IN THE GOSPELS , Jesus illustrates a clear principle of use that directly relates to the seed of the kingdom of heaven. That principle is one that is rooted in the parable of the sower, found in the synoptic accounts of Mark, Matthew, and Luke. The seed of the kingdom of heaven is the gospel, the ‘good news’ about Jesus Christ, who has come not only to “destroy the works of the devil” (1 John 3:8b), but more importantly to give life, and that abundantly. (cf. John 10:10b) Of this parable, Jesus tells his disciples, “The secret of the kingdom of God has been given to you.” (Mark 4:11)

Jesus speaks to their initial confusion, saying “Don’t you understand this parable? How then will you understand any parable?” (Mark 4:13) So he explains it to them thoroughly, distinguishing the importance of the seed being sown on the fourth soil, a rich blend of earth that supports strong growth. “Others, like seed sown on good soil, hear the word, accept it, and produce a crop—some thirty, some sixty, some a hundred times what was sown.” (Mark 4:20) He concludes with a clear exposition of the principle of use: “‘Consider carefully what you hear,’ he continued. ‘With the measure you use, it will be measured to you—and even more. Whoever has will be given more; whoever does not have, even what they have will be taken from them.’” (Mark 4:24-25)

The message is clear—use it or lose it! And it is stark for those who do not use it; ‘even what they have will be taken from them.’ But we should not let the fear of the negative outweigh the positive; when we apply ourselves diligently to the calling God has on our life, there is bounty and blessing: Use it, and ‘it will be measured to you—and even more.’ Nevertheless, there is an imperative tone in Jesus’ voice: “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.” (Luke 12:48b)

Later, Jesus uses other stories, based on this key parable, to further embellish this same principle. In Matthew’s gospel, and similarly in Luke (Luke 19:12-27), a man leaving on a long journey “called his servants and entrusted his wealth to them. To one he gave five bags of gold, to another two bags, and to another one bag, each according to their ability.” (Matt. 25:14-15) When the master returns a long time later, “The man who had received five bags of gold brought the other five. ‘Master,’ he said, ‘you entrusted me with five bags of gold. See, I have gained five more.’” (Matt. 25:20) The man given two bags brings two more. To both of these men, the master says, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!” (Matt. 25:21)

But the man who had originally received only one bag of gold comes to the master with that same one bag and says, “I was afraid and went out and hid your gold in the ground. See, here is what belongs to you.” (Matt. 25:25) This servant’s bag of gold is given to the most productive servant, and the master says “throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.” (Matt. 25:30)

We might cringe at the seemingly harsh treatment of the last servant by the master. After all, he didn’t waste the gold with profligate spending, or steal some for himself; instead, he guarded it carefully and returned it to its rightful owner. But if we perceive only from that perspective, we fail to understand not only the ownership of the master, but his rights and his purposes. At the very least, says the master, “you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.” (Matt. 25:27) This meager pittance was due the master for the trust placed in his servant. But the servant’s error in judgment and paucity of due diligence is far worse than this minor concern. Instead, the master is incensed by what should have been done with the gold, and what results those proper actions might have had—a return of “some thirty, some sixty, some a hundred times what was sown.” (Mark 4:20)

Obviously, this story is not about gold. Gold is merely utilized as a symbol to give a sense of great value. This parable further unfolds a more complex layer of the principle of use that began with the story of the seed and the sower. It dissects the layers of relationship between the master and his servants. Clearly, the master is Jesus, and the ‘gold’ is the seed of the gospel. And nothing has more eternal worth than the gospel of salvation in and through which all Jesus’ disciples have been commissioned. “Go,” said Jesus, “and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.” (Matt. 28:19-20)

The worth of this gospel that has been entrusted to us as disciples of Christ, says Paul, when we carry out our God-appointed task, this makes us “shine like stars in the sky as we hold firmly to the word of life.” (Phil. 2:15) “You are the light of the world,” says our Lord. “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” (Matt. 5:14, 16)

Q. Do I know that growth is an outcome of the use principle?