4:30-34
23.-The Surprising Growth of a Tiny Seed
“And he said, How shall we liken the kingdom of God? or in what parable shall we set it forth? It is like a grain of mustard seed, which, when it is sown upon the earth, though it be less than all the seeds that are upon the earth, yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great branches; so that the birds of the heaven can lodge under the shadow thereof.
“And with many such parables spake he the word unto them, as they were able to hear it: and without a parable spake he not unto them: but privately to his own disciples he expounded all things” (4:30-34, R.V.).
This section is introduced by the phrase, “And he said.” But whether the audience then addressed by the Lord consisted only of His disciples, or comprised also the multitudes at large we are not specifically informed. It is not, however, extravagant, judging from the nature of the questions which precede the parable, to assume that the Lord was speaking to the apostles. A point bearing upon the character of His ministry, as the parable does, would hardly be laid before promiscuous listeners in the crowd.
The Lord had chosen the twelve that they might be “with Him.” They were His personal attendants, and He constantly associated them with Himself in His service. When emergencies arose He at times consulted them as to what should be done. Not that He needed advice from any, but to question them as He did was to educate them in the understanding (1) of their own natural inefficiency in matters of the kind, and (2) of the vast resources at their Master's command. For example, when He saw the hungry multitudes He said to Philip, “Whence are we to buy bread that these may eat? And this he said to prove him, for he himself knew what he would do” (John 6:5, 6). Again, we often find that, during His itinerary He graciously included them with Himself when expressing His intentions for the future, e.g., “Let us go into Judea again” (John 11:7); “Let us go over unto the other side [of the sea]” (Mark 4:35); “Behold, we go up to Jerusalem” (Matt. 20:18).
On this occasion the Lord said, “How shall we liken the kingdom of God? or in what parable shall we set it forth?” How gracious this speech was! What did the simple fishermen know of the real nature of the coming kingdom? Yet in this manner He acknowledged them as His fellow-servants, and even as more than this, for a “bond-servant knoweth not what his lord doeth” (John 15:15). They were admitted to the intimacy of His friendship, and He assumed that the object of His love would be the object of their love also, as He said on one occasion to them, “Our friend Lazarus is fallen asleep.”
This beautiful expression uniting the apostles with the Servant of Jehovah in divine ministry is only found in the Gospel of Mark. Matthew and Luke both give the pronoun in the singular: “Whereunto shall I liken it?” (Matthew 11:16; Luke 13:18, 20). And in point of fact the Lord, as we know, provided the similitude Himself, needing no prompting from the twelve; yet it is good for us, as it was for them, to learn the lowly grace of the Savior who put the matter so that the apostles might learn that they were chosen to share His service of declaring the kingdom of God.
THE PARABLE
This parable of the grain of mustard seed has the distinction, shared only by that of the Sower and that of the wicked husbandmen, of being recorded in all three of the Synoptic Gospels. It is
short and simple in character, teaching by illustration what wide spreading results may follow from a small and unpretentious beginning.
A grain of mustard seed was proverbially minute in size; and on this account was, on another occasion, chosen by our Lord as a simile when referring to the least modicum of faith a person might exercise and yet remove mountains therewith (Matthew 17:20; Luke 17:6). Here the basis of the parable is the mustard seed. This a man took and sowed upon the earth ("in his field,” Matthew; “in his own garden,” Luke). But in spite of its relatively small size the seed grew until it exceeded in magnitude the herbs, and was worthy of being classed among the trees of the field. In the shadow of its spreading branches the birds of the heaven, which once might easily have devoured it as a seed, found shelter and shade.
The mustard of the parable is generally supposed by students of Scriptural botany to be the variety known as sinapis niger, from which the popular condiment is obtained. Though small in this country, the shrub, in the more southern latitudes in which Palestine is situated, attains a considerable size. Travelers report having observed it growing as high as a man on horseback. This is no great height for a tree, but it must be remembered that the main feature of the similitude is not the vast bulk of the tree, but the relative minuteness of the seed when compared with its subsequent development. What from the size of the seed might he expected to grow no larger than a garden herb, in point of fact becomes a tree. Neglect of this consideration has led some to seek to identify the tree of the parable with members of another botanical family.
THE TREE AS A SCRIPTURAL METAPHOR
Trees were of comparatively rare occurrence in the Palestinian landscape, and by reason of this fewness were objects of greater prominence. And various striking metaphors used in scriptural language are founded upon them. It must now suffice to refer to two of the senses in which such allusions are made. A tree is used (1) as an emblem of fruitfulness; and from this point of view the tree of the field was said to be “man's life” (Deut. 20:19); it is used also (2) as an emblem of greatness; “I have seen the wicked in great power, and spreading himself like a green bay tree” (Psalm 37:35). These two qualities might possibly be found combined in the same tree, but not necessarily so; and it is important to bear in mind these distinct characteristics of fruitfulness and of greatness in the consideration of this parable.
Of the fruit trees mentioned in the Bible perhaps those of most frequent occurrence are the ones named by Jotham in his parable of the trees desiring a king (Judges 9:7-18), viz., the olive with its fatness, the fig with its sweet and good fruit, and the vine with its wine, cheering God and man. Each of these, as is well known, is employed on many occasions in figurative reference to the people of God and their responsibility to bear fruit for Him. The “blessed” man of the first Psalm is also compared to a tree with unwithering leaf, bearing fruit in its season. And the Lord Jesus, using the same metaphor, solemnly declared that good trees bring forth good fruit, and also that every barren tree shall be hewn down and cast into the fire (Matthew 7:16-20; cp. also 21:17-22).
Now it is clear that in this parable of the mustard seed the former of the two senses named is not implied, since fruitfulness is not the point at issue here, though it is in both of the preceding parables. But, as we have already remarked, a tree may also be regarded as an object of verdant beauty in an arid country, all the more noticeable because of its conspicuous size in comparison with commoner and lesser shrubs and herbs; and hence, emblematically, it may be regarded as an object of eminence. In the Old Testament a tree, viewed in this aspect, is used, in more than one instance, as a symbol of political power and earthly greatness. Thus, the Assyrian empire was compared by one of the prophets to a cedar of Lebanon, excelling in height all the trees of the field, the fowls of heaven nesting in the boughs, and great nations dwelling in the shadow. And the prophet applied the same simile to Pharaoh and the hosts of Egypt (Ezekiel 31). Again, the rapid rise and the vast extent of the Babylonian empire were presented to its king, Nebuchadnezzar, in a dream under the figure of a tree which “grew and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth; the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the branches thereof” (Dan. 4). And in the New Testament we read, at this point, that the Great Prophet likened His kingdom to a small seed becoming a great tree, evidently teaching thereby that the kingdom was to develop into an earthly power conspicuous in the eyes of men by the magnitude it would attain in comparison with its initial exiguousness.
THE LITTLE BECOMING GREAT
In all three of the parables narrated in this chapter, the ministry of the kingdom of God by the Servant of Jehovah is presented under the figure of the growth of seed. In the first it is shown that fruitfulness depended upon the suitability of the soil into which the seed was cast; in the second the parable illustrates how the growth and eventual fruitfulness of the seed was independent altogether of human aid. In the third parable, however, quite a different feature is prominent. Nothing is said of fruit for God which will be of so much account in the day of harvest. It is not the Godward side of the kingdom which is brought forward in this instance, but the man-ward. The rapidly-growing tree is the aspect which the kingdom was to assume in human eyes speaking of man generally. For man, apart from any divine revelation, would be able to appreciate the outward development and marvelous expansion of what was originally as insignificant in appearance as a grain of mustard seed.
Though the interpretation of the parable given by the Lord to His disciples is not recorded in the Gospels, the general facts of the remarkable growth of the kingdom in the days of the apostles, through the spread of the word of the gospel, may be gathered from the later scriptures. And we need not, for our present purpose, refer to the testimony of other history as to subsequent times. At the time of the parable, it was truly the “day of small things,” and the disciples were but “a little flock,” yet it was the Father's good pleasure to give them the kingdom (Luke 12:32), and this divine purpose could not fail of accomplishment.
It seemed a small thing in the eyes of men when the Savior of the world was found as the Babe in Bethlehem's manger. It was asked with scorn whether any good tidings could come out of Nazareth. The labors of Jehovah's Servant appeared to the eye of flesh to be for naught. But the preaching of the gospel, at first restricted to the cities of Israel, was even in the days of the apostles carried into all the world to every creature under heaven (Matthew 28:19; Mark 16:15).
And, according to the Lord's own word, men came from the east and the west and the north and the south, and sat down in the kingdom. God chose the weak things of the world to the confusion of what was mighty. And the preaching which began at an obscure village of Galilee spread in a couple of generations to the confines of the known world (Col. 1:6, 23). Thus the tiny seed became the landmark of the countryside.
BIRDS FINDING SHELTER AND SHADOW
Branches of trees provide for birds a natural shade from the burning rays of an Eastern sun, as well as a suitable site for their nests. This simple phenomenon, familiar to all, is frequently alluded to in the Old Testament (Psalm 104; 12 Ezekiel 17:23; 31:6; Daniel 4:12, 21). It is also introduced in this parable of the mustard tree, which, it is said, “putteth out great branches, so that the birds of the heaven can lodge under the shadow thereof.” The birds find a harbor of refuge among the leafy branches.
What is the signification of this part of the parable? It has already been noted that we do not possess a record of the interpretation given by the Lord to His disciples. It remains, therefore, in this case, as in some others, to seek what light may be afforded by other parts of the scripture, and especially by the immediate context.
Take then the two parables that immediately precede this one. In each of these seed-time and harvest constitute the beginning and the ending of the tableau. The seed is sown with the object that it may ultimately bear fruit. But in the third case the question of fruit bearing does not come into view in the parable. Here the salient feature is the degree of the tree's growth at its maturity when compared with its original size as a seed. In this stage it becomes the haunt of independent agents, which do not originate from the seed as fruit would do, but are altogether separate from the tree as an organism. The birds find protection in the tree, but in no sense do they form an integral part of it. As a seed, they were its natural enemies, and the first parable shows that the good seed was in certain instances devoured by the birds. This act of destruction the Lord interpreted to mean that the word of the gospel when preached was sometimes carried away by Satan. If then the birds of the air mentioned in the first parable represent the emissaries of the devil, we may, by easy analogy, regard them in the third of the same series as representing powers of evil.
This parabolic intimation of future greatness has passed out of prophecy and become a familiar item of ecclesiastical history. The powers of the political world persecuted the church in its infancy, but upon its astonishing development, numerically and geographically, they ceased to persecute, and sought, not in vain, to patronize the power that could no longer be despised for its insignificance. Thus Christendom became a great world-system, the resort, the lodging-place of the forces of evil. This apostate condition of the professing church is delineated in vivid colors at the close of inspired testimony, and the language there employed echoes the figure of the birds employed in this parable. The declaration made in vision concerning this great system is, “Fallen, fallen is Babylon the great, and is become a habitation of demons, and a hold of every unclean spirit, and a hold of every unclean and hateful bird” (Revelations 18:2, R.V.).
That the birds set forth agents of wickedness appears therefore to be the simple and unforced explanation of the parable. But such epithets cannot be applied to many of the interpretations offered of the passage. To say that it teaches how the gospel supplies shelter and protection from worldly oppression and the power of Satan is surely to distort the imagery in a manner that cannot be acceptable to the earnest student. Nor is Dean Alford's somewhat vague explanation of the parable more satisfactory. He says, “We must beware of imagining that the outward church-form is the kingdom. It has rather reversed the parable, and is the worldly power waxed to a great tree, and the churches taking refuge under the shadow of it." The Dean sees that the tree cannot display the true church of Christ, and he alleges that it does set forth the worldly power under which the churches take refuge. There is here a confusion of ideas which arises from assuming that the church and the kingdom are synonymous terms. The latter is the heterogeneous mass of professors, as depicted in several of the Lord's parables. In other words, Christendom, not the church, is the kingdom in its existing form, though the Dean would have us “beware of imagining” such a thing. The kingdom is not the incorruptible church but the mixed system which it became at a very early date, and which the Lord will finally cleanse by removing out of it all stumbling-blocks and persons that practice iniquity (Matthew 13:41).
We may conclude therefore that the most consistent explanation of the parable is that the tree is emblematical of the outward profession of Christianity, particularly in those vast proportions which the system has assumed among the various human institutions for many centuries, while within this extensive organization are harbored many evil persons and principles which are totally opposed to the spirit of its Founder.
MEASURES AND MANNERS
What a fund of truth accompanied the Prophet of Jehovah! There was truth concerning Old Testament mysteries, concerning the Messiah's mission, His ministry, His sufferings, and death, and concerning the kingdom-glories of a future day, as well as much beside concerning the Father and His love. And it was a part of the mission of the Servant of the Lord to communicate these things to His disciples. This He did, so that at the close of His public service He could say, addressing the Father, “The words which thou gavest me I have given them” (John 17:8).
But at this juncture in Mark's Gospel we learn an important principle regarding the manner in which these communications were made by our Lord, and at the same time we may recognize that the principle is the same as that which characterized divine revelations in former days. During the forty centuries preceding the coming of the Messiah God had spoken to His people in divers measures and divers manners (Hebrews 1:1). And these varying portions and methods of instruction throughout the ages were such as in the great wisdom of God were suited to the need of men at the respective epochs, and also such as prepared the hearts of men to expect with a growing intensity the advent of the Redeemer.
In accordance therefore with this principle of dispensational accommodation, the Heavenly Teacher, in speaking the word to His disciples, considered their capacity and the degree of their spiritual development, and adopted that succession of “measure and manner” in His teaching which was best suited for them. The parable and its interpretation was the medium employed by the Lord to impart the “word of the kingdom” in the proportion that their minds and hearts were ready to receive them, thus giving them “meat in due season.” “With many such parables spake he the word unto them as they were able to hear.” Their capacity for hearing was the measure.
We thus see that the Lord recognized spiritual growth in His hearers. On one occasion He had many things to say, but the apostles were then unable to bear them (John 16:12). When, however, the Spirit of truth came at Pentecost they were led forwards into all truth. But in the Epistles, as in the Gospels, we find that individual progress was considered in the ministration of the truth. Paul fed some with “milk,” and others with “meat” (1 Corinthians 3:2; Hebrews 5:12). Wisdom the same apostle spoke only among the perfect [full-grown] (1 Corinthians 2:6). And a believer's responsibility for walk is said to be in proportion to his individual measure of attainment (Philippians 3:16).
It may therefore be accepted that now, as then, there are progressive stages in the divine life, and the word of God is unfolded to the individual believer to suit the varying capacity. When the Lord by His Spirit teaches knowledge and makes men understand wisdom, He does not impart an ordered and codified system of divinity, but presents the truth by degrees, “precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little” (Isaiah 28:9, 10).
To His disciples the Lord constituted Himself the sole judge of what and of how much it was best for them to know. And His mode of communicating the word of the kingdom was by parables, as Mark writes, “Without a parable spake he not unto them.” This style of discourse was after the manner of the ancient prophets of Israel, concerning whom Jehovah said, “I have also spoken unto the prophets, and I have multiplied visions, and by the ministry of the prophets have I used similitudes” (Hosea 12:10, R.V.).
The people at large heard the parables, but lacking faith, they could not understand, and remained in darkness as to the divine purposes. But to His own immediate circle of followers, the Lord expounded everything in private. For to those who “had” more was given, according to His own word. Hence this section closes with the statement, “But privately to his own disciples he interpreted all things.” [W. J. H. ]