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The lesson which our Lord intended to teach by the parable of the mustard seed is stated in the announcement of our subject. If he had wished to set forth the splendor of his kingdom, he would have chosen as an illustration the stately cedar or the fruitful vine. The mustard in its greatest growth is by no means majestic; but it is large in proportion to its seed, and although it was not literally "the smallest of seeds," it was the smallest of those used in ordinary husbandry, and was proverbially used to denote what was little and despicable. All references to the supposed qualities of the seed, e.g. to its corrective power in disease, to its efficacy against venom, to its fiery vigor, to its giving out of virtue after being bruised, and so forth, appear to us beside the main purpose of the parable, which was to set forth the great issues which, in the kingdom of our Lord, would spring from small beginnings. This principle we propose now to illustrate.

I. IT IS EXEMPLIFIED IN THE EARTHLY HISTORY OF OUR LORD. In his history we see, as in a microcosm, the history of his Church. With limitless powers of choice, he selected for himself the most humble and obscure modes of ministry. His ways are not as our ways. Man makes a pretentious beginning, and often comes to a disastrous ending. The building of the Tower of Babel is a typical instance of this. Our Lord, who came to effect the stupendous work of redeeming the world, began by spending thirty years in comparative seclusion as a dependent infant, as an obedient child, as the son of a village carpenter. During his two or three years of public ministry his converts were few, and for the most part poor and ignorant. At last he died in agony and shame, amidst the hooting of a rabble and the hatred of the reputable; and his body was laid to rest in a borrowed grave. As we consider his life on earth, we see that it may be represented by a seed less in appearance than many others. But there was a fulfillment of his own words about himself, "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit."

II. IT IS EXEMPLIFIED IN THE SPECIAL DOCTRINES OF CHRISTIANITY. They were not truths which would commend themselves to sensuous imaginations or to worldly hearts. They did not appear in such form and phrase as at once to win popular applause. Notice some of our Lord's special doctrines as laid down in the sermon on the mount and elsewhere: e.g. happiness is to be found in the sacrifice of self; sin is to be hated, not because its results are painful, but because it is sin; outward obedience and large gifts and sacrifices are valueless in themselves, etc. After his crucifixion, this fact was still more prominent. Paul said, "We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." Indicate some of the reasons for the non-reception of Christian truth.

III. IT IS EXEMPLIFIED IN THE HISTORY OF THE CHRISTIAN CHURCH. Christianity at the time of our Lord's crucifixion appeared to be buried in the hearts of a few disciples and forgotten by the world. But on the spring day of Pentecost it appeared in a vigor and beauty which amazed all onlookers. It was like the bursting forth of forgotten seeds where you have been busily employed planting something else. Christianity rapidly spread. Give evidences of this from early Christians and from Suetonius, Pliny's letter to Trajan, etc. This, humanly speaking, was the work of poor and illiterate men. Manifestly the result was due, not to the sower, but to the seed. Describe the condition and influence of the Christian Church now: the most powerful and civilized nations largely ruled by its authority; the indirect work it is doing through just laws, wholesome literature, philanthropic agencies, etc. Draw a contrast between the social and religious condition of the peoples now and at the time of Christ's coming. The seed has become a tree, "so that the fowls of the air may lodge under the shadow of it."

IV. IT IS EXEMPLIFIED IN THE EXPERIENCE OF EACH CHRISTIAN. "The kingdom of God" is not to be a something outside ourselves. We are not among its subjects because we can say, "This nation in which we dwell is Christian." "The kingdom of heaven is within you," said our Lord to his disciples. It is within us when we welcome Christ, its King, with all that he represents, to our own hearts to love and obey for evermore. That being so, a new life is ours, the test of whose vitality is to be found in growth until every thought and affection and purpose (like the birds spoken of in this parable) dwell under its influence. If there has been no growth, let us examine ourselves. When a flower or plant is fading, drooping, and likely to die, we try to discover the cause. Perhaps it wants water, perhaps it is shut off from sunshine, perhaps it has been too long coddled under artificial heat and is therefore weakly, or perhaps a worm is gnawing at the root. If our spiritual life has no growth, let us ask why this is. We want showers of blessing, the sunshine of God's favor, independence of artificial stimulants, and above all, freedom from the sin which doth so easily beset us, and then we shall grow like plants of God's right hand planting. - A.R.

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KJV: And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?

WEB: He said, "How will we liken the Kingdom of God? Or with what parable will we illustrate it?