. We think differently of life’s duties, experiences, and purposes.

2. “The ear” is the case in which the corn is formed; it is preparatory to the fruit, and determines it. The ear is thus the purposes of good in the will. The new thought and knowledge, under the warm love of the soul, begins to form purposes, to propose ends, which are but Christian thinking passing into Christian aims. At first these plans will give little promise of being realised; they will be rather suggestions of what might possibly be. But the sun of love in the soul shines upon them with glowing warmth, and the ear puts forth its modest blossom. That blossom is the joy that comes of such purposes; there is a pleasure in contemplating the possibility of bringing a practical result out of our new thoughts and plans. When the blossom, or joy, has fully developed, then is the time for the fruit to begin to form. The vital principle of good which is in the joy, as the pollen is in the blossom, finds its way into the will, and there it grows into action—the plans for mending our life and the world take practical shape—at first, however, only imperfectly.

3. “The full corn” is the reproduction of that which came to us as seed—that is, our lives yield a result which is the reproduction of the character of Jesus. This third stage is only partially reproduced in the best of men in this life; but it will be perfectly attained. There is no Christ-given thought which shall not also become Christ-like endeavour; and there is no Christ-like endeavour which shall fail to become an attained practical result.—R. Vaughan.

Encouragement for Christian workers.—

1. We should never be discouraged in Christian work, of whatever kind, by what seems a slow growth.

2. We should never be discouraged in our efforts for Christ’s kingdom by adverse circumstances; nor by any unexpected combination of them, and their prolonged operation.

3. Good influences are linked to good issues in this world, as the seed to its fruitage.

4. God is within and behind all forces that tend to enlarge and perfect His kingdom, as He is beneath the physical forces which bring harvest in its season, and set on the springing seed its coronal.

5. Finally, let us remember what the glory of the harvest shall be, when it is reached, in this developing kingdom of God; and in view of that let us constantly labour, with more than fidelity, with an eager enthusiasm that surpasses all obstacles, makes duty a privilege, and transmutes toil into joy.—R. S. Storrs, D.D.

Growth in the spiritual world, as in the natural, is spontaneous, in the sense that it is subject to definite laws of the spirit over which man’s will has small control. The fact is one to be recognised with humility and thankfulness. With humility, for it teaches dependence on God—a habit of mind which brings along with it prayerfulness, and which, as honouring to God, is more likely to ensure ultimate success than a self-reliant zeal. With thankfulness, for it relieves the heart of the too heavy burden of an undefined, unlimited responsibility, and makes it possible for the minister of the Word to do his work cheerfully, in the morning sowing the seed, in the evening withholding not his hand; then retiring to rest to enjoy the sound sleep of the labouring man, while the seed sown springs and grows apace, he knoweth not how. Growth in the spiritual world, as in the natural, is, further, a process, which demands time and gives ample occasion for the exercise of patience. Time must elapse even between the sowing and the brairding—a fact to be laid to heart by parents and teachers, lest they commit the folly of insisting on seeing the blade at once, to the probable spiritual hurt of the young intrusted to their care. Much longer time must elapse between the brairding and the ripening. That a speedy sanctification is impossible we do not affirm; but it is, we believe, so exceptional that it may be left altogether out of account in discussing the theory of Christian experience. Once more, growth in the spiritual world, as in the natural, is graduated; in that region as in this there is a blade, a green ear, and a ripe ear.—A. B. Bruce, D.D.

Order of growth.—Not only does the corn always go on growing, but it always observes the same order and succession in its growth—“first the blade, then the ear, after that the full corn in the ear.” This is an order which is never reversed or altered; it is always the full corn in the ear which is the last to shew itself. And so it is with the heart. First, it is always repentance and sorrow for sin; then, faith in Jesus Christ; then, without losing these, any more than the grain loses the protection of the blade and the ear, it goes on to holiness of life, and a sure hope in God’s promises; and last of all to love—love the ripened corn, the fulfilling of the ear.—H. Harris.

The beauty of early piety.—How refreshing to the eye is the garb of green with which the field is clothed, when the tender blade has first sprung up! But a short time back all lay in a state of ruggedness and an unseemly mass of clods. And not less grateful to the eye of those interested in the spiritual welfare of others are the first dawnings and buddings of faith and love in the Christian’s heart, when the “good seed” puts forth its first increase in those around us. How pleasing to witness the young and tender plant of righteousness putting forth the buds and leaves of Christian advancement! How pleasing to observe the gradual increase of piety, of Christian feeling, of prayer, of love, and of joy, bursting forth and ripening into full experience for the coming harvest.—J. L. F. Russell.

Mar_4:29. God’s sickle.—The physical world contains evidence of such periods of catastrophe and new creation. The ages of universal fire and molten elements were ended by the creation of life on the globe, at some time in the past eternity, as Prof. Bonney demonstrates in his Hulsean Lecture. And many times since, locally if not universally, there have been epochs of change, of “new heavens and new earth,” of new forms of life, vegetable and animal, of vast destruction and wholly new formation of land and sea, with their inhabitants. The history of the world of mankind during the historic period furnishes many examples of this law of the kingdom of God. When the harvest is come, He putteth in the sickle. The old world grew up from a single pair, and developed its good and evil. At length evil prevailed, “and the flood came and took them all away.” Again the world started with a single family, and again evil and apostasy prevailed. Then God added a fresh element to human history in the family of Abraham. When evil increased judgment descended on them, as also on Egypt, Assyria, Edom, Babylon, Tyre, Persia, Greece, Rome. Jerusalem itself was destroyed, and the Jews were scattered. The Jewish vintage of evil was ripe for the wine-press. The same law has ruled in the Gentile modern world. The bloody vintage came for the Roman Empire in the fifth century, for Eastern Christendom in the seventh, by the hand of the Mohammedans, and later by the Turkish Power. It came later on for European wickedness in the French Revolution. And it is coming again in the great battles and tribulations of the last days, when the clusters of the Vine of the Earth shall “be cast into the wine-press of the wrath and fury of Almighty God.” Right-doing and Wrong-doing are ripening on every side. Every nation on earth, every soul on earth, is ripening as wheat for the harvest in the garner of God, or as a cluster of the vine of the earth for the wine-press of His wrath. This “sharp sickle” hovers in the sky suspended by an Almighty Hand. But it is there, and it is visible to the spiritual eye; often it takes a lifetime to demonstrate fully the real characters of men. The evolution requires space for development in relation to individual character. St. Paul sums up all these facts in 1Ti_5:24-25.—E. White.

ILLUSTRATIONS TO CHAPTER 4

Mar_4:26-27. Fruit in after-days.—An old man was once at work in the field, his mind occupied only with things of this world. Suddenly his thoughts wandered back to his early days, and he remembered how on one occasion the minister, before pronouncing the parting blessing, had paused, and reminded the ungodly that upon them no blessing would rest, but the wrath of God instead. The remembrance of that solemn warning—uttered seventy years before—filled the old man’s heart with terror, and led him to seek the Lord with all his heart. Thus the words disregarded at fifteen saved at eighty-five, long after the speaker had passed away from the ministry of earth.

Christian growth imperceptible.—It is the work of a long life to become a Christian. Many, oh! many a time are we tempted to say, “I make no progress at all. ’Tis only failure after failure; nothing grows.” Now look at the sea when the flood is coming in. Go and stand by the sea-beach, and you will think that the ceaseless flux and reflux is but retrogression equal to the advance. But look again in an hour’s time, and the whole ocean has advanced. Every advance has been beyond the last, and every retrograde movement has been an imperceptible trifle less than the last. This is progress, to be estimated at the end of hours, not minutes. And this is Christian progress. Many a fluctuation, many a backward motion, with a rush at times so vehement that all seems lost. But if the eternal work be real, every failure has been a real gain, and the next does not carry us so far back as we were before. Every advance is a real gain, and part of it is never lost. Both when we advance and when we fail, we gain. We are nearer to God than we were.

Mar_4:28. Slumbering seeds.—A gentleman tore down an outbuilding that had stood for many years in his yard. He smoothed over the ground, and left it. The warm spring rains fell upon it, and the sunshine flooded it; and soon there sprang up multitudes of little flowers, unlike any growing in the neighbourhood. Where the building had stood was once a garden, and the seeds had lain in the soil without moisture, light, or warmth all the years. So soon as the sunshine and the rain touched them, they sprang up into life and beauty. So ofttimes the seeds of truth lie long in a human heart, growing not, because the light and warmth of the Holy Spirit are shut away from them by sin and unbelief; but after long years the heart is opened in some way to the heavenly influences, and the seeds, living still, shoot up into beauty. The instructions of a pious mother may lie in a heart, fruitless, from childhood to old age, and yet at last be the means of saving the soul.

The law of gradual advance.—No nation comes to eminence in character, and to a corresponding supremacy in position, with out many and painful preparatory processes. There is “first the blade, then the ear; after that, the full corn in the ear.” First, naturally, come the means of subsistence; then, conveniences; then, elegancies; and only after long and still-advancing struggle the great achievement of a perfected civilisation. The cavern, or the cabin; then, the house; then, the village; and afterward the city, with palaces and piers, and consecrating temples. The spoken word, and the spontaneous song; then, literature in its permanence; and not till long afterward that literature in its various and copious departments, of eloquence, science, philosophy, poetry, and the history which includes and perpetuates all these. First, industry; then, art. First, hollow logs, and timorous barks; and afterward great ships, that spread their wings on every wind, or made the seas to pause and throb as the pulsating energy thunders above them. First, a tribe; and then—when years and generations have passed, when soldiers have fought, and statesmen have planned, when religions have diffused their spirit through society, and reciprocating industries have knit together, when homes have been established, and families have been organised, and parents have transmitted their qualities to their children—then a great, enlightened, and peaceful commonwealth, rich in all manhood, replete with resources, and inwardly compacted in vital union: this is the method of all civilisation; this is the history of nations.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

THE PROGRESSIVE GRACE IN THE HEART

Mar 4:26-34. “And He said, Thus is the kingdom of God as if a man may cast seed upon the ground, and he may sleep, and it springs up, night and day, and the seed germinates and grows, while he did not know it. For the earth spontaneously brings forth fruit, first the blade, then the ear, and then the full corn in the ear, and when the fruit may develop, immediately he sendeth forth his sickle, because the harvest is at hand.” While the Divine economy, like the vegetable world, beginning with germination, grows on to maturity, yet, as we here see, periods and epochs are recognizable in the progressive development. The appearance of the blade marks germination

— i.e., regeneration; the formation of the wheat-head, sanctification, which is the fruit, as above revealed; finally, the full corn in the ear — i.e., the ripening of the wheat-heads — symbolizes glorification, the consummating work of the Holy Ghost, preparatory for the heavenly harvest, when the saints are gathered into the glorified presence of God.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

CHAPTER 4:26-29 (Mar_4:26-29)

THE SEED GROWING SECRETLY

"And He said, So is the kingdom of God, as if a man should cast seed upon the earth; and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. The earth beareth fruit of herself; first the blade, then the ear, then the full corn in the ear. But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come." Mar_4:26-29 (R.V.)

ST. Mark alone records this parable of a sower who sleeps by night, and rises for other business by day, and knows not how the seed springs up. That is not the sower's concern: all that remains for him is to put forth the sickle when the harvest is come.

It is a startling parable for us who believe in the fostering care of the Divine Spirit. And the paradox is forced on our attention by the words "the earth beareth fruit of herself," contrasting strangely as it does with such other assertions, as that the branch cannot bear fruit of itself, that without Christ we can do nothing, and that when we live it is not we but Christ who liveth in us.

It will often help us to understand a paradox if we can discover another like it. And exactly such an one as this will be found in the record of creation. God rested on the seventh day from all His work, yet we know that His providence never slumbers, that by Him all things consist, and that Jesus defended His own work of healing on a Sabbath day by urging that the Sabbath of God was occupied in gracious provision for His world. "My Father worketh hitherto, and I work." Thus the rest of God from creative work says nothing about His energies in that other field of providential care. Exactly so Jesus here treats only of what may be called the creative spiritual work, the deposit of the seed of life. And the essence of this remarkable parable is the assertion that we are to expect an orderly, quiet and gradual development from this principle of life, not a series of communications from without, of additional revelations, of semi-miraculous interferences. The life of grace is a natural process in the supernatural sphere. In one sense it is all of God, who maketh His sun to rise, and sendeth rain, without which the earth could bear no fruit of herself. In another sense we must work out our own salvation all the more earnestly because it is God that worketh in us.

Now this parable, thus explained, has been proved true in the wonderful history of the Church. She has grown, not only in extent but by development, as marvelously as a corn of wheat which is now a waving wheat-stem with its ripening ear. When Cardinal Newman urged that an ancient Christian, returning to earth, would recognize the services and the Church of Rome, and would fail to recognize ours, he was probably mistaken. To go no farther, there is no Church on earth so unlike the Churches of the New Testament as that which offers praise to God in a strange tongue. St. Paul apprehended that a stranger in such an assembly would reckon the worshippers mad. But in any case the argument forgets that the whole kingdom of God is to resemble seed, not in a drawer, but in the earth, and advancing towards the harvest. It must "die" to much if it will bring forth fruit. It must acquire strange bulk, strange forms strange organisms. It must become, to those who only knew it as it was, quite as unrecognizable as our Churches are said to be. And yet the changes must be those of logical growth, not of corruption. And this parable tells us they must be accomplished without any special interference such as marked the sowing time. Well then, the parable is a prophecy. Movement after movement has modified the life of the Church. Even its structure is not all it was. But these changes have every one been wrought by human agency, they have come from within it, like the force which pushes the germ out of the soil, and expands the bud into the full corn in the ear. There has been no grafting knife to insert a new principle of richer life; the gospel and the sacraments of our Lord have contained in them the promise and potency of all that was yet to be unfolded, all the gracefulness and all the fruit. And these words, "the earth beareth fruit of herself, first the blade, then the ear, then the full corn in the ear," each so different, and yet so dependent on what preceded, teach us two great ecclesiastical lessons. They condemn the violent and revolutionary changes, which would not develop old germs but tear them open or perhaps pull them up. Much may be distasteful to the spirit of sordid utilitarianism; a mere husk, which nevertheless within it shelters precious grain, otherwise sure to perish. If thus we learn to respect the old, still more do we learn that what is new has also its all-important part to play. The blade and the ear in turn are innovations. We must not condemn those new forms of Christian activity, Christian association, and Christian councils, which new times evoke, until we have considered well whether they are truly expansions, in the light and heat of our century, of the sacred life-germ of the ancient love.

And what lessons has this parable for the individual? Surely that of active present faith, not waiting for future gifts of light or feeling, but confident that the seed already sown, the seed of the word, has power to develop into the rich fruit of Christian character. In this respect the parable supplements the first one. From that we learned that if the soil were not in fault, if the heart were honest and good, the seed would fructify. From this we learn that these conditions suffice for a perfect harvest. The incessant, all-important help of God, we have seen, is not denied; it is taken for granted, as the atmospheric and magnetic influences upon the grain. So should we reverentially and thankfully rely upon the aid of God, and then, instead of waiting for strange visitations and special stirrings of grace, account that we already possess enough to make us responsible for the harvest of the soul. Multitudes of souls, whose true calling is, in obedient trust, to arise and walk, are at this moment lying impotent beside some pool which they expect an angel to stir, and into which they fain would then be put by some one, they know not whom -- multitudes of expectant, inert, inactive souls, who know not that the text they have most need to ponder is this: "the earth beareth fruit of itself." For want of this they are actually, day by day, receiving the grace of God in vain.

We learn also to be content with gradual progress. St. John did not blame the children and young men to whom he wrote, because they were not mature in wisdom and experience. St. Paul exhorts us to grow up in all things into Him which is the Head, even Christ. They do not ask for more than steady growth; and their Master, as He distrusted the fleeting joy of hearers whose hearts were shallow, now explicitly bids us not to be content with any first attainment, not to count all done if we are converted, but to develop first the blade, then the ear, and lastly the full corn in the ear.

Does it seem a tedious weary sentence? Are we discontent for want of conscious interferences of heaven? Do we complain that, to human consciousness, the great Sower sleeps and rises up and leaves the grain to fare He knows not how? It is only for a little while. When the fruit is ripe, He will Himself gather it into His eternal garner.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

4:26-34 Mark now gives additional seed parables (cp. 4:3-20). Their common theme is the secret of the Kingdom of God (4:11). The parables of the seed growing secretly (4:26-29) and of the mustard seed (4:30-32) describe different stages of the seed-growth process. The Kingdom of God is hidden (4:21), but growth is certain (4:26-29) and the result will be glorious (4:32).

4:26-29 This parable focuses on the seed and its inevitable growth. • Just as the earth produces the crops on its own, the consummation of God’s Kingdom does not depend on human action. • The leaf blade, the heads of wheat, and the ripened grain describe normal stages in a seed’s growth.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 4:26. Ἄνθρωπος, a man) With this man God and Christ are compared, with a view to describe the several ages and grades [stages of progress] of the whole Christian Church; comp. Mar 4:29.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_4:26-29. Jesus now continues, as is proved by Mar_4:33 f. (in opposition to Baur, Markusevang. p. 28), His parabolic discourses to the people; hence ἔλεγεν is here used without αὐτοῖς (Mar_4:21; Mar_4:24), and Mar_4:10-25 are to be regarded as an inserted episode (in opposition to de Wette, Einl. § 94b, who holds ὅτε δὲ ἐγένετο καταμόνας as absurd).

Mark alone has the following parable, but in a form so thoughtful and so characteristically different from Mat_13:24 f., that it is without sufficient ground regarded (by Ewald, Hilgenfeld, Köstlin) as founded on, or remodelled[85] from, Matt. l.c., and therefore as not originally belonging to this place,a view with which Weiss agrees, but traces the parable of Mark to the primitive form in the collection of Logia, and holds the enemy that sowed the tares, Matthew 13, to have been brought into it by the first evangelist; while Strauss (in Hilgenfelds Zeitschr. 1863, p. 209) has recourse to the neutral character of Mark, in accordance with which he is held to have removed the ἐχθρὸς ἄνθρωπος (by which Paul is meant!). See, on the other hand, Klöpper in the Jahrb. f. D. Theol. 1864, p. 141 ff., who, with Weizsäcker, discovers the point aimed at in the parable to be that of antagonism to the vehement expectations of a speedy commencement of the kingdom,which, however, must have been directly indicated, and is not even implied in Matthew 13 (see Mar_4:37 ff.). Without foundation, Weizsäcker (p. 118) finds in the parable a proof that our Gospel of Mark was not written till after the destruction of Jerusalem, when the delaying of the Parousia had become evident. Here the establishment of the kingdom is not at all depicted under the specific form of the Parousia, and there is nothing said of a delaying of it.

ἡ βασιλεία τ. Θεοῦ] The Messianic kingdom, conceived of as preparing for its proximate appearance, and then (Mar_4:29) appearing at its time.

τὸν σπόρον] the seed concerned.

Observe the aorist βάλῃ, and then the presents which follow: has cast, and then sleeps and arises, etc.

νύκτα κ. ἡμέραν] With another form of conception the genitives might also be used here. See on the distinction, Kühner, II. p. 219. The prefixing of ΝΎΚΤΑ is here occasioned by the order of ΚΑΘΕΎΔῌ ΚΑῚ ἘΓΕΊΡ. See, further, on Luk_2:37. Erasmus erroneously refers ἘΓΕΊΡ. to the seed, which is only introduced as subject with βλαστ.

μηκύνηται] is extended, in so far, namely, as the shoot of the seed comes forth and mounts upwards (increscat, Vulgate). Comp. LXX. Isa_44:14. In the shoot the seed extends itself.

ὡς οὐκ οἶδεν αὐτός] in a way unknown to himself (the sower); he himself knows not how it comes about. See the sequel.

αὐτομάτη] of itself, without mans assistance.[86] Comp. Hesiod, ἜΡΓ. 118; Herod ii. 94, viii. 138; and Wetstein in loc.

εἶτα πλήρης σῖτος ἐν τ. στ.] the nominative (see the critical remarks) with startling vividness brings before us the result as standing by itself: then full (developed to full size) grain in the ear! See on this nominative standing forth in rhetorical relief from the current construction, Bernhardy, p. 68 f.

Mar_4:29. παραδῷ] is usually explained intransitively, in the sense: shall have delivered itself over, namely, by its ripeness to the harvesting. Many transitive verbs are confessedly thus used in an intransitive signification, in which case, however, it is inappropriate to supply ἑαυτόν (Kühner, II. p. 9 f.). So, in particular, compounds of ΔΙΔΌΝΑΙ (see Viger., ed. Herm. p. 132; Valckenaer, Diatr. p. 233; Jacobs, ad Philostr. p. 363; Krüger, § 52. 2. 9); and see in general, Bernhardy, p. 339 f.; Winer, p. 225 [E. T. 315]. But of this use of παραδιδόναι there is found no quite certain instance[87] (not even in 1Pe_2:23, see Huther); moreover, the expression itself, the fruit has offered itself, would be foreign to the simplicity of the style, and has a modern sound. Hence (comp. Kaeuffer, de ζωῆς αἰων. not. p. 49) παραδιδ. is rather to be explained as to allow, in accordance with well-known usage (Herod v. 67, vii. 18; Xen. Anab. vi. 6. 34; Polyb. iii. 12. 4): but when the fruit shall have allowed, i.e. when it is sufficiently ripe. Quite similar is the expression: τῆς ὥρας παραδιδούσης, Polyb. xxii. 24. 9 : when the season permitted. Bleek assents to this view.

ἀποστέλλει τὸ δρέπανον] Comp. Joel 4:13; Rev_14:15.

The teaching of the parable is: Just as a man, after performing the sowing, leaves the germination and growth, etc., without further intervention, to the earths own power, but at the time of ripening reaps the harvest, so the Messiah leaves the ethical results and the new developments of life, which His word is fitted to produce in the minds of men, to the moral self-activity of the human heart, through which these results are worked out in accordance with their destination (to δικαιοσύνηthis is the parabolic reference of the πλήρης σῖτος), but will, when the time for the establishment of His kingdom comes, cause the δικαίους to be gathered into it (by the angels, Mat_24:31; these are the reapers, Mat_13:39). The self-activity on which stress is here laid does not exclude the operations of divine grace, but the aim of the parable is just to render prominent the former, not the latter. It is the one of the two factors, and its separate treatment, keeping out of view for the present the other, leaves the latter unaffected. Comp. Mar_4:24. Bengel aptly observes on αὐτομάτη, Mar_4:28 : non excluditur agricultura et coelestis pluvia solesque. Moreover, Jesus must still for the present leave the mode of bringing about the δικαιοσύνη (by means of His ἱλαστήριον and faith thereon) to the later development of His doctrine. But the letting the matter take its course and folding the hands (Strauss) are directly excluded by αὐτομάτη, although the parable is opposed also to the conception of a so-called plan of Jesus.[88]

[85] A tame weakening, in the opinion of Hilgenfeld, comp. Strauss; of a secondary nature, in that of Weizsäcker.

[86] Hence there is no inconsistency with ver. 27 (Weiss). The germinative power of the seed is conditioned by the immanent power of the earth, which acts upon it.

[87] In Jos_11:19 the reading varies much and is doubtful; in Plat. Phaedr. p. 250 E, παραδούς is not necessarily reflexive.

[88] Comp. Schleiermacher, L. J. p. 348 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 4:26-29 . Parable of the Blade, the Ear, and the Full Corn . Peculiar to Mark and beyond doubt a genuine utterance of Jesus, the doctrine taught being over the head of the reporter and the Apostolic Church generally.

Mar 4:26 . καὶ ἔλεγεν , and He said, to whom? The disciples in private, or the crowd from the boat? The absence of αὐτοῖς after ἔλεγεν ( cf. Mar 4:21 ; Mar 4:24 ) is not conclusive against the former, as Weiss and Meyer think. On the latter view Mar 4:21-25 are a parenthesis. In any case this new parable refers to the disciples as representing the fertile soil, and is a pendant to the parable of the Sower, teaching that even in the case of the fourth type of hearers the production of fruit is a gradual process demanding time. Put negatively it amounts to saying that Christ’s ministry has as yet produced no fruit properly speaking at all, but only in some cases met with a soil that gives promise of fruit (the disciples). The parable reveals at once the discrimination and the patience of Jesus. He knew the difference between the blade that would wither and that which would issue in ripe grain, and He did not expect this result in any case per saltum . A parable teaching this lesson was very seasonable after that of the Sower.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The Lord soweth and reapeth after a manner unknown to men.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 26. So is the kingdom of God] This parable is mentioned only by Mark, a proof that Mark did not abridge Matthew. Whitby supposes it to refer to the good ground spoken of before, and paraphrases is thus: - "What I have said of the seed sown upon good ground, may be illustrated by this parable. The doctrine of the kingdom, received in a good and honest heart, is like seed sown by a man in his ground, properly prepared to receive it; for when he hath sown it, he sleeps and wakes day after day, and, looking on it, he sees it spring and grow up through the virtue of the earth in which it is sown, though he knows not how it doth so; and when he finds it ripe, he reaps it, and so receives the benefit of the sown seed. So is it here: the seed sown in the good and honest heart brings forth fruit with patience; and this fruit daily increaseth, though we know not how the Word and Spirit work that increase; and then Christ the husbandman, at the time of the harvest, gathers in this good seed into the kingdom of heaven." I see no necessity of inquiring how Christ may be said to sleep and rise night and day; Christ being like to this husbandman only in sowing and reaping the seed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(26) As if a man should cast seed into the ground.—What follows has the special interest of being the only parable peculiar to St. Mark, one therefore which had escaped the manifest eagerness of St. Matthew and St. Luke to gather up all that they could find of this form of our Lord’s teaching. It runs to some extent parallel with the parable of the Sower, as though it had been given as another and easier lesson in the art of understanding parables; and if we assume a connection between St. Mark and St. Peter, it may be regarded as having in this way made a special impression on the mind of the Apostle. Like many other parables, it finds an interpretation in the analogous phenomena of the growth of the Kingdom (1) in the world at large, (2) in the heart of each individual. Speaking roughly, the Sower is, as before, either the Son of Man or the preacher of His word, and the ground falls under one or other of the heads just defined in the previous parable, with, perhaps, a special reference to the good ground.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26–29. The Seed growing secretly

26. as if a man should cast seed into the ground] This is the only parable which is peculiar to St Mark, and seems to take the place of “the Leaven” recorded by St Matthew (Mat_13:33).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

It is like a grain of mustard seed,.... That is, the kingdom of God spoken of in the preceding verse, is like unto a grain of mustard seed; by which is meant, either the Gospel, or the Gospel church state, or the grace of God in the hearts of his people, and it may include them all: the Gospel is so called, because it treats of the two latter; but more especially, because it brings life and immortality to light, or points to the kingdom of heaven, directs the way unto it, and shows what qualifies persons for it, and gives them a claim unto it: and the Gospel church state may be so called, because here Christ dwells, and rules as king; the members of it are his subjects, and the ordinances of it are his laws, to which they are obedient: and the grace of God in the hearts of his people may be so called, because it is a governing principle in them; it reigns through righteousness unto eternal life, and by it Christ reigns in and over them: now the kingdom of God in each of these senses, may be compared to a grain of mustard seed, for the smallness of it, as follows;

which when it is sown in the earth, is less than all the seeds that be in the earth. The Gospel was first preached by very few persons, and these of no figure and account, especially at their first setting out. John the Baptist came preaching the kingdom of God, clothed with a garment of camel's hair, and with a leathern girdle about his loins; our Lord himself made no pompous appearance, there was no form nor comeliness in him; he was a man of sorrows, and acquainted with griefs, and of a mean descent and occupation; his disciples were fishermen, and illiterate persons; those to whom it was preached, and by whom it was received at first were but few, and these were the poor and the unlearned, and publicans and sinners. The Gospel church state at first, consisted of very few persons, of Christ and his twelve apostles; and at his death, the number of the disciples at Jerusalem, men and women, were but an hundred and twenty; the several Gospel churches formed in the Gentile world, rose from small beginnings; from the conversion of a very few persons, and these the filth of the world, and the offscouring of all things. The grace of God in the hearts of his people at first, is very little; it can scarcely be discerned by themselves, and is ready to be despised by others; their light and knowledge, their faith and experience being so exceeding small.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26 And he said, So is the kingdom of God, as if a man should cast seed into the ground;

Ver. 26. So is the kingdom of God] God sows and reaps in the Church, though none observes it, and hath his fruit in due season.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

So is the kingdom of God - The gospel, or religion in the soul, may be compared to this. See the notes at Mat 3:2. This parable is recorded only by Mark.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

So it is with him who announces the gospel of the kingdom of God, as with the sower. For whether he sleep or rise, the see will grow up while he knoweth not; and the well prepared soil will, by the blessing of God, be productive: so the word of God she abroad in the heart of man, will increase and fructify independently of all the preacher’s solicitude, till he who has received it, being arrived at the measure of the age and fulness of Christ, shall be withdrawn by God from this world, and be called to himself. (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Our evangelist alone taketh notice of this parable, nor hath it any particular explication annexed. If we expound it with relation to what went before, the scope of it seemeth to be, to let us know that God will have an account of men for their hearing of his word, and therefore men had need to take heed what they hear, as Mark saith, and how they hear, as Luke phrases it: thus Mar 4:29 expounds the former, with the help of our Saviour’s exposition of the parable of the tares, on which he had told us, Mat 13:39, The harvest is the end of the world; and the reapers are the angels. There is another notion of God’s harvest, Mat 9:37; Joh 4:35, where God’s harvest signifies a people inclined and prepared to hear and to receive the gospel. But withal this parable of our Saviour’s may be of further use to us.

So is the kingdom of God, &c.; that is, Such is the providential dispensation of God, in gathering his church by the ministry of the word, as men’s casting of seed into the ground: when the husbandman hath cast his seed into the ground, he is no more solicitous about it, nor doth he expect to discern the motion of it; but having done what is his part, he sleepeth, and riseth again, leaving the issue to God’s providence.

The earth bringeth forth fruit of herself, yet not without the influence of heaven, both in the shining of the sun and the falling of the dew and of the rain; neither doth its fruit appear presently in its full ripeness and perfection, but gradually is made perfect; first there appears the blade, the herb, then the ear, then the grain, which by degrees groweth to its full magnitude, and then hardeneth, and then the husbandman putteth in his sickle: so the ministers of the gospel ought faithfully to do their parts in sowing the seed of the gospel, then not to be too solicitous, but to leave the issue unto God. Where the seed falls upon good ground, the word will not be unfruitful: the minister of the gospel doth not presently discern the fruit of his labour, he at first, it may be, seeth nothing of it, but is ready to cry out, I have laboured in vain; but though the seed lie under the clods, and seems choked with the corruption of man’s heart, yet if the soul be one to whom it is given to know the mysteries of the kingdom of God, it shall spring out, the word will be found not to be lost; but first will spring the blade, then will appear the ear: the fruit of the word preached appears by degrees, sometimes at first only by creating good inclinations in the soul, and desires to learn the way of the Lord more perfectly, then in acts further tending to perfection, at last in confirmed habits of grace. It is not thus with all, in some the word brings forth nothing but the blade, a little outward profession, which dwindles away and dies; in some the profession holds longer, but they never come to confirmed habits of virtue and holiness. But there will come a harvest, when God will come with his sickle to reap the fruit of his seed sown; therefore men had need take heed what and how they hear. This I take to be the sense of this parable.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

26-29. Mark here gives a beautiful simile of our Lord, which is furnished by no other evangelist. It compares the growth of the word in the heart to the growth of the seed to full maturity and fruit.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 26-28. This parable is recorded by St. Mark alone. It differs greatly from the parable of the sower, although both of them are founded upon the imagery of the seed cast into the ground. In both cases the seed represents the doctrine of the gospel; the field represents the hearers; the harvest the end of the world, or perhaps the death of each individual hearer. So is the kingdom of God, in its progress from its establishment to its completion. The sower casts seed upon the earth, not without careful preparation of the soil, but without further sowing. And then he pursues his ordinary business. He sleeps by night; he rises by day; he has leisure for other employment; his work as a sower is finished. Meanwhile the seed germinates and grows by its own hidden virtues, assisted by the earth, the sun, and the air, the sower knowing nothing of the mysterious process. First comes the blade, then the ear, then the full corn in the ear. Such is the preaching of the gospel. Here, therefore, the sower represents human responsibility in the work. The vitality of the seed is independent of his labour. The earth develops the plant from the seed by those natural but mysterious processes through which the Creator is ever working. So in spiritual things, the sower commences the work, and the grace of God perfects it in the heart which receives these influences. The earth beareth fruit of herself. In like manner, by degrees, the faith of Christ increases through the preaching of the gospel; and the Church grows and expands. And what is true of the Church collectively is true also of each individual member of the Church. For the heart of each faithful Christian produces first the blade, when it conceives good desires and begins to put them into action; then the ear, when it brings them to good effect; and lastly the full corn in the ear, when it brings them to their full maturity and perfection. Hence our Lord in this parable intimates that they who labour for the conversion of souls ought, with much patience, to wait for the fruit of "their labour, as the husbandman waits with much patience for the precious fruits of the earth.

Vers. 26-29. Spiritual growth.

There are common truths and a common interpretation underlying this and several other parables. In all this group the seed is the Word of God, the soil is the heart of man, the life is the spiritual history and development, the fruit is Christian character, and the harvest is eternal result and retribution. But the peculiar lesson of this parable is the nature of spiritual growth. It this case it is presumed that the seed is sown in good soil.

I IT IS HIDDEN, AND CANNOT BE TRACED AND WATCHED. Until it is deposited in the ground, seed may be beheld and examined by the eye. But then it is covered up and concealed, and germinates and begins to grow beneath the surface. In like manner you may see the truth as written, you may hear it as spoken; but when once it gets into the heart, germinates, and goes to its work, the preacher and teacher fail to follow it, and altogether lose sight of it. In the silent soul the Divine seed works in secret, lives, strives, moves, grows. Probably those reared in Christian homes cannot recollect when the truth, quickened by the Spirit, first began to live in them. Certainly you can only very dimly follow the process of growth in others. Years pass; the youth grows into the man, goes about daily duty, takes nightly rest, and all the while the hidden seed is living and developing slowly or swiftly, but unperceived even by those who planted it. How little, in some instances, preachers and teachers and parents can follow the Word, as it does its work within the hearts of those for whom they care! Yet "the kingdom of God comes without observation." Convictions of their own spiritual nature and immortal destiny, of the character and government of God, of the love and reign of Christ, are all forming within, becoming part of the spiritual being. And the vital growth, though unperceived, is giving signs of its reality.

II IT IS MYSTERIOUS AND NOT TO BE UNDERSTOOD. The husbandman, the gardener, "knoweth not how." Even the scientific observer cannot explain the mystery of life and growth. There is no caprice; all is reason and law, yet the process baffles our understanding. So in the working of God"s kingdom within, there is much that is mysterious. How can Divine truth, naturally so unpalatable, gain a hold upon the heart? How can it overmaster other principles so that it shall flourish as they fade? And, looking to the external, how can we account for it, that the kingdom of God, so unworldly, can advance to universal victory? The power of life must be that of the holy Spirit, acting like the sunlight and the genial warmth, the frequent showers and the morning dew. It is the Lord"s doing, invisible, incomprehensible, admirable, adorable, Divine!

III IT IS ACCORDING TO ITS OWN LAWS, NOT OURS. In dealing with vegetation, there is much which we can do if we work with nature. We can till the soil, expose the seed to moisture and warmth, protect it from unfavourable conditions. But we cannot work against laws of nature; we cannot make pebbles grow, acorns produce elm trees, or barley yield a crop of wheat; we cannot grow the produce of the tropics at the poles. Providence has imposed laws upon nature, and with regard to life some things are possible, and others impossible. So spiritual life follows laws which we cannot change, and much of our interference has no influence or but little. The seed grows "of itself," i.e. as God appoints for it. The truth of God is not trammelled by our notions or fancies; the Spirit of God is not hampered by our rules. Men prove their own pettiness when they attempt to prescribe how the Divine seed shall grow. The Giver of the seed and Lord of the harvest does his work in his own way and time. He carries on a heavenly process in the conscience and the heart, in the bosom of human society. Vain is our fancy that we can rule the life. "Paul plants, Apollos waters, and God gives the increase.

IV THE PROCESS IS USUALLY GRADUAL AND PROGRESSIVE. There is a regular law of development, "first the blade," etc. We never get the fruit first, the blade last. Everything in its season. So in the spiritual kingdom of God. In the child or the young convert, we look first for signs of life the blade which proves that the seed has germinated. By Christian nurture, scriptural instruction, and Divine discipline, gradual and sure progress is made. The promise is partly realized when the ear is formed; it is the time of vigor and manifest growth. Then with the long and profitable years comes the full corn the ripeness of Christian knowledge, experience, and service. A few favorable years bring the seedling to the sapling, and the sapling to the stalwart tree; a few months cover the broad brown tilth with the golden shocks. So in the Church of Christ we see the gradual unfolding of character, the gentle ripening of experience, one stage of growth left behind in making way for that which succeeds.

V THE HARVEST IS THE END AND THE RECOMPENSE OF ALL. If the growth is unobtrusive, the harvest is conspicuous. The secret working has prepared for the open result. Life ends in fruit. It is so in the spiritual field. When there is ripeness, then the time has come for the sickle to be put in. The harvest is gathered, and the garner of God is filled with golden grain. Fruit is yielded upon earth; and the richest crop is reaped hereafter.

APPLICATION.

1. The Christian sower and labourer may learn to think humbly of himself, highly of his work.

2. There is encouragement for the "babes in Christ;" their stage of experience is the necessary preparation for the more complete fulfillment of the high purposes of God.

3. The glory must be given to God when life is vigorous and when fruit is ripe.

Vers. 26-29. The seed cast upon the earth; or, the self-development of truth in the heart of man.

I THERE IS A PRE-ESTABLISHED HARMONY BETWEEN THE TRUTH AND HUMAN NATURE. The seed left in the soil germinates because of the mutual adaptation; so the Word of God.

II THE WORD OF THE KINGDOM HAS AN INNATE POWER OF DEVELOPMENT. Under the appointed conditions it is bound to grow.

III GOD DOES NOT INTERFERE WITH IT OR REMOVE IT UNTIL IT HAS PRODUCED ITS FRUIT.

1. It is left to the law of gradualness. First "the blade," etc.

2. It is taken account of and judged in its final r esult. M.

Vers. 26-29. Man used and then dispensed with.

I WHAT GOD DOES BY AND THROUGH HIS SERVANTS. The mere sowing of the seed.

1. Receiving the seed for one"s self.

2. Imparting it vitally to other minds.

II WHAT GOD DOES WITHOUT HIS SERVANTS. The pre-existence and independent growth of the seed a great mystery. Its hidden processes provocative of spiritual discipline to the sower. In God"s hand and the womb of time (Psalm 65). Committing it thereto, and leaving it there, a proof and exercise of faith.

III RESULTANT RESPONSIBILITIES.

1. The harvest a living growth, not a dead, mechanical effect; manifold in its producing, modifying, and enriching causes, one in result.

2. Judgment on sower and sown alike. It is in the final product that the evidence as to faithfulness, obedience, and diligence is found. M.

Vers. 26-29. The progress of Divine life in the soul.

Mark alone records this parable. It occupies the position of the parable of the tares in Matthew 13, following "the sower," preceding "the mustard seed," but is not to be identified with it. It teaches us that Divine life, like ordinary seed, requires time for its development, that its growth is unnoticed and but little dependent upon human interference, and that it will have a glorious consummation.

I THE GROWTH OF THE DIVINE LIFE.

1. It is secret (Ver. 27). Man "knoweth not how" the seed springs. Our "natural laws" are little more than generalizations of observed facts, and afford no adequate explanation of the nature of life and growth. While we are busy or are resting the seed is quietly growing up under the care of God. We know but little more of the Divine life, even in ourselves. We know that we have it and that it produces certain effects, but of its essential nature our keenest analysis discovers but little. Still less do we know of the Divine life in others; and, as Christian teachers or parents, we must neither intrude upon it, as a child will do on growing seed, nor be over-anxious about it, as a foolish husbandman may be. With faith in God, leave it prayerfully to him, and "in due season we shall reap, if we faint not.

2. It is independent (Ver. 28). The meaning of the phrase, "The earth bringeth forth fruit of herself," is this, that she has powers of developing life which exclude our agency, though they include God"s agency. After sowing his seed, man may sleep or rise, leaving it to natural influences. We are not taught to be idle, but are reminded that we can do but little after sowing. In religious work we must never try to force growth by unnatural methods. First religious feelings are too sacred and delicate to be treated as they sometimes are. Intrusive and over-anxious teachers may sometimes do harm, not least in the confessional. The principle applies to our own life also. A morbid brooding over our own spiritual condition, a petty and constant measurement of our own feelings, is injurious. "He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap.

II THE MANIFESTATION OF THE DIVINE LIFE. True seed, under favorable conditions, cannot keep hidden beneath the soil. It must grow, and, if it grows, it must ultimately be seen. Nor can we keep our spiritual life a secret from others if it be true; for in holy influence and loving deeds and devout life it must appear. This parable describes its gradual progress, representing it in three stages, which correspond with those represented by St. John (1Jo 2) in his references to children," "young men," and "fathers.

1. The blade represents the "little children" in grace, "whose sins are forgiven for his Name"s sake." A wise husbandman never despises the blades of corn. He knows their value, their tenderness, their possibilities. God has provided for their safety. When the wind sweeps over the fields they bend before it and are uninjured, though much that is stronger is swept away. So young Christians, though in some respects weak, give promise of the future, have a special grace and beauty of their own, and, amidst temptations under which those older fall, abide and appear more fresh and fair.

2. The ear represents the "young men," who have "overcome the wicked one." Here there is a loss of freshness, but a gain in strength. There is less enthusiasm, but more principle. The showers of adversity as well as the sunlight of prosperity are necessary to this. Speak of some who in special circumstances of temptation have proved the power of the grace of God.

3. The full corn in the ear. The "fathers," who have "known him that is from the beginning," are like the full-grown wheat, bending its head under the weight of the rich grain it bears, ready to be cut down and carried home. Such a one has a fulfillment of the promise, "Thou shalt come to thy grave in a good old age, like as a shock of corn cometh in his season.

III THE CONSUMMATION OF THE DIVINE LIFE. (Ver. 29) Here the reference is to its earthly consummation only, for when the ripe corn is carried home, though it no longer adorns the field in which it grew, it is only beginning to fulfill its true destiny. The moment of death is the time when the reaper puts in the sickle, because the harvest is come; and the same sickle which destroys one life gives new energy to another and Higher life. Mortality is swallowed up of life. The outcome of time shall be the seed of eternity. A.R.

Vers. 26-34. The kingdom of God further illustrated by parables.

No single parable holds the entire truth in itself; therefore, by "many such parables" Jesus "spake the Word unto the multitude." Of those spoken at this time, St. Mark selects only two others besides that of the sower, and both of them, as was the first, are drawn from seeds. How suitable a simile of that kingdom, whose inherent, vital, self-expanding force is one of its most distinguishing features! These two parables stand related: the one leading us to think of the part "the earth" plays in bearing "fruit the power, as before we saw the duty, of the human heart to receive and to nourish the seed, to yield its due results; the other teaching the history of the little seed when received into suitable soil. This parable, the only one peculiar to St. Mark, is simple and very beautiful, and full of rich teaching. It embraces all the history of the seed in the heart, from its sowing, through its stages of growth, to its ripeness and ingathering, it may be summarized

I THE LAW OF THE DEVELOPMENT OF THE CHRISTIAN LIFE.

1. The human heart is the suitable "earth" for the heavenly seed. But one kind of seed," the Word," is named. From this alone the kingdom grows. Yet the seed is not always sufficiently winnowed. The same hand sometimes scatters darnel with the wheat, or the gaudy, bright, but useless poppy. But seeds, bad and good, will grow together in the same field. What will not grow in the human heart! He who made the warm soil suitable for the growth of the useful herb for the service of man, and adapted the seed to the earth, has made the heart so that the best and highest truths will grow therein. There, what would otherwise be a dead truth a hard seed may find the suitable conditions for its nourishment and growth. There it is quickened. Every holy truth may find a home in the heart of man; the richest, ripest, most wholesome, most abundant fruit may be gathered in that Eden.

2. The needful committal of the seed to the earth has its parallel in Christ"s committal of his kingdom to the fruit-bearing heart. There it grows, "we know not how," though we know so much. There is but one true Sower to whom the field belongs, and who provided the one basket of seed. But many sow in his Name and by his direction preachers, parents, teachers, writers, friends. But the truth once sown in the heart must be left to Heaven"s own influence. Days and nights follow. Patient waiting is needed, for the growth of good principles is slow and the perfect fruitfulness not immediate. And the lesson of patience is silently hidden in the words of the parable. He who causes the seeds of the earth to swell and burst and die, and out of the hidden germ a new life to spring up, brings the truth to the remembrance, awakens dormant thought, stirs the indolent conscience, carries conviction deep within, whence springs faith, to be followed by all holiness. The growth retains its own distinctive character, being nevertheless affected by the nature of the soil earth which beareth fruit of herself.

3. The progression of the spiritual life is as the growth of the field. The truth quickly works its way. The first signs are found in a slightly changed manner of life, as it submits to the restraining and guiding truth; the tint on the face of the field is slightly altered: a delicate tinge of spring green blades mingles with the russet-brown of the soil. All is immature and feeble, but beautiful, as the field in the first days of spring; and it is full of promise. A longer space follows ere the ear appears. It is the time of growth. The responsibility of the sower is transferred to the earth, save that he may guard it from being trampled by the rude, rough hoof of stray cattle, or from being ploughed up wrongfully by careless hands. Now the sower must "sleep and rise night and day." He cannot hurry the growth. This is the time of trial, exposure, and danger. It is the needful time for Christian culture, for the gradual acquisition of strength and wisdom, and the slow building up of character: And what is true of the individual growth is true also of the great wide field which is the world, where all good, and alas! all evil, may grow, and whose prolonged history goes on slowly towards the great harvest. "The full corn in the ear" points to the matured Christian character, the trained, subdued, chastened spirit. Sunshine and shadow, calm and storm, darkness and light, have all passed over the field; all helpful, each in its own way, in promoting the growth, strength, and fruitfulness, alike in the less or the greater field; and all tending towards that moment "when the fruit is ripe." Then, and not until then, "he putteth forth the sickle, because the harvest is come." So is it with every believer every varied growth in the wide field; so is it with the entire history which tends towards that "harvest" which "is the end of the world." Hence from this parable, which is one long teaching, we learn the wisdom and duty:

a. Of thankfully receiving the Word into our hearts.

b. Of faithfully cherishing it.

c. Of patiently waiting for its full fruits. G.

Vers. 26-29. The beauty of growth.

I THE SMALL BEGINNING. What smaller or more seemingly feeble than the seed the thought the word the volition? Yet in the beginning lies the end, in the acorn the oak.

II THE IMMENSE DIVINE POWER. We lie on the bosom of nature as the seed lies in the earth. For as winds blow and waters move and earth rests, God in his might and love bears up and onward the living soul. All things are ours to work our good.

III THE SECRECY AND SLOWNESS OF THE PROCESS. God does the best for us while we sleep. The Greek artist represented Fortune driving cities into the net of the sleeping conqueror Timotheus. Cultivate a wise patience. Know the power of the word Wait! Think you of all the mighty sum Of things for ever speaking, That nothing of itself will come, But we must still be seeking?

"Ripeness is all." "Tis worth waiting a lifetime for the fruition of an hour. Each hour is a fruition of eternity to him who lives in God. And we may be reaping when we seem only to be sowing. J.

Vers. 30-34. The power of ideas.

I THE KINGDOM OF GOD IS THE KINGDOM OF IDEAS. All forms of the true, holy, and good are included in this kingdom. Life would be intolerable, amidst the greatest physical comfort, without ideas. Our spirit is born to love and live among them. Novelty of ideas is the condition of change for the better in every life-department.

II IDEAS ARE SELF-MULTIPLYING. Start a beautiful pattern in trade; it gives birth to a whole creation of beauty. Cast in a golden hour a seed of truth or love into the general mind; up springs a flower, whose seed will presently be in all gardens (see Tennyson"s poem). Do a noble deed, speak a word from the full voice of the heart; an infinity of echoes will awake; a thousand imitators will arise. Let us speak in these parables of nature to the many; and for the few let us analyze and elicit their wider meaning. For the truths of the seen are less than those of the unseen. Illustrations light up a truth not understood; but their value is transient. The truth escapes from this or that clothing into other forms. J.

Vers. 26-29. Spiritual vegetation or secret growth.

I RELATION TO THE IMMEDIATELY PRECEDING PARABLE. This parable, which may very appropriately be called "the secret growth," is recorded by St. Mark alone. It is peculiar to his Gospel. Its relation to the parable of the sower, which precedes it, is somewhat of the following kind: The former parable describes the soil, this one, the seed; the former the quality of the soil, and this the vitality of the seed.

II THE KINGDOM OF HEAVEN. "The kingdom of heaven" is an expression of frequent occurrence in Scripture. Thus we read, "The kingdom of heaven cometh not with observation," that is, "outward show," as the margin expresses it; also, "The kingdom of heaven is within you," or "among you," as the margin again has it. The meaning of this important expression is sufficiently plain to every reader of the New Testament, and does not, at least in its present connection, require any lengthened explanation. It denotes the reign of Heaven"s principles in the heart of man, the spread of Heaven"s principles among the families of man, and the glory of Heaven"s principles as exhibited in all their plenitude and in all their power in that new heaven and new earth in which dwelleth righteousness. It may be more briefly summed up as the kingdom of grace in the heart, of peace in the family, and of glory through all the world. In Luther"s "Smaller Catechism," on that petition of the Lord"s Prayer, "Thy kingdom come," it is asked, "How does this take place?" and the answer is, "When our heavenly Father gives us his Holy Spirit, that through his grace we believe his Holy Word, and live a godly life, here in time and yonder in eternity.

III QUALITY OF THE SEED. The seed here, as in the former parable, is the Word of God; thus we read, at the fourteenth verse of this chapter, "The sower soweth the Word:" so also in that other Scripture, "Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever." Husbandmen are particularly careful about the quality of the seed which they cast into the furrows of the field, and very properly so, for the prospect of the harvest depends so much thereon. They reject the seed that is mixed, or unhealthy, or dead; otherwise the result would be most disastrous. Exactly so should it be with the Word of God. Here is a duty incumbent both on those that speak and on those that hear that Word; it behoves them both to see well to it that it is in truth the Word of God which they speak and hear. It must be the Word of God nothing less, and nothing else; the Word of God in its purity, the Word of God without any mixture, whether of human error or human passion, or doubtful disputation, or unsettling speculation, or tradition of men, or doctrines of men, or philosophy and vain deceit. That Word, too, must be faithfully spoken, not handled deceitfully; for we are not to speak as pleasing men, but God, which trieth our hearts; the whole counsel of God must be declared, and no part kept back; its force, too, must not be weakened, or its meaning explained away. Thus, "the truth as it is in Jesus" must be exhibited faithfully and fully, plainly and openly, just as the apostle says, "But as of sincerity, but as of God, in the sight of God speak we in Christ." The danger of the contrary course is very forcibly pointed out in a remarkable Scripture, (1Co_3:12) where the apostle, after stating the true and only foundation to be Jesus Christ, proceeds to say, "Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble," that is, either doctrines more or less sound, or practice more or less consistent with profession, "the fire shall try every man"s work of what sort it is." If any man"s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

IV ADAPTATION OF THE SEED TO THE SOIL. In natural husbandry men are at pains to get seed suited to the soil. Every kind of seed does not suit every kind of soil; seed suitable for one kind may not be suitable for another. There is need, therefore, of selection and adaptation. There must be proper discrimination and judicious distribution. So with the seed of the Word; there is enough for all, and something for each, but it must be duly and discreetly apportioned. This is the direction of Scripture itself, for we are told therein that there are little children, young men, and fathers in Christ, and each is to get his portion of meat in due season; and, again, milk is intended for babes, and strong meat for them that are of mature age. Accordingly, the careless are to be aroused, the unawakened are to be stirred up, the indifferent to be alarmed; the ignorant, again, are to be instructed, the timid to be encouraged, and the presumptuous to be rebuked; the tempted are to be fortified against temptation, the weak are to be strengthened, and the sorrowful to be consoled in their time of trouble; such as have backslidden, or have been overtaken in a fault, are to be restored in the spirit of meekness; saints are to be edified, believers built up in their holy faith; the lukewarm are to be brought back to their first love, and the graces of all quickened. For these various purposes there is enough in the treasury of God"s Word, and out of that treasury are to be brought forth things both new and old.

V THE PART WHICH BELONGS TO HUMAN AGENCY. Man"s part is to sow the seed. This is his plain duty, this is his palpable concern, and his practical part of the business. He has not to make the seed, or manufacture the seed, or meddle in any way with the production of the seed; this were a task far above his ability and beyond his power. The seed is ready to his hand, and provided for his use. All he has to do, and all that is required of him, is to put the seed into the soil, and deposit it properly in the furrows suiting, of course, as far as may be, the seed to the soil and to the sort of previous preparation made for it. We insist on the indispensable necessity of casting the seed into the furrow of the field, and likewise of sowing the seed of truth in the human heart; we affirm, moreover, the need of diligence in accomplishing this part of the operation, which is man"s work and man"s duty; we assert the absolute requirement of Human instrumentality in this part either of natural or spiritual husbandry. The passage we are considering sets this duty clearly before us in the words, "As if a man should cast seed into the ground.

VI THE NECESSITY FOR DIVINE INFLUENCE. There must be Divine influence as well as human agency; for in Ver. 27 we read that the husbandman, after sowing the seed, may sleep by night and rise by day, while the seed springs up and grows he knows not how. Here, in the first place, we must take note of the vitality of the seed: it buds and lengthens (blastanh kai mhkunhtai). God gave it this vital energy at the first, and so wonderfully powerful is this energy, that the seed which had lain three thousand years in the hand of the mummy will, when deposited in the earth under the ordinary conditions, sprout, spring up, and grow. We have seen that the deposition of the seed in the ground is necessary for any produce, but it must be added that for the development of the seed itself another distinct and indeed a Divine influence is required. Man can only go a certain length either in the department of nature or the sphere of grace. Paul may plant, and Apollos water, but it is God that giveth the increase." When the seed has been committed to the earth in the most careful and skillful manner, the husbandman must wait for the fertilizing shower to make the seed grow and fructify. So in the spiritual sphere; not only has the seed of truth to be sown in the heart, and the lessons of God"s Word to be deposited in the soul and all this may be effected by human agency but the influence of the Holy Spirit of God must be added. If the Word of God be the seed, as we are assured it is, then the Spirit of God is rain-shower, the descent of which on the heart, or rather on the seed sown therein, is indispensably required for germination and fructification, or whatever else may be included under spiritual growth. Thus two distinct agencies must come together, unite, and blend in this great and important as well as mysterious process of spiritual vegetation. There must be the Word of God that is the seed; there must be the Spirit of God that is the shower. Without the seed and the shower, without the Word and the Spirit, there can be no spiritual vegetation. The soil may be good, the seed both good and suitable; but the dews of heavenly grace the influences of the Divine Spirit cannot be dispensed with. Again, the influences of the Spirit may be vouchsafed at the proper season, and in sufficient abundance; but if the seed of troth, if the lessons of the Divine Word, have not been sown in the heart, there is no germination, no quickening. However favorable the conditions of growth may otherwise be, there can be no growth, for the material is wanting. There is no seed, and so no germ of life, and consequently no life. The presence of both is absolutely and indispensably necessary. There are two elements of growth in the natural world the seed and the shower; the deposition of the former in the soil belongs to man"s department of work, the descent of the latter is God"s good gift. The one acts upon the other, while the united operation results in healthy vegetation. The seed supplies the material, the shower is the fructifying agency; the shower gives efficacy to the seed, the seed expands by the combined action of the sun and shower. In spiritual husbandry the seed is the Word, the shower represents the Spirit; the Word has life, but the Spirit is required to develop it. Without the Spirit the Word would remain inert, by the Spirit it is made productive; the Word is the germ of spiritual life, the Spirit unfolds and quickens it; their mutual action issues in the happiest results.

VII THE BOND OF UNION BETWEEN THE TWO AGENCIES, DIVINE AND HUMAN. The absence of either agency would end in disaster. Nothing can supply the place of the seed, neither the soil itself nor the stones imbedded in it. Where there are no seeds the showers of heaven may fall in abundance, the sunshine of heaven may be bright and beautiful, but neither, in the absence of the seed, would be of any avail. Contemplate in the season of harvest a field of golden grain; the stalks are strong and vigorous; the ear is filled with kindly fruit, and bending under the weight; the whole is white unto the harvest. Let this be the case not in one field, but in all; not in one district, but in many; not in one part of the country, but in every part where the land is arable and under cultivation; and yet not one particle of the plenty thus supposed sprang up without seed having been previously put into the earth. Among all the multitudinous stems that constitute that rich, luxuriant crop that waves in the autumn wind, and covers with such abundance the face of the earth in the time of harvest, not one is found that grew without a root, and not a root that grew without a seed. And just so it is with the seed of truth rooted in the heart, and producing the harvest of grace in the life of man. But, as we have already intimated, the fructifying energy of the Divine Spirit, whether it acts by the dew, or shower, or sunshine, or all combined, is equally important, and indeed absolutely necessary in producing the manifold blessings of the spiritual harvest. What, then, is the link that brings these two agencies together the seed which man sows in the soil, and the shower or other influence which God sends down from the sky? What means must be used to procure for the seed, when sown in the human heart, the quickening and refreshing power of the Divine Spirit? The only means available to man is the power of prayer, and prayer is a power as well in the domain of the temporal as of the spiritual. No doubt man has done his all when he has properly deposited suitable seed in fertile soil; but, though he cannot actually and of himself go further or do more, there remains a duty, the proper performance of which may carry the work much further, and set other and mightier energies in operation; for "prayer moves the hand that moves the world." Once upon a time, long ago, in the land of Israel, drought and dearth prevailed; "the prophet prayed,... and the heaven gave rain, and the earth brought forth her fruit." So when, in answer to believing prayer, God bestows his Spirit, the seed of truth germinates in the heart, and yields the fruits of the Spirit in the life.

VIII THE FRUITFUL EARTH AND THE FAITHFUL HUSBANDMAN. "The earth bringeth forth fruit of herself." God, in his wise and powerful organization of our earth, gave it this power. In obedience to his original command, and in virtue of power originally imparted, the earth brings forth grass, and herb yielding seed after his kind, and the tree yielding fruit after his kind the three great divisions of the vegetable kingdom. The productive earth still retains the power which God at first impressed on it, and to God it is still indebted for its productiveness, as we read, "He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. He causeth the grass to grow for the cattle, and herb for the service of man, that he may bring forth food out of the earth." We can only follow the process of vegetation a very short way. We know, indeed, that the seed dies, and is decomposed, for it is not quickened except it die; and then it germinates, and new life succeeds. But the entire process is mysterious as it is invisible; it is hidden from man"s scrutiny, and high above man"s comprehension; while in those secret processes in the sky above and in the earth below we trace the handiwork of God, without which the earth would be barren as the granite and unfruitful as the sea. The faith of the husbandman rests securely ca the established law of the earth"s fertility, produced and promoted as it is by the mighty power of God; while his patience is justified by the uniformity of such natural law. "Behold," says James, "the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and the latter rain." This parable affords great encouragement to both faith and patience, and the encouragement thus afforded forms a main feature of the parable. When, therefore, like the husbandman, we prepare the soil of the heart diligently and dutifully, and when we sow thereon the seed with carefulness and caution, and duly supplicate the blessing of heaven on our spiritual handiwork, looking up and expecting an answer, we have no more that we can do, and no more that we need to do. We may then safely leave the result to God; we may commit it quietly and confidingly to his hand, assured that he will give the increase in due time and in due measure. This principle is embodied in the husbandman sleeping and rising night and day, while the seed springs and grows up, he knows not how. There is much comfort in this assurance, much also to strengthen faith and brighten hope. Though all our care will not cause the seed to grow, though we cannot give power to the Word, though God alone can make it effectual, though we must wait patiently for his influence, though the process is mysterious in itself and hidden from the eye of man; yet we may forbear all hurtful anxiety, and forego all unseemly impatience, leaving the issue entirely to God. We must beware of enacting the part of those silly children who pull up their plants or flowers from time to time in order to examine the roots and inspect the process of growth. Though we cannot unveil the inward processes of grace any more than of nature, yet we need not dread any failure in those processes. What is required of us is to use aright the means, and instrumentalities and agencies within our reach, without meddling with what is too high above us or too deep below us; and we may feel fully persuaded that, if we labour in the Lord, our labour will not be in vain.

IX THE GRADUAL GROWTH. By the earth of herself according to the course of nature, and by the concurring power of the God of nature, fruit is brought forth; "first the blade, then the ear, after that the full corn in the ear." In like manner, the Word of truth received by faith into the heart becomes the work of grace. This the Spirit carries on while the preacher sleeps and can do no work, or is engaged in other business, or has entered into rest; for the Word preached not unfrequently does its work even after the preacher has been gathered to his fathers. When men sow their seed, they sow "not that body that shall be,... but God giveth it a body as it pleases him." The old dies, but the new blade shoots up; in this we have an emblem of the new nature, for "if any man be in Christ, he is a new creature." Next comes the ear, and in this we find the promise of, and preparation for, fruitfulness. At length we have the full corn in the ear; this is the fruit of righteousness to the praise and glory of God, and this includes all the graces of the Christian character, and all the virtues of the Christian life. Thus Divine truth, under the teaching of the Holy Spirit, first enlightens the mind, then convinces the understanding, gradually quickens the conscience, and converts the heart, while, last of all and best of all, it saves the soul.

X THE HARVEST. Now the great end is attained. The faithful recipient of the Divine Word has grown in grace; he has added to his "faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity;" he has attained to deadness to the world, spirituality of mind, heavenly dispositions, resignation to the Divine will, conformity to the Divine image, and assimilation to the Divine character. When, moreover, the Christian has thus borne the fruits of godliness, made himself useful in the Church and in the world, having served his generation in both; and when the good purposes of his heavenly Father have been fulfilled in him and by him; at length the harvest comes, the sickle is put in; meetened for heaven, ripened for the garner of the skies, he is taken home like a shock of corn in his season. Thus to the child of God "to die is gain the gain of heaven for earth, of rest for labour, of glory everlasting instead of the varied sorrows of this present time. J.J.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

So is the kingdom of God - The inward kingdom is like seed which a man casts into the ground - This a preacher of the Gospel casts into the heart. And he sleeps and rises night and day - That is, he has it continually in his thoughts. Meantime it springs and grows up he knows not how - Even he that sowed it cannot explain how it grows. For as the earth by a curious kind of mechanism, which the greatest philosophers cannot comprehend, does as it were spontaneously bring forth first the blade, then the ear, then the full corn in the ear: so the soul, in an inexplicable manner, brings forth, first weak graces, then stronger, then full holiness: and all this of itself, as a machine, whose spring of motion is within itself. Yet observe the amazing exactness of the comparison. The earth brings forth no corn (as the soul no holiness) without both the care and toil of man, and the benign influence of heaven.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

kingdom

(See Scofield "Mat 6:33")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The parable of the seed:

v. 26. And He said, So is the kingdom of God, as if a man should cast seed into the ground,

v. 27. and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.

v. 28. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.

v. 29. But when the fruit is brought forth, immediately he putteth in the sickle because the harvest is come.

Here is another parable, addressed especially to the disciples, and containing an important lesson for them in their future work. If a farmer sows good seed into his fields, all his worrying about the crop will avail him nothing. He will tend to his other work and will follow his usual mode of living: he will go to rest in the evening and get up in the morning. He knows that it rests with God to give the increase. And this is as it should be. For it is God’s promise that seed-time and harvest shall not cease. Gen 8:22. By the course of nature which God has ordered the seed sprouts, the blade appears, the ear develops, the grain matures. And thus it is in spiritual matters. When a pastor has preached the Word, publicly and from house to house, he has done that work for which he has been called. Worrying about results is as foolish as it is useless. The power of God is in the Word, and it rests with Him to bless the proclamation of the Gospel according to His promise that His Word will not return to Him void, Isa 55:10-11. God must give the increase, 1Co 3:6-7. Too many pastors, especially young pastors, as it has been put somewhat quaintly, want to turn around and go into the field with the reaper after they have just come out with the drill. When God’s time has come, then the harvest may be gathered; He will send His scythe and bring in the ripe sheaves.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

This parable of our Saviour’s is an instructive lesson to the ministers of the gospel, faithfully to do their parts in sowing the seed of the word amongst their people, and then not to be over-solicitous about the event, but to leave the issue to God; not to be discouraged, though the fruit of their labour doth not presently appear.

Accordingly Christ propounds the laborious husbandman to his ministers’ imitation. As the husbandman, when he has prudently and painfully cast his seed into the ground, is not anxiously disquieted, but goes to bed, and rests in hope, and at length the corn springs up; first the blade, then the ear, then the grain.

In like manner let the ministers of God do their duty without discouragement; in the morning sow their seed, and in the evening not withhold their hand. And although the seed sown doth not appear presently, (it may be in in our days,) but seems rotting among the clods; yet may it appear afterwards with a plentiful increase, when our own heads are laid among the clods; verifying that saying of our Saviour, One soweth, and another reapeth.

Learn hence, 1. That the ministry of the word is the ordinary, the necessary and the principal means which God has appointed for sowing the seed of grace in the hearts of his people: So is the kingdom of God, as if a man should cast seed into the ground.

2. That the virtue and efficacy of the word preached doth not depend upon the parts of a man, but upon the power of God; The seed springeth up, he knoweth not how.

Learn, 3. That the word of God sincerely preached may be successful, though it be not presently successful; the seed sown in one minister’s days, may spring up in another’s.

Happy we, if as God’s husbandmen we be employed in plowing, sowing, or reaping; our Lord will reward us secundum laborem, non fructum; not according to our success, but according to our endeavours. The care and endeavour is ours, but the blessing and success is God’s.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LIV. C. Parable of the Seed Growing Itself].

LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) Subdivision C. PARABLE OF THE SEED GROWING ITSELF. bMARK IV. 26-29.

b26 And he said, So is the kingdom of God, as if a man should cast seed upon the earth; 27 and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. [In the kingdom of grace, as well as in the kingdom of nature, we are laborers together with God. As preachers, teachers, or friends we sow the seed of the kingdom and God brings it to perfection ( 1Co_3:6-9). The seed here spoken of, being wheat or barley, needed no cultivation, and hence the planter let it alone, and did not know how it grew, whether fast or slow, or even whether it grew at all.] 28 The earth beareth fruit of herself; first the blade, then the ear, then the full grain in the ear. 29 But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come. [Truth, spoken, lies hidden in the human breast, and we do not see its earliest stages of its development, but as it proceeds toward perfection, it becomes step by step more visible. In both fields the sower has little to do with the field between the time of sowing and reaping. In the spiritual field, however, it is well to keep sowing until the grain shows signs of sprouting.]

[FFG 336]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

26. So is the kingdom of God. This parable is given only by Mark, but its general lesson is enforced by parallel passages, e. g., Isa. 55:10, 11; Jas. 5:7, 8; 1 Pet. 1:23–25. In the kingdom of grace, as in nature, we are laborers together with God; the results of our work depend on him, and for the perfection of these results he takes his own time (1 Cor. 3:6–9). Hence, (1) it is ours to sow the seed (the truth), his to give it growth; (2) having sown, we are to wait for time and God to perfect it; (3) this he does according to the definite order of development—first the blade, then the ear, then the full corn in the ear; (4) not until there has been time for the development, are we to expect to reap. The lesson is one of trust and hope. Should cast seed. The word of God, the Gospel.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus then tells the people parables to explain the kingdom of God, which he later explains to his disciples. (See: Parables)

like a man who sows his seed

Jesus likens the kingdom of God to a farmer who sows his seed. AT: "like a farmer who sows his seed" (See: Simile)

He sleeps at night and gets up by day

This is something that the man habitually does. AT: "He sleeps each night and gets up each day" or "He sleeps each night and gets up the next day"

gets up by day

"is up during the day" or "is active during the day"

though he does not know how

"though the man does not know how the seed sprouts and grows"

the blade

the stalk or sprout

the ear

the head on the stalk or the part of the plant that holds the fruit

he immediately sends in the sickle

Here "the sickle" is a metonym that stands for the farmer or the people whom the farmer sends out to harvest the grain. AT: "he immediately goes into the field with a sickle to harvest the grain" or "he immediately sends people with sickles into the field to harvest the grain" (See: Metonymy)

sickle

a curved blade or a sharp hook used to cut grain

because the harvest has come

Here the phrase "has come" is an idiom for the grain being ripe for harvest. AT: "because the grain is ready to be harvested" (See: Idiom)

translationWords

kingdom of God

plant

grain

harvest

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

26–29. THE SEED GROWING SECRETLY AND AUTOMATICALLY

Omitted by Mt. and Lk

26. ὡς ([779][780][781][782][783] 33) rather than ὡς ἐάν ([784][785][786]), an obvious correction; but ἐάν might get lost before ἄνθρ.

[779] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[780] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[781] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[782] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[783] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[784] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[785] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[786] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

26. Καὶ ἔλεγεν. In Mar 4:10-25 we have had specimens of Christ’s private instructions to the disciples, given probably on different occasions, and in some cases more than once. We now (26–34) have a little more of His public teaching. The omission of αὐτοῖς may intimate that the audience is changed. Certainly we have another specimen of the parables which He addressed to mixed audiences (Mar 4:33). This parable is the only one which is recorded by Mk alone. Tatian places it immediately before the Tares, with which it has, almost of necessity, a few words in common, χόρτος, σῖτος, θερισμός: but the words for “seed” differ, σπόρος and σπέρμα, and also for “sow,” βάλλω and σπείρω. The one remarkable resemblance is the sleeping (καθεύδω) of the sower. The more simple parable might easily lead on to the more elaborate one.

Οὕτως … ὡς ἄνθρωπος βάλῃ. Another imperfect constr. We require ὡς ἐὰν ἄνθρ. βάλῃ (1Th 2:7). See crit. note and J. H. Moulton, p. 185. Οὕτως in the Gospels hardly ever looks forwards, as here; it nearly always refers to something already said. The chief actor in a parable is elsewhere simply ἄνθρωπος (Mar 12:1, Mar 13:34). No carelessness on the man’s part is implied in βάλῃ (Mar 2:22, Mar 7:33; Mat 4:18; Mat 8:6; Mat 25:27; Luk 13:19; etc.). We have aor. of what is done once for all, and pres. of the habitual actions which follow the sowing. Why does R.V. change “ground” to “earth” here and not in Mar 4:20?

τὸν σπόρον. “The seed which he has to sow,” his seed (cf. Mar 4:36). In Mar 4:31 we have the more usual σπέρμα. In class. Grk σπόρος is “sowing” more often than “seed,” and sometimes means “crop” (Hdt. iv. 53, viii. 109). In the Sower, Lk. has σπόρος for seed.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

26-29.] Parable of the seed growing we know not how. Peculiar to Mark. By Commentators of the Straussian school it is strangely supposed to be the same as the parable of the tares, with the tares left out. If so, a wonderful and most instructive parable has arisen out of the fragments of the other, in which the idea is a totally different one. It is, the growth of the once-deposited seed by the combination of its own development with the genial power of the earth, all of course under the creative hand of God,—but independent of human care and anxiety during this time of growth.

26.] Observe ἔλεγεν, without αὐτοῖς—implying that He is now proceeding with his teaching to the people: cf. ver. 33.

ἄνθρωπος] Some difficulty has been felt about the interpretation of this man, as to whether it is Christ or his ministers. The former certainly seems to be excluded by the καθεύδῃ, and ὡς οὐκ οἶδεν αὐτός, ver. 27; and perhaps the latter by ἀποστ. τὸ δρ., ver. 29. But I believe the parable to be one taken simply from human things,—the sower being quite in the background, and the whole stress being on the seed—its power and its development. The man then is just the farmer or husbandman, hardly admitting an interpretation, but necessary to the machinery of the parable.

Observe, that in this case it is not τὸν σπόρον αὐτοῦ as in Luk 8:5,—and the agent is only hinted at in the most general way, e.g. ἀποστ. τ. δρέπ., without a nom. case expressed. If a meaning must be assigned, the best is “human agency” in general. (It will be seen from this note, that I regard the exposition given in my first edition as a mistaken one.)

βάλῃ, shall have cast—past tense, whereas καθεύδῃ and ἐγ. are present. The construction seems to be, The Kingdom of God is thus, that a man shall have cast, i.e. shall be as though he have cast: but it is not easy, and, as far as I know, unexampled. It looks like a combination of ὡς ἄνθρ. βαλών, and ὡς ἐὰν ἄνθρ. βάλῃ.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

26-29. 26. ὡς ἄνθρωπος βάλῃ. The omission of ἐὰν renders the construction difficult, which probably accounts for its introduction by some copyist. Two constructions are possible; either ὡς ἄνθρωπος ὃς βάλλει; or ὡς ἐὰν ἄνθρωπος βάλῃ. The omission of ἐὰν in the original is probably a slip.

Omit ἐὰν after ὡς, Tisch. Treg. WH. RV. א BDgr. L Δ 13, 28, 33, 69, 118, 124, one ms. of Vulg. Memph.

τὸν σπόρον—the seed; the generic use of the article.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Should cast [βαλη] . Lit., should have cast, the aorist tense, followed by the presents sleep and rise [καθευδη ανδ εγειρηται] . The whole, literally, "As if a man should have cast seed into the ground, and should be sleeping and rising night and day." The aorist tense indicates the single act of casting; the presents the repeated, continued sleeping and rising while the seed is growing.

Seed [τον σπορον] . The seed; that particular seed which he had to sow. Such is the force of the article.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.