Devoted to the Propagation and Defense of New Testament Christianity
VOLUME 12
March 16, 1961
NUMBER 44, PAGE 9,13b

The Kingdom: How It Grows

Joe Neil Clayton , Noble, Oklahoma

Possibly the most graphic and inspiring parables that Christ ever spoke on the subject of the nature of the kingdom are those of the Mustard Seed and of the Leaven. Every Christian is fired with confidence in the power of God to cause the growth and the ultimate success of the Kingdom, when he reads these parables. And yet, he must realize that power must be employed by the servants of God, in order for this growth to come.

These two parables read:

"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. (Mark 4:30-32)

"And again he said, Whereunto shall I liken the kingdom of God? It is like unto leaven, which a woman took and hid in three measures of meal, till it was all leavened. (Luke 13:20-21)

It is interesting to note that these instances are exclusive examples of the device of introducing the subject of the kingdom by a question. Jesus captures the attention of his audience through this device, and this is perhaps the reason why the reader is impressed with the importance of these parables, as well. The reference to the size of the mustard seed should be interpreted as important. By comparison, the kingdom seems insignificant when sown or begun, but looms large in importance when considered in the light of its power, influence, and value.

The permeating qualities of the kingdom are seen in the parable of the leaven. Though hid or enfolded in the dough it ultimately influences the whole loaf. Man's life and that of the world is enlarged spiritually by the introduction of the kingdom. Such a blessing deserves to be propagated with energy, for the world stands in urgent and constant need of it.

The elements or principles of growth in the kingdom ate revealed in the parable of the Sower. (Matt. 13:3-9, 18-23):

"And he spake to them many things in parables, saying, Behold, the sower went forth to sow; and as he sowed, some seeds fell by the wayside, and the birds came and devoured them: and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth: and when the sun was risen, they were scorched; and because they had no root, they withered away. And others fell upon the thorns; and the thorns grew up and choked them: and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty. He that hath ears, let him hear.... Hear then ye the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth. And he that was sown among the thorns, this is he that heareth the word; and the care of the world; and the deceitfulness of riches, choke the word, and he becometh unfruitful. And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty."

The statement of the parables and the later explanation of its meaning to the disciples are separated by several verses which show the reason for teaching in parables. This reason, briefly, is so that those who are attracted by truth will be inspired to further inquiry and study, while those who are indifferent or rebellious will be void of complete understanding. The statement of the parable contains a picture that was familiar to all of the people of Christ's day, but which required spiritual explanation of the figures in order to he completely clear even to the disciples. Christ's definition of some of these details, in this instance, provides some clues to the mystery of growth.

First, he says that the seed is the word of the kingdom. In the Mark 4 account of this parable, Christ's explanation is, "The sower soweth the word." Since the parable deals with the kingdom, and the seed is described as the word of the kingdom; we must conclude that this word is the New Testament, for the kingdom, or church, was established on Pentecost in the New Testament era. The parable must be seen as prophetic in this respect, for the full New Testament had not been revealed at the time it was spoken.

Next, the word "understanding" holds a key to the meaning of the parable. Christ explains that the "way side" soil portrays the person who hears the word, "and understandeth it not." Of the best soil, he says, "this is he that heareth the word, and understandeth it; who verily beareth fruit." Of the other two soils, the stony ground and that with thorns, we assume that there must have been some understanding, but shallowness or material hindrance prevented the bearing of fruit. We could say, then, that the parable figuratively describes the responses of the alien; the erring child of God, and the true Christian to the word of salvation. We also conclude that understanding is an imperative prerequisite for fruit-bearing.

Finally, there is need to define what the fruit is by determining what it is not. We often make the mistake of saying that the fruit of this parable is Christians, but this is a confusion of the figures of the parable. Christians are typified in the figure of the soil, specifically that of the fruit-bearing soil. Therefore, the fruit must be considered as a figure of something else. Since the seed sown is defined as the word of the kingdom, the fruit borne, if it follows God's law of reproduction, must be the word, multiplied. It follows, then, that if this fruit is resown in the hearts of other men, it will bring forth even more fruit. Consequently, the fruit borne is received by men, some of whom will serve to reproduce the seed, as Christian servants, but we see the fruit itself merely as the multiplication or the amplification of the word through Christians. Herein, we see the key to the growth of the kingdom. The expected fruit might appear in varying degrees of amplification, but the cycle continues and the kingdom grows. The parable offers no hope to one who receives, but does not reproduce. The desire of the sower is the harvest, and the desire of God is the propagation of his word. The citizens of the kingdom are charged to produce that fruit.

The production of this fruit involves all things necessary to the propagation of the word, as we note in Phil. 4:15-17, where Paul speaks of the support of evangelists as fruit that contributes to growth. He says:

"And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but ye only; for even in Thessalonica ye sent once and again unto my need. Not that I seek for the gift; but I seek for the fruit that increaseth to your account."

The parable of the workers in the Vineyard also reveals certain aspects of the work and the workers who are involved in this growth of the kingdom. After reading the account in Matt. 20:1-16, the student should not be guilty of interpreting the passage as simply a reduction of our relationship with God to the level of employer and hireling. Christ's design in this parable is to illustrate the calling of the Christian and the equity of reward. This parable deals, like the others in this study, with the kingdom or the church. The church (ekklesia) is a called-out body. The members of the church are charged to "walk worthily of the calling wherewith ye were called" (Eph. 4:1), and to contribute their part to the growth of the body, "according to the working in due measure of each several part," making "the increase of the body unto the building up of itself in love." (Eph. 4:16)

The equity of the reward which is offered to all Christian workers is illustrated in the parable by the events at the close of the work-day. Those who were called late in the day were given payment equal to that of those who had "borne the burden of the day and the scorching heat." The Lord of the vineyard states that the practice does not violate the "agreement" that he made with them. He has the right to formulate the terms of each agreement, and so proclaims. The reward is adequate enough to secure a contract with those called early in the morning, and therefore proves a boon to those who respond late in the day. All who accept the call of Christ labor in hope of reward, no matter what the time of their calling. The apostle Paul confirms this principle in 2 Tim. 4:6-8, showing that the reward serves as inspiration to all laborers:

"For I am already being offered, and the time of my departure is come. I have fought the good fight, I have finished the course, I have kept the faith: henceforth, there is laid up for me the crown of righteousness, which the Lord, the righteous judge ,shall give me in that day; and not to me only, but also to all them that have loved his appearing."

God employs his power to sustain the effect of both the seed and the servant. Of the seed, the word of God, Paul tells us that it is the "power of God unto salvation." (Rom. 1:16) Also, the workers must attribute increase to God's power. Even the apostle must testify to this force:

"I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase." (1 Cor. 3:6-7)

God will therefore bless every effort to spread his cause and his kingdom with the assurance of success, just as he did regarding his word in Isa. 55:10-11: "For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, and giveth seed to the sower and bread to the eater; so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."

This profound statement should serve as our guide in serving the beneficent God of heaven, and make us more earnest in the preaching of His Word.