Mark 4:26 And he said,; And He was saying--NASB; Then he said--Phi; Another saying of His was this--Wey; So is the kingdom of God,; The kingdom of God is--RSV; as if a man should cast seed into the ground; ...should scatter seed upon the ground--RSV; like a man scattering seed on the ground--Gspd; And he was saying-- //Thus\\ is the kingdom of God: As /a man\ may cast seed upon the earth, And he said, 'Thus is the reign of God: as if a man may cast the seed on the earth, TRNTyeagerV240,1 - Kai elegen, Houtws estin hA basileia tou theou hws anthrwpos balA ton sporon epi tAs gAs. Kai (continuative conjunction). elegen (3d.per.sing.imp.act.ind.of legw, progressive duration). Houtws (demonstrative adverb). estin (3d.per.sing.pres.ind.of eimi, aoristic). hA (nom.sing.fem.of the article in agreement with basileia). basileia (nom.sing.fem.of basileia, subject of estin). tou (gen.sing.masc.of the article in agreement with theou). theou (gen.sing.masc.of theos, definition). hws (relative adverb introducing a comparative clause). anthrwpos (nom.sing.masc.of anthrwpos, subject of balA). balA (3d.per.sing.aor.act.subj.of ballw, in a contingent comparative clause). ton (acc.sing.masc.of the article in agreement with sporon). sporon (acc.sing.masc.of sporos, direct object of balA). seed sown - Mk.4:26,27. seed - Lk.8:5,11; II Cor.9:10. Meaning: Seed for sowing as distinct from sperma, which means spermatozoa. Properly in parables - Mk.4:26,27; Lk.8:5,11. Spiritually, with reference to the seed of the gospel - II Cor.9:10. But note ... that sperma is also used for botanical seed. epi (preposition with the genitive of place description). tAs (gen.sing.fem.of the article in agreement with gAs). gAs (gen.sing.fem.of gA, place description). Translation: "And He continued to speak: 'Thus is the kingdom of God - as if a man were to scatter the seed upon the ground.'" COMMENT: Mark loves the imperfect elegen. It is his way of saying that Jesus continued His remarks. Note under #74 how houtws is used as a demonstrative adverb which serves as a tie between antitype and type. Note that Jesus here is speaking of the Kingdom of God in its broadest aspect, not of the more nationalistic Jewish Kingdom of the Heavens. Hws should read "as if" since the verb balA is in the subjunctive, which carries the idea of contingency. epi with the genitive means "upon" rather than "into." Mark is the only writer who records this parable. The intervening material in the Harmony of the Gospels is the parable of the tares in Mt.13:24-30, comment upon which the student should read before going further. Also cf. Mt.13:36- 43, where Jesus expounds the parable. The audience which heard the parable before us (Mk.4:26-29) had just heard the parable of the tares in Mt.13:24-30 and its exposition (Mt.13:36-43). They were asked to picture a field (the world) in which the sower (Christ) sowed good seed (Christians), but in which another sower (Satan) sowed darnel (the sons of Satan). In this field appeared both wheat and tares which at first are so similar in appearance that they cannot be distinguished. But when harvest time comes the tares are revealed in their true worthless and evil character. Then comes the misguided request that the tares (whose root system is intertwined with the wheat) should be uprooted, and the owner's veto on the ground that to so do will also uproot the wheat. The alternative advice is to wait until the harvest (the consummation of the age) when the reapers (angels) will be sent to gather first the tares for burning after which the wheat will be harvested and stored safely in the barn (heaven). Thus the co-existence with the church of false teachers is set forth. The fact that the separation of the two must wait until the end of the age and must be carried out by angels, not preachers and other moral reformers is clearly taught. Into this picture Jesus introduces Mk.4:26-29. When the gospel seed is sown, it begins a process of fruition which is not known to the sower. He leaves the field, retires to his house to sleep and awakes again to work, but all of the time, whether he sleeps or wakes the seed is growing. Finally the fruit is borne and the harvest is gathered. The parable seems to teach patience. God's will in the world will be done. It is inevitable. God's weltanschauung will be carried out in complete conformity to His eternal purpose (Eph.1:11). If more Christians understood this parable, there would be less disregard for and positive obedience to the parable of the tares. M23 - The subjunctive is used in a comparison, "as though he might throw." This has been claimed as unique; but Lk.11:5f. looks uncommonly like the same usage (it may be called a parabolic subjunctive). BW111 - The Subjunctive in Dependent (Subordinate) Clauses. ... 5. Comparative Clauses Where an Element of Contingency Is Present. "...hws anthrwpos balA ton sporon..." "The Kingdom of God is like a man (who) scatters seed on the ground." BW160 - Comparative Clauses. Particles which introduce comparative clauses are hws, hwsei, hwsper, kathws, and kathaper. These clauses modify the verb of the main cluase by showing manner or circumstance. They may also be used to explain or to function as predicate complements for copulative sentences. ... The verb in the comparative may be in the subjunctive mood. This seems to differ little from the use of the indicative mood (Mk.4:26). "...hws anthrwpos...". "Thus the Kingdom of God is as if a man should cast seed upon the ground." Cham174 - Comparative Clauses. 1. hws (from hos), 'as.' ... j. The comparative use is by far the most common. Mention of this usage has been left until last, because it is the one in which we are interested here. The examples are many: hws hoi hupokritai (Mt.6:5), 'as (or 'like') the hypocrites'; .... Sometimes, it is used with the subjunctive in comparative clauses: hws anthrwpos balA (here) 'as (if) a man should cast';... DM277 - The Moods Used. It is not the meaning of the particles or the significance of the comparison per se which causes the variation in mood, but the implications of the context. The fundamental ideas of actuality and potentiality determine the matter, as is always the case with mood.... (2) Where the element of contingency is introduced, the subjunctive is used. (here). MARKitGNTwuest91 - Expositors says, "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 has met with soil that gives promise of fruit (the disciples)." TCGTC-MARKcranfield167,8 - The suggestion that Mt.13:24-30 is an expansion of this Mk parable has little to commend it. We do not know the historical setting of the parable nor have we any specific indication of its application--only the general formula 'So is the kingdom of God, as if...'. The various interpretations suggested may be roughly classified according as they: (i) take the parable as an allegory, or (ii) direct attention primarily (a) to the seed, (b) to the period of growth, (c) to the harvest, or (d) to the contrast between sowing and harvest. Of these lines of interpretation ii(b) and ii(d) seem most natural. In favour of ii(b) it may be said that two out of the four verses are devoted to the period of growth, and each statement of vs.27f. increases the impression that during the period between sowing and reaping the farmer does noting to help the seed. Taking this line of interpretation, a likely meaning would be that it is without men's assistance that God brings his kingdom. But perhaps ii(d) is rather more probable. The fact that this brings the parable into the same pattern of thought as vs.21f and vs.30-32 is perhaps an indication that Mark at least understood it in this way. And the reminiscence of Joel 3:13 in vs.29 suggests that the harvest is significant for the interpretation, for it lends a certain soleminity to this detail and so serves to emphasize it--and perhaps also hints at the OT associations of harvest. To the development of detail in vs.27f a delight in dwelling on the pre-eminence of God's part in the processes of nature may have contributed, as well as the usual artistic motives which normally led Jesus to fill out his parables with details not necessary to his actual purpose. The parable then we take to be a parable of contrast. As seedtime is followed in due time by harvest, so will the present hiddenness and ambiguousness of the kingdom of God be succeeded by its glorious manifestation. TCGTC-MARKcranfield168 - hws. The addition of ean in the Byzantine text is an obvious grammatical improvement. balA. Moule, p.23, calls this 'a parabolic Subjunctive' and compares Lk.11:5,6. Bauer (under hws) regards the construction as intolerable, and suspects than an an=ean has been lost by accident before anthrwpos. The use of the aorist here and the present in vs.27 is perhaps to be explained as indicating that, when once the seed has been sown, the man goes on with his daily routine. Mark 4:27 And should sleep,; he goes to bed at night--NEB; and the sleeps by night--TCNT; and rise night and day,; and gets up in the morning--NEB; and rises by day--TCNT; and the seed should spring and grow up,; ...should spring up and grow--ASV; ...should sprout and grow--RSV; while the seed sprouts and grows tall--Wey; he knoweth not how.; he knows not how-- ABUV; without his knowing it--Gspd; though he has no idea how it happens--Phi; and be sleeping and rising, night and day,--and /the seed\ be sprouting, and lengthening itself,--/how\ //he\\ knoweth not: and may sleep, and may rise night and day, and the seed spring up and grow, he hath not known how; TRNTyeagerV241,2 - kai katheudA kai egeirAtai nukta kai hAmeran, kai ho sporos blasta kai mAkunAtai hws ouk oiden autos. kai (continuative conjunction). katheudA (3d.per.sing.pres.act.subj.of katheudw, contingency in a comparative clause). kai (adjunctive conjunction joining verbs). egeirAtai (3d.per.sing.pres.subj.of egeirw, contingency in a comparative clause). nukta (acc.sing.fem.of nux, time extent). kai (adjunctive conjunction joining nouns). hAmeran (acc.sing.fem.of hAmera, time extent). kai (continuative conjunction). ho (nom.sing.masc.of the article in agreement with sporos). sporos (nom.sing.masc.of sporos, subject of blasta and mAkunAtai). blasta (3d.per.sing.pres.act.subj.of blastanw, contingency in a comparative clause). kai (adjunctive conjunction joining verbs). mAkunAtai (3d.per.sing.pres.mid.subj.of mAkunw, contingency in a comparative clause). grow up - Mk.4:27. Meaning: To make l9ong; lengthen. Cause to grow. Parabolically of seed - Mk.4:27. hws (relative adverb in indirect question). ouk (negative conjunction with the indicative). oiden (3d.per.sing.aor.ind.of horaw, constative). autos (nom.sing.masc.of autos, subject of oiden). Translation: "...and were to sleep and get up, night and day, and the seed were to germinate and grow up, he knows not how." COMMENT: The verse is the continuation of the sentence which began in vs.26. Hws of vs.26 is still calling for the subjunctive mode, since we have a series of comparative clauses in each of which the element of cintingency is present. Jesus is describing a hypothetical case. "Suppose a man should...plant...sleep and rise...and it should sprout and grow..k.t.l." The hws of vs.27 introduces the indirect question. It means "in a way" that he does not understand. The farmer was not a botanist who understood the science of plant life, but he did know how to sow wheat and he had sense enough to wait for the harvest. The point is that the only task the man has is seed sowing. After that he goes about his daily routine, rising by day and lying down to sleep by night, while the seed is germinating and growing, despite the man's ignorance of botany. Seed, once sown, must be allowed to have the time required for harvest. Arrest the botanical process through impatience by rooting up tares and/or investigating the good seed to ascertain whether or not it has germinated, and we stop the harvest. When good seed is sown the earth does the rest without the sower's further concern. R470 - In nukta kai hAmeran, the sleeping and rising go on continually from day to day. Ear128 - Grow Up. The verb mAkunw occurs only here in the NT. In the middle voice, as here, it literally means "become long" or "grow" (RSV, NASB, NIV). MARKitGNTwuest91,2 - "Should sleep and rise." The verbs are present in tense, speaking of progressive action, "should be sleeping and rising," "suggestive of the monotonous life of a man who has nothing particular to do beyond waiting patiently for the result of what he has already done" (Expositors). "Should spring and grow." Again, durative in sense, "should be sprouting and lengthening." "He knoweth not how." The order in the Greek is "How, he knows not," the emphasis being on the word "how." Robertson has a valuable note on the latter expression: "The mystery of growth still puzzles farmers and scientists of today with all our modern knowledge. But nature's secret processes do not fail to operate because we are ignorant. This secret and mysterious growth of the kingdom in the heart and life is the point of this beautiful parable by Mark. 'When man has done his part, the actual process of growth is beyond his reach or comprehension' (Swete)." Translation: "And He was saying, In this manner is the kingdom of God, as if a man should throw the seed upon the earth, and should be sleeping and arising night and day, and the seed should be sprouting and lengthening; how, he does not himself know." MARKmcgarvey286 - "he knoweth not how." -- To some extent he knoweth how; it is by the process described in the next verse: "The earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear." He may know still further, that it grows by the chemical action of light, warmth, and moisture; but still there is a part of the process that he does not know. TCGTC-MARKcranfield168 - nukta kai hAmeran. The order is perhaps Semitic; the Jewish day begins at sunset. Other wise it may be explained as due to the fact that katheudA has already been put first. blasta: probably subjunctive (blastw is a by-form of blastanw). hws here means 'how.' NTC-MARKhendriksen165,6,7 - It would appear from verses 33, 34 (cf. Matt. 13:31,34) that when Jesus spoke the pair of parables recorded in Mark 4:26-32 (as also the one in 4:3-9), he was speaking to the crowds. In other words, Mark returns here to the situation that prevailed when from a boat the Lord addressed the people (verse 1). Between the parable of The Sower, to which such prominence is given in the Synoptics, and which Mark also reporte first of all (verses 3-9), and the one about The Seed Growing in Secret, which is peculiar to Mark, [155] there is a close relationship. The first stresses human responsibility: the seed cannot sprout, grow, and ear fruit unless it falls into good soil. Meaning: the word or message of God, the gospel, bears fruit only when the heart responds favorably. This is an aspect of the truth that must never be neglected. Yet, this may happen at times. A preacher asks his audience, "What can man do in order to be saved?" and then creates suspense by remaining silent a few moments..., after which he continues, "Let me tell you: he can do exactly nothing! God does it all!" Should he not also tell the other side of the story? When the jailer asked, "Men, what must I do to be saved?" Paul and Silas did not say, "You can do nothing at all." What they said was "Believe in the Lord Jesus and you shall be saved, you and your household" (Acts 16:30,31). It is true, nevertheless, that of himself man can do nothing. It is only by means of power imparted by God that man is able to turn to God in true faith. He cannot be converted unless he is first of all regenerated (John 3:3,5). See also Jer. 31:18; I Cor. 4:7; Eph. 2:8; Phil. 2:12, 13,; 4:13. On this aspect of the truth, namely, God's sovereignty, the present parable places the emphasis. It teaches that just as God alone, not the farmer, thoroughly understands and is in fact the Author of physical growth, so also God alone, not man, thoroughly understands and is the Author of spiritual growth, the establishment and progress of the reign of God in hearts, lives, and spheres. It is because of his will that the spiritual seed, the word or message of the gospel, asserts its increasingly powerful influence upon the hearts of men and thus also upon society generally. What a comfort this is, for now with patience we await the harvest that is certain to arrive. Victory is assured: God's plan must be and is going to be carried out. Accordingly, the parable sets forth three thoughts. So closely are they linked that the three actually form a unit. They are as follows: (1) To man growth is a mystery (verses 26,27). (2) The seed reveals its potency (verse 28). (3) The harvest-time spells victory (verse 29) Thus it is in the realm of nature; thus also in that of grace, for the kingdom's growth is also a mystery. Its (the kingdom's) word (cf. Matt. 13:19; 24:14) reveals its potency, which is going to become very clear on the day of the harvest, the final judgment, certain to arrive at the appropriate moment. To man growth is a mystery. Jesus is again describing "thekingdom of God." See on 1:15. He is saying that this reign of God over hearts and lives, with consequent influence in every sphere, is mysterious in its growth. It is with this kingdom or kingship as it is with a man who casts seed on the earth. Having entrusted the seed to the soil, evening arrives. For the Jews that meant the beginning of a new day. Soon afterward the man, tired out from a day of hard labor, goes to sleep, sleeping on and on until the dawn. In the morning he arises. As to the seed he has been scatering the preceding day, he fully realizes that he can do nothing about it. He lacks all control over the processes of germination and growth. When night falls once more, he again goes to sleep. Again he rises in the morning. That routine of sleeping and rising, sleeping and rising, night and day, night and day, goes on and on and on. Meanwhile the seed is sprouting and growing. Just how this growth takes place he, the farmer, does not know. Neither does the chemist or the most learned agricultural specialist. He has never been able to figure out exactly how the seed is able to transform a tiny bit of - shall we say "dead"? - soil into a living plant cell; no, not just into a cell, any cell, but into the kind of cell that is precisely similar to the cells that were in the plant from which the seed originated. All the farmer can do is trust. To be sure, he can cover the seed, root up weeds, loosen the soil, add fertilizer, and perhaps even channel water to his plot. All these things are important. But he cannot cause the seed to sprout and grow. As to that, all he can do is sleep night upon night, and rise day after day. The rest he must leave entirely to the seed, ultimately to the One who created the seed, who knows it thoroughly, and activates it. The farmer must trust and pray. He must wait patiently. In the spiritual realm this holds also. The admissions "I cannot" and "I know not" are just as true with respect to the establishment and growth of the reign of God as they are with respect to germination and development of physical seed. For "I cannot" see I Cor. 3:6, "I planted, Apollos watered, but God supplied the growth." For "I know not" see John 3:8, "The wind blows where it wills, and you hear the sound, but you do not know where it comes from and where it goes to. So is everyone who is born of the Spirit." Mark 4:28 For the earth bringeth forth fruit of herself; The earth bears fruit of itself--ABUV; The ground produces a crop by itself--NEB; The earth...without any help from anyone--Phi; first the blade, then the ear,; first a blade, then the ear of corn--Phi; first the blade, then the head--NASB; first the stalk...--Wms; after that the full corn in the ear.; after that the corn is full...--Alf; then the full grain...--ASV; then full-grown corn...--NEB; then fully developed wheat in the head--Gspd; //Of itself\\ the earth beareth fruit,--/first\ a blade, /afterwards\ an ear, /after that\ full' corn in the ear; for of itself doth the earth bear fruit, first a blade, afterwards an ear, afterwards full corn in the ear; TRNTyeagerV242,3,4 - automatA hA gA karpophorei, prwton chorton, eiten stachun, eiten plArA siton en tw stachui. automatA (adverbial). of one's own accord - Acts 12:10. of one's self - Mk.4:28. Meaning: A combination of autos and memaa (from maw) - "to desire eagerly." Hence to be motivated by oneself, without outside stimulation. Automatic. With reference to the earth producing fruit without cultivation - Mk.4:28. With reference to prison doors opening automatically - Acts 12:10. It declines like an adjective, following its adjunct in number, gender and case, but is used like an adverb. In Mk.4:28 it is nominative, singular, feminine in agreement with hA gA, which follows. hA (nom.sing.fem.of the article in agreement with gA). gA (nom.sing.fem.of gA, subject of karpophorew, customary). karpophorei (3d.per.sing.pres.act.ind.of karpophorew). prwton (adverbial). chorton (acc.sing.masc.of chortos, direct object of karpophorei). eiten (rare form of eita, temporal adverb). stachun (acc.sing.masc.of sitos, direct object of karpophorei). eiten (rare form of eita, temporal adverb). plArA (acc.sing.masc.of plArAs, in agreement with siton). siton (acc.sing.masc.of sitos, direct object of karpophorei). en (preposition with the locative of place where). tw (loc.sing.masc.of the article in agreement with stachui). stachui (loc.sing.masc.of stachus). Translation: "Automatically the earth bears fruit - first a blade, then an ear, then full corn in the ear." COMMENT: The reason for the sower's lack of concern ov vs.26,27 is here given. Once the seed is committed to the soil (the sower's obligation) the process is automatic, due to the built in qualitites of seed and soil. This the Lord of Harvests provided in creation. He understands the biochemistry, and perhaps some scientists do also, at least in part, but it is not necessary for the sower to understand it in order to grow luxuriant harvests. The most ignorant farmer can realize rich harvests if only he will do what is required of him. He must sow the seed. This does not require a graduate degree in agronomy. God does not need experts, though He does not repudiate expertise, if it is humble. All God needs is a faithful sower who can be patient and wait. Note prwton...eiten...eiten here in chronological sequence. Cf.#487 and 2185 for other examples. The order will not be reversed. God's order is blade, ear and full grain. Some pastors expect at least ears if not full grain from the people after the first night of the revival. Babes in Christ must be given time to grow, though it need not take as long as most of them do. Cf.#632 and note that chortos is included in the works "to be burned" in I Cor.3:12. Remember from the parable of the tares that in early development the blade resembles the wheat. The children of the Wicked One who also grow in the field (the world) have a development also, but their fruit is not true full grain - at least, not for the glory of God. It is well for the Christian social reformer to remember that the judgment of the tares is as inevitable as is the harvesting of the wheat. The angels in judgment at the Second Coming of our Lord will perform both functions, at the direction of the King, unto Whom all judgment has been committed (Jn.5:22). Christians who, like just Lot, are vexed with the wickedness of the unsaved in this age, should keep in mind that it is not ours to judge (Mt.7:1-3). We need not fear that Satan's program will achieve his wicked goal. It assuredly will not. (I Jn.4:4). R549 - The Greek prefers the personal connection of the adjective with the subject to the adverbial connection with the verb (thus the adjective automatA is used as an adverb in English; cf. T225 and Acts 12:10, "all by itself." Ear128,9 - Of Herself. This is one word in the Greek, automatA, from which we get the adverb "automatically." autos is the Greek word for "self." Incidentally, an "automobile" is a vehicle that moves by itself. The Greek word is found (in NT) only here and in Acts 12:10, where the prison gate opened automatically for Peter to escape. Today we would say "by itself" (NASB) or "all by itself" (NIV). Incidentally, the Greek word occurs in the emphatic position at the very beginning of the sentence, which supports the NIV. Ear129 - Blade...Ear...Full Corn. The first word is chortos, which literally means "grass." Here it is used for "stalks of grain in their early, grass-like stages" (AG). The second word is stachus, which means a "head" of grain. The third word ("corn") is sitos, which first meant "wheat" and then "grain" in general. The best translation is: "First the stalk, then the head, then the full kernel in the head" (NIV). It should be noted that this parable of the growing seed (vs.26-29) is found only in Mark's Gospel. It is obviously related to the parable of the sower (vs.2-8, 13-20), which is recorded also in Mt. (13:1-9, 18-23) and Lk. (8:4- 8, 11-15). Besides these, Mk. has only two other parables of Jesus--the mustard seed (vs.30-32) and the wicked tenants (12:1-11). DM119,20 - ...(3) The Adjective Used as an Adverb. The adverb bears a very close relation to the adjective, which was "probably the earliest and simplest adverb" (R-S. 66). This primitive connection is demonstrated in the use of the adjective in direct relation to the verbal idea of the sentence. The case of the adjective in this construction is usually accusative (of reference), though the other oblique cases may be used (cf. pollw in Rom.5:9). Frequently an adjective is used in its pure adjectival relation when English idiom would require an adverb (Mk.4:28; cf. G. 269). Care should be taken to distinguish these instances from the true adverbial use of the adjective. The distinction is sometimes obscure between the predicate adjective and the adverbial adjective. The question is to be determined by whether the relation of the adjective is more intimate with the noun or the verb. Thus hopou An IwanAs to prwton baptizwn in Jn.10:40 means, not "where John was the first to baptize," but "where John first entered upon the process of baptizing"; while in Mk.4:28 hA gA karpophorei prwton chorton means "the land bears a blade first" and not "the first thing the land does is to bear a blade." That is, in the latter instance prwton is more closely related to chorton than it is to karpophorei, while in Jn.14:10 prwton clearly modifies baptizwn rather than IwanAs, and, therefore, functions as an adverb. In that fact lies the distinction (cf. R. 657). MARKitGNTwuest92,3 - "The earth bringeth forth fruit of herself." The words "of herself" are the translation of automatA which is made of of autos "self," and memaa "to desire eagerly." The word means in its totality, "self-moved, spontaneously, without external aid, and also beyond external control, with a way and will, so to speak, of its own that must be respected and waited for." We get our word "automatic" from this Greek word automatA. There is only one other example of its use in the NT, where the gate opens to Peter of its own accord (Acts 12:10). The earth, therefore, brings forth fruit automatically. The nature of the soil, the weather, and the cultivation of the plant, all enter in. But the secret of the growth is in the seed itself. "Blade" is from chortos "grass, herbage," the first shoots out of the soil; "ear" is from stachus "an ear of corn or grain," the covering of the grain itself; "full corn" is from sitos "wheat or corn," the grain itself. Just so, we sow the seed, God's Word; the soil, namely the soul, receives it; the Holy Spirit works on the heart of the sinner, uses the seed sown and causes it to germinate and grow. This is the law and order in nature and also the law and order of grace in the kingdom of God. Gould says, "This single fact creates the confidence shown by Jesus in the ultimate establishment of His kingdom in spite of the obstacles which obstruct its progress." Translation: "The earth bears fruit spontaneously, first, herbage, then, a covering for the grain (the ear), then the fully-developed grain in its covering." TCGTC-MARKcranfield168 - automatA. The adjective is here used almost as an adverb. It occurs only once more in the NT, in the LXX six times; in classical Greek it is not specially uncommon. eiten. The Ionic form of eita, found only here in NT, but not uncommon in the papyri. plArAs sitos. Perhaps with Taylor we should accept the reading plArAs siton as original, as it accounts for the other readings. Examples of plArAs treated as indeclinable go back to the second century B.C. NTC-MARKhendriksen167,8,9 - The seed reveals its potency. "By itself" (literally "automatically") means "without visible cause," and "apart from any human help." Think of the city gates which opened to Peter "of its own accord" (Acts 12:10, the only other New Testament instance of the occurrence of this word). The secret of growth has, as it were, been entrusted to the earth. However, this term "earth" by metonymy must here mean "the seed embedded in the earth." To that seed God entrusted the secret, so that it now, as it were, "knows" exactly what it has to do, when to do it, and how. As to man, if the day after sowing, or even the next day or the following one, he looks at the field, he sees no sign of life whatever. But some time later when he looks again, he stands amazed when he beholds ever so many little sprouts where before nothing had been visible. He exclaims, "What potency was concealed in things so small!" So it is also with the kingdom, the reign of God. A faithful minister scatters the seed year upon year. He explains, pictures, invites, exhorts, comforts, warns, urges, makes pastoral calls. Nevertheless, to a considerable extent his efforts seem to have been futile. Then of a sudden the winds of God begin to blow upon the gardens (hearts) of his parishioners (cf. Son of So. 4:16). The word shows its power. It had been active before, but results had not been greatly in evidence. But now men and women, old and young, educated and unlettered, rich and poor, jubilantly confess ther faith and show this in their lives. The Spirit is working mightily, always in connection with the word, the gospel. The people have peace within their hearts, the assurance of salvation. They look forward to the inheritance stored up for them in heaven. But that is by no means all. These people are grateful. Therefore they realize that everything must be done to the glory of their wonderful God (Ps. 150; John 17:1-4; Rom. 11:36; I Cor. 6:20; 10:31; Jude 24, 25; Rev. 4:11; 5:12-14; 19:1-8). They also begin to put forth every effort not only to be the means in God's hand for the conversion of others, a worthy ideal indeed (Prov. 11:30; Dan. 12:3; Matt. 11:28- 30; 23:37; I Cor. 9:22), but also to see to it that the will of God as revealed in his Word is recognized and obeyed in every sphere: the family, the church, government (on every level), education, art, science, literature, commerce, industry, etc., etc. Thus the kingdom or reign of God becomes established upon the earth. Note the progress that is here indicated: from blade to ear to full grain in the ear. [157] In the plant world this transition from one stage to another is so gradual that it can truly be called imperceptible. Try to indicate the precise moment when the blade develops into the ear, or the latter produces a row of full kernels. It cannot be done. Nevertheless, though imperceptible, development is also inevitable. Under normal conditions nothing can stop growth. Who has not seen places where a plant pushed its head through a sidewalk or a wall or at times even through a pipe? Something very similar happens in the case of the kingdom of heaven. Though it may not be possible clearly to describe growth in holiness - hence, progress in the reign of God over one's life - from one day to another, nevertheless it remains true that "The path of the righteous resembles the light of dawn, that shines more and more brightly until the full-orbed day" (Prov. 4:18). This holds not only with respect to the life of the individual believer; it holds also with reference to the influence of the gospel as throughout the centuries, little by little, it travels from one nation to another, and increasingly causes its power to be felt in every sphere of life. (See N.T.C. on Matt. 24:14. This clearly reveals the potency of the word (Isa. 40:6-8; I Peter 1:24,25; Heb. 4:12). Mark 4:29 But when the fruit is brought forth,; ...is ripe--ASV; ...offereth itself--Alf; But when the grain is ripe--RSV; But when the crop permits--NASB; immediately he putteth in the sickle, at once he puts in...--RSV; he sends for the reapers without delay--Phi; because the harvest is come.; because the harvest-time has come--NEB; for the reaping time...Wms; because the harvest stands ready--Amp; but //as soon as the fruit yieldeth itself up\\ /straightway\ he sendeth forth the sickle, because standing by is the harvest. and whenever the fruit may yield itself, immediately he doth send forth the sickle, because the harvest hath come.' TRNTyeagerV244,5 - hotan de paradoi ho karpos, euthus apostellei to drepanon, hoti parestAken ho therismos. hotan (temporal conjunction introducing an indefinite temporal clause). de (continuative conjunction). paradoi (3d.per.sing.2d.aor.subj.of paradidwmi, indefinite temporal clause). ho (nom.sing.masc.of the article in agreement with karpos). karpos (nom.sing.masc.of karpos, subject of paradoi). euthus (adverbial). apostellei (3d.per.sing.pres.act.ind.of apostellw, futuristic). to (acc.sing.neut.of the article in agreement with drepanon). drepanon (acc.sing.neut.of drepanon, direct object of apostellei). sickle - Mk.4:29; Rev.14:14,15,16,17,18,18,19. Meaning: From drepw - "to pluck." Hence, a plucking tool; pruning hook; sickle; reaping instrument. Parabolically in Mk.4:29. Used by the angels in judgment, in a metaphorical sense, in the passages in Revelation. hoti (causal conjunction). parestAken (3d.per.sing.perf.act.ind.of paristAmi, consummative). ho (nom.sing.masc.of the article in agreement with therismos). therismos (nom.sing.masc.of therismos, subject of parestAken). Translation: "And when the fruit will allow it, he goes in with the sickle, because the harvest has come." COMMENT: hotan with the subjunctive in paradoi is an indefinite temporal clause. Jesus is not setting a definite time for harvest, but pointing to it as a future fulfillment of the sowing and growing process. Cf.#368 for the basic idea in paradidwmi. To give alongside; to surrender; to give up. The idea of giving permission pervades this passage. "When the fruit is ready to be harvested." Until that time the reaper is forbidden to harvest the crop. Vs.28 has described the cycle that must be completed in terms of blade, ear and full development. Only in the third stage is the harvest ready. When it is - then comes harvest. Only then does the sower put in his sickle. The parable can be applied to the parable of the tares as well as to this one. When the wheat is fully developed, and only then, will the Christians be finished with this life. Cf.Rev.3:2. Some of the saints at Sardis remained (had escaped a previous martyrdom) because their God-assigned works on earth were not yet finished. The same is true of the tares. The Amorites were spared judgment for 400 years because they had not developed their wickedness to the "full corn in the ear" stage. Cf.Gen.15:16. Also II Thess.2:7,8. G.H.Lang says of the parable of spontaneous growth, "This exhibits (a) that the affairs of the kingdom of God go on though man perceiveth it not. This is because the Son of Man and His Enemy uninterruptedly continue their activities, even as the forces of nature go on automatically: "the earth beareth fruit spontaneously" automatically (automata). (b) Growth is a process and takes time: blade, ear, and full grain. (c) Harvest is determined by ripeness, not by calendar clock: "when the fruit permits straightway he sends forth the sickle, because the harvest has come." ("permits" points to a definite season and action; paradoi - aorist subjunctive). "Thus God's judgments are at proper seasons, which, though in His foreknowledge known and controlled by Him, are not determined by the calendar as are human assizes, but by the moral consideration of ripeness of character and ways." (G.H.Lang, The Parabolic Teaching of Scripture, Wm.B.Eerdmans Pub.Co., 1956, p.82). "The iniquity of the Amorites is not yet full" (Gen.15:16), and therefore full judgment on them was delayed for 400 years. This gave opportunity for repentance in humble hearts (II Pet.3:9). The connection between the parable of the growing seed and the great commission with its work of world evangelism is seen in Paul's comments to the Corinthians (I Cor.1:11- 17; 3:5-8). MARKitGNTwuest93 - "When the fruit is brought forth." The verb is paradidwmi "to give over, deliver up, to yield up." It is active in voice. Vincent suggests "When the fruit shall have allowed, i.e., shall have admitted of being harvested." Xenophon and Herodotus use the word in the sense of permit or allow. An exact parallel to this occurs in the historian Polybius, "When the season permitted." "He putteth in." The verb is apostellw "To send forth." This verb is used in Jn.4:38 of sending forth the apostles to reap the harvest of souls. The sickle here stands for the reapers who use it when the harvest stands ready for it. "The harvest is come." The verb is paristAmi "to stand at the side of," thus, "to stand by," here, "to stand ready." It is perfect in tense, referring to a process complete in past time, having present results. The growing process of nature had brought the grain to complete maturity of growth, and as a result, it was in a condition for harvesting. Translation: "And whenever the fruit permits, immediately, he sends forth the sickle, because the harvest stands ready." MARKmcgarvey286,7 - "But when the fruit." -- Although the sower knows not how the seed grows, and remains not to see its growth, still it grows. From sowing time till harvest the man has nothing to do: no intermediate cultivation is required. This is true of the "corn" (wheat and barley) referred to, though not of our Indian corn. The kingdom of heaven is like this (vs.26), in that the seed of the kingdom, which is the word of God, when sown in a community, even though the sower go away and neglect it, will spring up of itself and bear fruit, and will be ready at a future day for the harvest. This is often exemplified in the labors of the evangelist. He preaches in a community faithfully, and apparently without success, for a length of time, and then, after a lapse of months or years, returns to the same place, and with comparatively little exertion reaps an abundant harvest. The parable teaches, what observation abundantly confirms, that such an adaptation exists between the human soul and the word of God, that when the latter is once implanted a future harvest will usuallty be the result. TCGTC-MARKcranfield168,9 - paradoi. A vernacular subjunctive form: cf. doi (8:37), gnoi (5:43). The verb paradidwmi is here apparently used in the sense 'permit', which it sometimes has in classical Greek. It seems hardly necessary to suspect a mistranslation of Aramaic here, as some do. The last part of the verse is a reminiscence of Joel 3:13. parestAken: 'is here'. NTC-MARKhendriksen169,70 - The harvest-time spells victory. Whenever the (conditions of the) crop permits [158] means when the proper time arrives; then, but not until then. The description of harvest or harvest-time - the word used in the original can mean either - is very dramatic. At once, without any delay, the man (of verse 26) [159] puts in the sickle, for the moment for which he has been waiting has finally arrived. Farmers who wait too long are going to suffer loss. Thus it is in nature. Thus also in the spiritual realm. The picture drawn is truly apocalyptic. See Joel 3 (Heb. 4); 13: Rev. 14:14-16. The lesson is: the victory is sure; harvest is approaching and will certainly arrive at the very moment decided in God's eternal plan. Then God's kingdom will be revealed in all its splendor (Rev. 11:15; 17:14). "Be patient, therefore, brothers, until the arrival of the Lord. Look, the farmer waits for the precious produce of the soil, being patient over it until he receives the early and the late rain. You also should continue to wait patiently. Strengthen your hearts, for the arrival of the Lord is near" (James 5:7,8). [Footnote 152] - Or: the head. [Footnote 153] - Or: kernel. [Footnote 154] - Or: the time of the harvest has arrived. [Footnote 155] - The theory according to which the parable of The Seed Growing in Secret and that of The Tares had a common source and were originally one is based on the circumstance that several of the same words occur in both: Mar 4:27 and Matt. 13:25 - katheudw; Mar. 4:27 and Matt. 13:26 - blastaw, - anw; Mar. 4:28 and Matt. 13:30 - prwton; Mar. 4:28 and Matt. 13:30 - chortos; Mark 4:28 and Matt. 13:30 - sitos; Mar. 4:29 and Matt. 13:26 - karpos; Mar. 4:29 and Matt. 13:30 - therismos. But since both parables are based on that which happens or may happen when fields are being sown, a certain amount of verbal similarity seems natural. Besides, the stories themselves are different, and so were the reasons for telling them. The theory is therefore unacceptable. [Footnote 156] - In the original the supposed casting or scattering of seed is viewed as one act; hence, the aor. subjunctive is used. For the "sleeping" and "rising"; "sprouting" and "growing" present subjunctives occur, since these supposed actions are veiwed as continuing processes. [Footnote 157] - In the original the three nouns are the accusatives of chortos, stachus, and sitos. The first, easy to associate with grass, in the New Testament frequently refers to the green grass of the field (Mark 6:39; cf. Matt. 14:19; John 6:10; see also Rev. 8:7; 9:4). It may, however, also refer to the wild flowers (Matt. 6:30; Luke 12:28; James 1:10,11). The parallelism in I Peter 1:24 brings out his meaning strikingly. Here in Mark 4:28 (cf. Matt. 13:26) the term indicates grain in its early, grass- like, stage; hence, early grain, blade. We ourselves speak of the grass family as being the most important of all plant families and including such cereals as: rice, wheat, barley, corn, rye, millet, and oats. The second of the three nouns refers to the ear or head of grain, that is, the grain-bearing spike of the cereal plant. Cf. Mark 2:23; also Matt. 12:1; Luke 6:1. Is the STACH stem a modification of STA (cf. istmni), hence also related to English stand, depicting ears or heads of grain as standing, or standing out, being prominent? But his etymology is very uncertain. Certain is that Paul included Stachys of Rome among those believers to whom he sent a greeting (Rom. 16:9). The third noun, wheat, and more in general grain, refers here to the (full) kernel in the ear or head. In other Greek literature it also indicates the food that is made from grain; hence, bread. Sitology is the science of dietetics and nutrition. [Footnote 158] - paradoi, aor. subj. of paradidwmi. This verb does not here have its more usual meaning of hand over, or hand down, or even commit, commend; but in this case signifies permits, allows. Somewhat similar but not identical is the use of this verb in I Peter 2:23 ("yielded," "entrusted himself"). [Footnote 159] - The theory according to which this "man" indicates Christ is rather general among commentators. Some of the arguments favoring it might be: (a) According to Jesus' own explanation of the parable of The Tares (Matt. 13:37) the sower in that story-illustration is the Son of man. So why not in this parable? (b) In Rev. 14:14-16 the one who swings the sickle is again none other than the Son of man. So why not here? On the other hand, the following points should also be taken into consideration: (a) Here (Mark 4:26) we do not read "the sower" but simply "a man." (b) That Jesus Christ would describe himself as sleeping night after night and getting up morning upon morning sounds somewhat strange; and that he would actually say that he himself does not know how the seed sprouts and grows would, to say the least, appear to be the injection into this parable of an element that is foreign to its central idea. Consequently, the best procedure, it would seem to this author, would be to refrain from saying that everything in this parable that is said about this "man" must be ascribed to Jesus Christ. This still leaves room for the belief that the Son of man described in Rev. 14:14-16 does indeed symbolize Christ the Judge and Conqueror. And the actions described in that passage is the same as is indicated here in Mark 4:29. TNICotNT-MARKlane168,9,70 - Mark alone records the little parable of the growth of the seed. [64] With its reflection on sowing, growth and harvest it invites comparison with the parable of the sower. In that parable the meaning of the interim before the final manifestation of the Kingdom was clarified in a positive sense; the time of waiting is a time for sowing. The mystery of the Kingdom provides an opportunity for seed to be scattered in the field. In the parable of the sower significant attention was given also to the resistance and obstruction encountered by the seed. By contrast, the parable of the seed is oriented to the idea of the power released through the scattering of the seed. In this parable the identity between the sower and the harvester is emphasized. There can be no doubt that the harvest in view is the coming judgment of the world, for the concluding words of verse 29 reflect the Hebrew text of Joel 3:13. The stress in the parable thus falls upon the sowing of the seed as a messianic work which unleashes mysterious forces which operate of themselves in the achievement of the sovereign purposes of God. The parable clarifies the relationship between what was then seen of Jesus within the context of his mission and what may still be expected of him. His work was sowing; only after a certain lapse of time will there be the gathering of the harvest. The period between sowing and harvest, however, is not insignificant; for in that period something happens. In this connection there occur some remarkable expressions. According to verse 27, the seed germinates and sprouts; it springs up and matures in a mysterious manner that goes almost unnoticed. This is the emphasis behind Mark's phrase "he knows not how." In verse 28 it is stressed that it is not by human intervention that the seed grows; the earth produces fruit "spontaneously." [67] This does not mean that the sower abandons his work, nor that he is uninterested in what takes place, for this is not the point in the reference to his sleeping and rising. It means that the seed must be allowed its appointed course, as the process of growth and ripening advances toward a harvest that is approaching. The sower takes account of the growth of the seed, but he cannot fully understand it. His ultimate interest is in the purpose for which the seed was sown - the harvest; when the grain is ripened, he immediately sends forth the sickle into the grain. These expressions exhibit aspects of the mysterious manifestation of the Kingdom of God in history. It comes mysteriously, by God's initiative and appointment, without human intervention. Important elements in the parable are the certainty of the harvest in spite of the sower's temporary passivity [68] and the germinal power of the seed as the pledge and guarantee of its maturation. The certainty of the mature crop is indissolubly associated with the action of the seed within the soil. The total organic situation must be appreciated: emphasis falls not merely upon the harvest which is assured, [69] but upon the seed and its growth as well. The seed which is sown is the authoritative proclamation of Jesus, which does not prove barren. The proclamaton of the gospel is the pledge of the ultimate manifestation of the Kingdom; it mysteriously, but irresistibly, brings it near. The parable thus depicts the coming of the Kingdom in comprehensive terms while emphasizing the sovereign initiative of God in the establishment of his rule. [Footnote 64] - A convenient summary of five approaches to this parable is provided by C.E.B. Cranfield, "Message of Hope. Mark 4:21-32," Interpretation 9 (1955), pp. 158-162. Cranfield prefers to find the point of the parable in the contrast between sowing and harvest, thus bringing its pattern of thought into conformity with Ch. 4:21,22 and 30-32. On this understanding it is "the parable of seedtime and harvest," and teaches that as seedtime is followed by harvest, "so will the present hiddenness and ambiguousness of the kingdom of God be succeeded by its glorious manifestation" [Footnote 67] - Mark's use of the rare word sutomstA is deliberate, and reflects on the characteristics of growth. [Footnote 68] - J. Jeremias is much impressed with this detail, and so entitles Ch. 4:26-29 "the parable of the Patient Husbandman." There is, however, no reflection on the element of patience within the text; it has been imported from Jas. 5:7. Jeremias sees in the parable a reply to those of Zelotic persuasion who wished to bring in the Kingdom by force..... [Footnote 69] - Cf. C.H. Dodd,...., who interprets "harvest" in the light of Mt. 9:37-38 and Lk. 10:2, and so finds support for the concept of realized eschatology. Jesus saw in the success of John the Baptist a sign that the power of God was at work; his parable suggests that the crisis of harvest is now at hand. The adoption of the eschatological language of Joel 3:13, however, resists Dodd's interpretation. MARKj&d128,9,30 - E. THE PARABLE OF SECRET GROWTH 4:26-29 COMMENT All four parables of Jesus as recorded in Mark were given at the same time and place. Only this parable is not mentioned either by Matthew or Luke. OUTLINE - A picture of the kingdom of God. (1) A man who sows seed, vs. 26. (2) He waits for the growth, vs. 27. (3) The visible growth, vs. 28. (4) The harvest, vs. 29. ANALYSIS A Picture Of the Kingdom of God I. A MAN WHO SOWS THE SEED, v.26. 1. The seed must be boradcast. 2. The seed must go into the earth. II. HE WAITS FOR THE GROWTH, v. 27. 1. In the ordinary course of living. 2. The growth occurs he knows not how. III. THE VISIBLE GROWTH, v. 28. 1. First the blade of grass. 2. Then the ear. 3. Then the grain in the ear. IV. THE HARVEST, v. 29. 1. When the grain is ripe. 2. Sickle thrust in for the reaping. EXPLANATORY NOTES To some extent he knoweth how; it is by the process described in the next verse: "the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear." He may know still further, that it grows by the chemical action of light, warmth, and moisture; but still there is a part of the process that he does not know. Although the sower knows not how the seed grows, and remains not to see its growth, still it grows. From sowing time till harvest the man has nothing to do: no intermediate cultivation is required. This is true of the "corn" (wheat and barley) referred to, though not of our Indian corn. The kingdom of heaven is like this (verse 26), in that the seed of the Kingdom, which is the word of God, when sown in a community, even though the sower go away and neglect it, will spring up of itself and bear fruit, and will be ready at a future day for the harvest. This is often exemplified in the labors of the evangelist. He preaches in a community faithfully, and apparently without success, for a length of time, and then, after a lapse of months or years, returns to the same place, and with comparatively little exertion reaps an abundant harvest. The parable teaches what observation abundantly confirms, that such an adaptation exists between the human soul and the word of God, that when the latter is once implanted a future harvest will usually be the result." (J.W. McGarvey). MARKbarclay104,5,6,7: He said to them: "This is what the Kingdom of God is like. It is like what happens when a man casts seed upon the earth. He sleeps and he wakes night and day, and the seed sprouts and grows - and he does not know how it does it. The earth produces fruit with help from no one, first the shoot, then the ear, then the full corn in the ear. When the time allows it, immediately he despatches the sickle, for the time to harvest has come." This is the only parable which is peculiar to Mark. He alone relates it to us. The Kingdom of God really means the reign of God; it means the day when all the world will accept the will of God, and when God's will will be done as perfectly in earth as it is in heaven. That is the aim and the goal of God for the whole universe. This parable is short but it is filled with unmistakable truths. It tells us of the helplessness of man. The farmer does not make the seed grow. In the last analysis he does not even understand how it grows. It has the secret of life and of growth within itself. No man has ever possessed the secret of life; no man has ever created anything in the full and literal sense of the term. Man can discover things; he can rearrange them; he can develop them; but create them he cannot. We do not create the Kingdom of God; the Kingdome is God's. It is true that we can frustrate it and hinder it. We can make a situation in the world where it is given the opportunity to come more fully and more speedily. But behind all thinks is God and the power and will of God. It tells us something about the Kingdom. It is a notable fact that Jesus so often uses illustrations from the growth of nature to describe the coming of the Kingdom of God. (a) Nature's growth is often imperceptible. We do not see a plant growing. If we see it every day we cannot see the growth taking place. It is only when we see it, and then go away, and then come back after an interval of time that we see the difference. It is so with the Kingdom. There is not the slightest doubt that the Kingdom is on the way if we compare, not today with yesterday, but this century with the century which went before. When Elizabeth Fry went to Newgate Prison in 1817 she found in the women's quarters three hundred women and numberless children crammed into two small wards. They lived and cooked and ate and slept on the floor. The only attendants were one old man and his son. They crowded, half naked, almost like beasts, begging for money which they spent on drink at a bar in the prison itself. She found there a boy of nine who was waiting to be hung for poking a stick through a window and stealing paints valued at twopence. In 1853 the weavers of Bolton were striking for a pay of 71/2 d. a day; and the miners of Stafford were striking for a pay os 2s.6d.a week. Nowadays things like that are unthinkable. Why? Because the Kingdom is on the way. The growth of the Kingdom may, like the growth of the plant, be imperceptible from day to day; but over the years that growth is plain. (b) Nature's growth is constant. Night and day, while man sleeps, growth goes on. There is nothing spasmodic about God. The great trouble about human effort and human goodness is in fact that they are spasmodic. One day we take one step forward; the next day we take two steps back. But the work of God goes on quietly; unceasingly God unfolds His plan. " God is working His purpose out, as year succeeds to year: God is working His purpose out, and the time is drawing near-- Nearer and nearer draws the time--the time tha shall surely be, When the earth shall be filled with the glory of God as the waters cover the sea." Nature's growth is inevitable. Ther is nothing so powerful as growth. A tree can split a concrete pavement with the power of its growth. A weed can push its green head through an asphalt path. Nothing can stop growth. It is so with the Kingdom. In spite of man's rebellion and disobedience, God's work goes on; and nothing in the end can stop the purposes of God. It tells us that there is a consummation. There is a day when the harvest cvomes. Now inevitably when the harvest comes two things happen--things which are opposite sides of the same thing. The good fruit is gathered in, and the weeds and the tares are destroyed. Harvest and judgment go hand in hand. When we think of this coming day three things are laid upon us. (a) It is a summons to patience. We are creatures of the moment and inevitably we think in terms of the moment. God has all eternity in which to work. "A thousand years in Thy sight are but as yesterday when it is past, and as a watch in the night." (Psalm 90:4) Instead of our petulant, fretful, irritable human hastiness we should cultivate in our souls the patience which learned to wait on God. (b) It is a summons to hope. We are living today in an atmosphere of despair. People despair of the Church; they despair of the world; they look with shuddering dread on the future. "Man," said H. G. Wells, "who began in a cave behind a windbreak will end in the disease-soaked ruins of a slum." Between the wars Sir Philip Gibbs wrote a book in which he looked forward. He was thinking of the possibility of a war of poison gas. He said something like this. "If I smell poison gas in High Steet, Kensington, I am not going to put on a gas-mask. I am going to go out and breathe deeply of it, because I will know that the game is up." So many people feel that for humanity the game is up. Now no man can think like that and believe in God. If God is the God we believe Him to be there is no room for pessimism in life. There may be remorse, regret; there may be penitence, contrition; there may be heart-searching, the realization of failure and of sin; but there can never be despair. "Workman of God! O lose not heart, But learn what God is like, And, in the darkest battle-field, Thou shalt know where to strike. "For right is right, since God is God, And right the day must win: To doubt would be disloyalty, To falter would be sin." It is a summons to preparedness. If there comes the consummation we must be ready for it. It is too late to prepare for it when it is upon us. We have literally to prepare to meet our God. But if we live in patience which cannot be defeated, in hope which cannot despair, and in preparation which ever sees life in the light of eternity, we shall, by the grace of God, be ready for God's consummation when it comes.