What is the meaning of the Parable of the Sower?

The meaning of the parable is straightforward. Although not expressly stated in the interpretation, the sower is the Lord Jesus (see v. 37). The seed is the Word of God (Luke 8:11), although its designation here as the ‘word of the kingdom’ (Matt. 13:19) is significant for reasons which will be addressed later. The four types of ground on which the seed falls picture the hearts of those who hear this Word (vs. 19–23).

The Parable of the Sower is very simple. It is also noteworthy that Mark adds a sentence, which is not found elsewhere. "Know ye not this parable? And how then will ye be acquainted with all parables?" It is a fundamental parable and a key to other parables. He graciously explains it. What patience He had with His dull fellow servants! He is the Sower. That which is sown is the Word; for this He came. Man cannot bring any fruit. That which He sows can produce fruit. The devil, the flesh and the world are antagonistic to the Word and the causes of failure and unfruitfulness. Those who hear the Word and receive it (believe) yield fruit. But the devil, the flesh and the world are even then active and influence fruitbearing.

In the strict interpretation of the parable we must all recognise that the Lord is the Sower, and the seed is the word of God. Therefore the Sower was perfect, the sowing was faultless, and the seed good. Nevertheless, owing to the character of the soil, in three cases out of four no lasting result is produced. The parable indicates that when the gospel is preached, it may be listened to by four different characters of hearers. To use the language of the parable, there are "way side" hearers; "stony ground" hearers; some likened to "thorny ground," and, lastly, some "good ground" hearers.

But the human heart is not always responsive to the good seed of God's Word. The Lord shows in His parable that on this account the greater part of that which is sown becomes wasted. Men hear, but do not profit by what they hear. Four classes of hearers are indicated; the Saviour's own interpretation making the meaning clear beyond dispute. There are first the wayside hearers. Here we have the careless folk, who listen but heed not, their minds being too indifferent to permit of their becoming interested. As the birds catch up seed sown by the wayside, so Satan removes from these even the remembrance of the things which have been spoken. The preacher may be admired, but his message passes away. Then there are the rocky-ground hearers. They are perhaps the most disappointing of all. They respond immediately to the Word preached, and so cause much rejoicing to those who seek their good; but having no depth, as soon as difficulties arise, they throw their confession of Christ to the winds. These are the impressionable folk. They readily weep when the Saviour is presented to them; but it is mere sentiment, both conscience and heart being unaffected. The third class are the thorny-ground hearers. Good seed has no chance in a bed of thorns. These are the encumbered folk, and they include both rich and poor. The rich man is too full of his estates and horses and dogs to give deep attention to spiritual concerns, and the poor man is too burdened with the anxieties of life. In both cases, earthly affairs being put first, the soul is lost. The last class are the good-ground hearers. These, having experienced the action of God's harrow in their conscience, have learned their guilt and wretchedness, and have put their whole trust in the Saviour Who died for their sins and rose again. In these only is there permanence, though even amongst the true-hearted ones the fruit varies in measure, some thirty, some sixty, and some a hundredfold.

The first of the four parables, that of the sower, divides itself into four parts, suggesting the earth-aspect of the effects of the sowing of the word of truth (1-23). It is only where the seed is received in good ground, that it bears abiding fruit. All the rest perishes by Satanic influence, the unbroken hardness of the flesh, or the course of the world.

The first parable then gives the general character of the Lord's work. He is a sower sowing the seed of the word to bear fruit. And this parable is individual, not a likeness of the kingdom of heaven. The great principle is that the Lord brings with Him what is to produce fruit, He does not seek it in the field. It stands alone thus in the seven. The other six are similitudes of the kingdom of heaven. It is not on the other hand the teaching as to the effects of grace but of sowing; as manifested in result as to the fruit produced, one only of four produced any. Satan took away at once what was sown in the first. Conscience not being reached, the profession sprang up at once in the second, and when trouble came, because of this it was given up as lightly, and withered. In the third case there seemed more hope, but the cares of this world and lusts of other things choked it, and the man is unfruitful. In one the word of the Blessed was understood, the conscience and heart, the need of the soul awakened, received it, and various degrees of fruitfulness followed. The first did not understand - nothing was awakened, it rested on the surface. The two others seemed to receive, but it came to nothing. All, I repeat, is individual here, a constant truth, but an immense change from seeking fruit in the nation. It is put thus to him who has ears to hear, urgent and individual.

The importance of this parable is evidenced by the words of the Lord, “Know ye not this parable? and how shall ye know all parables?” (Mark 4:13). The truth that it teaches is elementary, it lies at the threshold of all truth. In a sentence it is this: there can be no yield of fruit for God apart from repentance and the Word of God, for the heart of man is as the field of the farmer which brings forth nothing but rank weeds if left to itself. There must be the ploughing of the soil and the sowing of the seed.

The importance of this parable is evidenced by the words of the Lord, "Know ye not this parable? and how shall ye know all parables?" (Mark 4:13). The truth that it teaches is elementary, it lies at the threshold of all truth. In a sentence it is this: there can be no yield of fruit for God apart from repentance and the Word of God, for the heart of man is as the field of the farmer which brings forth nothing but rank weeds if left to itself. There must be the ploughing of the soil and the sowing of the seed.

The Word sown in men's hearts is that which establishes the kingdom upon earth: it is received by faith, not yet set up in power. From the first, therefore, there is varied success: the seed tests the quality of the soil; and here the hard-trodden ground refuses entrance, here the rock below forbids any proper root, here the thorns spring up with it and choke it. We see at once there is no universal reception of Christ, but three parts of the seed out of four become unfruitful. A more ominous thing still is here — that where there is real fruit, few bring forth in any due measure: if "some a hundredfold," more often "some sixty-fold, some thirty."

The chapter begins with the parable of the sower. Do you think you have found the secret of that parable? It is to expose man. The seed was one and the same, but the dropping of the seed here and there was to expose the character of the soil. The seed makes manifest the soil. There is not a heart that is not seen in one or the other of these soils. The first character is the highway; that is where the devil prevails. The second is the rock; that is where nature prevails. The third is the thorny ground; that is where the world prevails. The fourth is the good ground; that is where the Holy Ghost prevails. If you examine your heart, day by day, you will find that one of these has its pleasure with you. The business of the parable is to expose you to yourself, and to make manifest the four secret influences under the power of which we are all morally moving every hour. Take the joy of the stony ground hearer. It is well to rejoice, but, if when I listen to the claims of God my conscience is not reached, that is a bad symptom. It is the levity and sensibility of nature. How wretchedly we are treating God if we do not deal with Him in conscience! If I have revolted from such a one, am I to return to Him without conviction of conscience? It would be an insult to Him. Supposing I had insulted you, would it be well for me to come and talk to you about some light matter? We have all insulted God, and are we to come to Him with a little animal-like joy?

The thorny ground hearers are a grave-hearted people that weigh everything in anxious balances. They carry the balances in their pocket, and try the importance of everything; but the mischief is, that as they weigh, they make the world as heavy as Christ. Are we not often conscious of that calculating spirit prevailing? In contrast with the others, we get the good ground. We are not told what has made it good, but suppose we have the devil, nature, and the world (in the first three parables), what is the only remaining influence? There is nothing but the Holy Ghost. It is very needful nowadays to testify that the plow must come before the seed-basket. What makes the heart good? He that has gone forth to plow the fallow ground and sow the seed.