The Parable of the Sower Explained

S. Mark iv. 13–25

The disciples must have grasped, at least in part, the hidden meaning of the parable. Otherwise our Lord could hardly have spoken of them, as knowing the mysteries of the kingdom; for no spiritual teaching could be made simpler than that. They needed however to have their hazy and fragmentary ideas cleared of all doubtfulness and expressed with coherence; and this He did for them, filling up what was lacking, correcting mistaken conceptions, and leaving a model of exposition for all time.

c. iv. v. 13-25 Now when He framed the parable, He classified the hearers of the Word according to His Own experience as a Preacher; basing His classification not so much upon generalities as upon well-remembered illustrations. It would not be difficult to exemplify this by specimens * drawn from the records of His dealings with men; but it will suffice now to give point to His descriptions, by recalling the divers effects produced by His claims to the Messiahship.

There were men hardened by Jewish prejudice, and seared with worldliness, who looked only for material advancement by the establishment of a new kingdom, and yet flocked to hear His words, meek and lowly as He was. They might possibly have been impressed, had not the Pharisaic enemies of the Cross, the emissaries of Satan, stepped in with their specious arguments, and caught away the seed before ever it found any lodgment in their hearts.

Then there were others of an emotional temperament, who were carried away in the excitement aroused by His sudden popularity, who, when they witnessed the wonderful works that He did, would have taken Him by force, and made Him a king, and yet, staggered by the first check their enthusiasm received, within twenty-four hours “went away backward, and walked no more with Him.”

Again, there was a third class, more limited, no doubt, who saw in Him the Beauty they desired, and recognised His “goodness,” — men too whom He loved in return for all that was best in their lives, but who failed at last because their heart was not whole. Underneath all this there was “a root of bitterness,” — love of riches, or pleasure, or even distracting cares of home, — and though for a time they showed no vitality, not springing up simultaneously with the crop of new desires, yet by the rapidity and rankness of their growth, they just spoiled the life when it was on the eve of bearing fruit.

The last class was composed of those whose hearts the Baptist had prepared, and the Lord had opened, who were “waiting for the consolation of Israel,” — men like SS. Andrew and John and Nathanael, or women like the devout band who “ministered to Him of their substance,” and in varying degrees of productiveness bore fruit in their lives.

This is but a single application of the parable, adapted to a special time, but the language is so pregnant and comprehensive that those who have rejected or received His Word from whatever motive, throughout all history can see their image reflected in some portion of its fourfold division.

The exposition was followed up by three proverbial J sayings, suggested no doubt by its teaching, and all calculated to enforce the importance of communicating to others what we have received ourselves.

The object of material light is that it may be diffused. Conceal it by a covering, and the very object of its existence is frustrated. Even so the spiritual illumination enjoyed by the disciples would fail in its purpose, if it were either extinguished or concealed.

It can hardly be illustrated better than by the familiar story of the Calais lighthouse-keeper, who, when boasting of the brilliancy of his lamp, was asked what would happen if it were suffered to go out, or if the reflectors became dim. “Impossible,” he answered, “for yonder, where nothing can be seen by us, there are ships sailing to every harbour of the sea; if to-night I failed in my duty some one might be shipwrecked. No! I like to think that the eyes of the whole world are fixed upon my light.” This man understood well what our Lord had taught the disciples when He said that they were to be like Safed, the city set upon an hill which could not be hid, and to remember that, inasmuch as they were the light of the world, they must shine before men.

After this He justifies the parabolic form of teaching, which often served to veil the truth, on the ground that immediate revelation is not always desirable. Many things are concealed, both in nature and by art, though the concealment is by no means designed to be permanent. What striking illustrations of the principle are furnished in Geology! Look at the almost measureless beds of coal, hidden for ages in the bowels of the earth, but designed by Providence to be revealed when necessity should arise. The precise time for the unveiling it is not always easy to decide, because man’s knowledge is finite, but we rest assured that it will coincide with the need for its use. It is a principle worth bearing in mind when human efforts fail; for it is encouraging to know that such a result may be due simply to the fact that we have tried unconsciously to anticipate the fore-appointed time.

He reverts, in conclusion, to the principle of the first proverb, by quoting another of an analogous kind. Man learns by teaching, and the more use he makes of what he acquires, the more he will be enriched. But let him refuse to acknowledge the obligation to measure out what he has himself received- — to trade, that is, with the Talents or Pounds intrusted to him for profit, — and they will be taken from him and given to others. All history, whether of individuals or communities, is an unbroken witness to the fact, that no good gift, either of wealth, or influence, or spiritual wisdom, is bestowed for the sole use of the immediate recipient.

” We lose what on ourselves we spend,
We have as treasure without end
Whatever, Lord, to Thee we lend:”
and we lend to God what we give to our fellow-creatures.

Note: Bruce, in his Parabolic Teaching of Christ, adopting a different mode of illustration, has found examples of each kind of hearer in S. Luke xii. n, 13, ix. 57, and 61, 62, and in the case of Barnabas.

Note: The comparison is only rightly appreciated by noticing that it is not “stony ground,” so much as rocks covered with a thin layer of soil. The heat of the sun acting upon the rock excites hasty growth, and is followed by premature withering.

Note: The meaning is better expressed in S. Luke, ov TeXeacpopovaiv, “they bring no fruit to perfection.”

Note: The principle involved was of such vital importance that the proverbial sayings were repeated on more than one occasion, cf. S. Matt. v. 14, 15, 16, x. 26; S. Luke xii. 2.

Note: Maundrell, Jowett, and others have so identified Safed. It rises to the height of nearly 3000 feet, and would certainly be conspicuous from Kurun Hattin, the traditional scene of the Sermon on the Mount. v.