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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 Mark 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 Gibbon's "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 Christ's 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 God's truth. This is true in respect to doctrine. First , the exponent of the doctrine of Christ; then , 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 Uzziah's sin of distrust. Plant faithfully the seed, and then go trustfully away.

(G. D. Boardman, D. D.)

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

WEB: He said, "The Kingdom of God is as if a man should cast seed on the earth,