This parable sets forth a philosophy of the divine operations very beautiful and true, and none the less impressive for the simple garb in which it is clothed.
I. All things come from one steady, divine purpose.
We may notice in passing how reverentially the prophet believes that agriculture is taught by God. He would have said the same of cotton-spinning or coal-mining. Think how striking a figure that is, of all the world as God's farm, where He practises His husbandry to grow the crops which He desires.
What a picture the parable gives of sedulous and patient labour for a far-off result!
It insists on the thought of one steady divine purpose ever directing the movements of the divine hand.
That is the negation of the godless theory that the affairs of men are merely the work of men, or are merely the result of impersonal causes. The world is not a jungle where any or every plant springs of itself, but it is cultivated ground which has an Owner who looks after it.
It is the affirmation that God's action is regulated by a purpose which is intelligent, unchanging, all-embracing to us because revealed.
II. That steady purpose is man's highest good.
The end of all the farmer's care is the ripening of the seed. God's purpose is our moral, intellectual, and spiritual perfecting.
Neither His own 'glory' nor man's 'happiness,' which are taken by different schools of thought to be the divine aim in creation and providence, is an object worthy of Him or adequate to explain the facts of every man's experience, unless both are regarded as needing man's perfecting, for their attainment. God's glory is to make men godlike. Man's happiness cannot be secured without His holiness.
God has larger and nobler designs for us than merely to make us happy.
'This is the will of God concerning you, even your sanctification.'
Nothing short of that end would be worthy of God, or would explain His methods.
III. That purpose needs great variety of processes.
This is true about nations and about individuals.
Different stages of growth need different treatment.
The parable names three operations:--
Ploughing, which is preparation;
Sowing, or casting in germinating principles;
Threshing, which is effected by tribulation, a word which means driving a 'tribulum' or threshing-sedge over ears of grain.
So sorrow is indispensable for our perfecting.
By it earthly affections are winnowed away, and our dependence on God increased. A certain refinement of spirit results, like the pallor on the face of a chronic invalid, which has a delicate beauty unattainted by ruddy health. A capacity for sympathy, too, is often the result of one's own trials. Rightly borne, they tend to bend or break the will, and they teach how great it is to suffer and be strong.
But sorrow is not enough; joy is indispensable too. The crop is threshed in tribulation, but is grown mostly in sunshine. Calm, uneventful hours, continuous possession of blessings, have a ministry not less than afflictions have. The corn in the furrow, waving in the western wind, and with golden sunlight among its golden stems, is preparing for the loaf no less than when bound in bundles and lying on the threshing-floor, or cut and bruised by sharp teeth of dray or heavy hoofs of oxen, or blows of swinging flails.
So do not suppose that sorrow is the only instrument for perfecting character, and see that you do not miss the sanctifying and ripening effect of your joyous hours.
Again, different types of character require different modes of treatment. In the parable, 'the fitches' are sown in one fashion, and 'the cummin' in another the 'wheat' and 'barley' in still another; and similar variety marks the methods of separating the grain from the husk, one kind of crop being threshed another having a wheel turned upon it. Thus each of us gets the kind of joys and pains that will have most effect on us. God knows where is the tenderest spot, and makes no mistakes in His dealing. He sends us 'afflictions sorted, sorrows of all sizes.'