Luke 8:14
And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
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EXPOSITORY (ENGLISH BIBLE)
(14) Cares and riches and pleasures of this life.—Better, simply, of life, St. Luke’s word (bios) being different from that in the other two Gospels (œon, a time, or period—and so used for “the world”). The insertion of “pleasures” is peculiar to St. Luke, as is also the specific “bring no fruit to perfection “instead of “becometh unfruitful.” The one Greek word which St. Luke uses, and for which the English version substitutes five, occurs nowhere else in the New Testament, and belonging, as it does, to the vocabulary of a more polished literature, is characteristic of his general culture.

Luke

ONE SEED AND DIVERSE SOILS

SEED AMONG THORNS

Luke 8:14
.

No sensible sower would cast his seed among growing thorn-bushes, and we must necessarily understand that the description in this verse is not meant to give us the picture of a field in which these were actually growing, but rather of one in which they had been grubbed up, and so preparation been made for the sowing of the seed. They had been grubbed up, but they had not been grubbed out. The roots were there, although the branches and the stems had been cut down, or if the roots were not there, abundant seeds were lying buried, and when the good seed was sown it went into ground full of them-and that was the blunder out of which all the mischief came.

I. These three different instances of failure in this parable represent to us, first, the seed carried off at the very beginning, before it has sunk into the ground and before it has had time to germinate.

It lies on the surface and it goes at once. But suppose it is safely piloted past that first danger, then comes another peril. It gets a little deeper into the ground, but there is a shelf of rock an inch or two below the skin of soil, and the poor little rootlets cannot get through that, and so when the hot Syrian sun shines down upon the field, there is an unnatural heat, and a swift vegetation. There is growth, but the same sun that at first stimulated the unnaturally rapid growth, gets a little hotter or continues to pour down during the fervid summer and dries up the premature vegetation which it had called into feeble life. That second seed went further on the road towards fruit.

But suppose a seed is piloted past that second risk, there comes this third one. This seed gets deeper still, and does take root, and does grow, and does bear fruit. That is to say, this is a picture of a real Christian, in whom the seed of the kingdom, which is the word of God, has taken root, and to whom there has been the communication of the divine life that is in the seed; and yet that, too, comes to grief, and our parable tells us how-by three things, the thorns, the growth of the thorns, and the choking of the word.

Luke puts the interpretation of the thorns even more vividly than the other Evangelists, because he represents them as being three different forms of one thing, ‘cares and riches and pleasures,’ which all come into the one class, ‘of this life.’ Or, in other words, the present world, with all its various appeals to our animal and sensual nature, with all its possible delights for part of our being, a real and important part of it; and with all the troubles and anxieties which it is cowardly for us to shirk, and impossible for us to escape-this world is ever present to each of us, and if there is anything in us to which it appeals, then certainly the thorns will come up. The cares and the wealth and the pleasures are three classes of one thing. Perhaps the first chiefly besets struggling people; the second mainly threatens well-to-do people; the third, perhaps, is most formidable to leisurely and idle people. But all three appeal to us all, for in every one of us there are the necessary anxieties of life, and every one of us knows that there is real and substantial good to a part of our being, in the possession of a share of this world’s wealth, without which no man can live, and all of us carry natures to which the delights of sense do legitimately and necessarily appeal.

So the soil for the growth of the thorns is always in us all. But what then? Are these things so powerful in our hearts as that they become hindrances to our Christian life? That is the question. The cares and the occupation of mind with, and desire for, the wealth and the pleasures are of God’s appointment. He did not make them thorns, but you and I make them thorns; and the question for us is, has our Christianity driven out the undue regard to this life, regarded in these three aspects-undue in measure or in any other respect, by which they are converted into hindrances that mar our Christian life? Dear brethren, it is not enough to say, ‘I have received the word into my heart.’ There is another question besides that-Has the word received into your heart cast out the thorns? Or are they and the seed growing there side by side? The picture of my text is that of a man who, in a real fashion, has accepted the Gospel, but who has accepted it so superficially as that it has not exercised upon him the effect that it ought to produce, of expelling from him the tendencies which may become hindrances to his Christian life. If we have known nothing of ‘the expulsive power of a new affection,’ and if we thought it was enough to cut down the thickest and tallest thorn-bushes, and to leave all the seeds and the roots of them in our hearts, no wonder if, as we get along in life, they grow up and choke the word. ‘Ye cannot serve God and Mammon’; that is just putting into a sentence the lesson of my text.

II. Further, note the growth of the thorns. Luke employs a very significant phrase.

He says, ‘When they have heard they go forth, and are choked with cares and riches and pleasures of this life.’ That is to say, the path of daily life upon which we all have to walk, the common duties which necessarily draw us to themselves, will certainly stimulate the growth of the thorns if these are not rooted out. Life is full of appeals to our desires after earthly good or pleasure, to our greed after earthly gain, to our dread of earthly sorrow, of pain, of loss, and of poverty. As surely as we are living, and have to go out into the world day by day, so surely will the thorns grow if they are left in us. And so we come back to the old lesson that because we are set in this world, with all its temptations that appeal so strongly to many needs and desires of our nature, we must make thorough work of our religion if it is to be of any good to us at all, and we are not to go on the Christian pilgrimage with one foot upon the higher level and the other upon the lower, like a man walking with one foot on the kerbstone and the other on the roadway. Let us be one thing or the other, out and out, thorough and consistent. If we have the seed in our hearts, remember that we are responsible for its growth.

Let us make certain that we have cast out the thorns. There is an old German proverb, the vulgarity of which may be excused for its point. ‘You must not sit near the fire if your head is made of butter.’ We should not try to walk through this wicked world without making very certain that we have stubbed the thorns out of our hearts. Oh, dear friends! here is the secret to the miserable inconsistencies of the great bulk of professing Christians. They have got the seed in, but they have not got the thorns out.

III. Lastly, mark the choking of the growth.

Of course it is rapid, according to the old saying, ‘Ill weeds grow apace.’ ‘They are choked with the cares and riches and pleasures of this life and bring no fruit to perfection.’ The weeds grow faster than the seed. ‘Possession is nine-tenths of the law,’ and they have got possession of the soil, and their roots go far and strike deep, and so they come up, with their great, strong, coarse, quick-growing stems and leaves, and surround the green, infant, slender shoot, and keep the air and light out from it, and exhaust all the goodness of the soil, which has not nutriment in it enough for the modest seed and for the self-asserting thorn. And so the thorn beats in the race, and grows inches whilst the other grows hairbreadths. Is not that a true statement of our experience? If Christian men and women permit as much of their interest and affection and effort and occupation of mind to go out towards the world and worldly things, as, alas! most of us do, no wonder if the tiny, yellow, rather than green, blade is choked and gets covered with parasitical disease, and perhaps dies at last. You cannot grow two crops on one field. Some of us have tried; it will never do. It must be one thing or another, and we must make up our minds whether we are going to cultivate corn or thorn. May God help us to make the right choice of the crop we desire to bear!

Our text tells us that this man, represented by the seed among thorns, was a Christian, did, and does, bear fruit, but, as Luke says, ‘brings no fruit to perfection.’ The first seed never grew at all; the second got the length of putting forth a blade; this one has got as far as the ear, but not so far as ‘the full corn in the ear.’ It has fruited, but the fruit is green and scanty, not ripened, as it ought to be, since it grows under such a sky and was taken out of such a seed-basket as our seed has come from. It brings forth no fruit to perfection’;-is not that a picture of so many Christian people? One cannot say that they are not Christians. One cannot say that there are no signs of a divine life in them. One cannot say but that they do a good many things that are right and pure, and obviously the result of a Divine Spirit working upon them; but all that they do just falls short of the crowning grace and beauty. There is always something about it that strikes one as being incomplete. They are Christian men and Christian women bringing forth many of the fruits of the Christian life, but the climax somehow or other is always absent. The pyramid goes up many stages, but there is never the gilded summit flashing in the light-’No fruit to perfection.’

Dear brethren, let us take our poor, imperfect services, and lay them down at the Master’s feet, and ask Him to help us to make clean work of these hearts of ours, and to turn out of them all our worldly hankerings after the seen and temporal. Then we shall bear fruit that He will gather into His garner. The cares and the pleasures and the wealth that terminate in, and are occupied with, this poor fleeting present are small and insignificant. Let us try to yield ourselves up wholly to the higher influences of that Divine Spirit, and in true consecration receive the engrafted word. And then He will give to us to drink of that river of His pleasures, drinking of which we shall not thirst, nor need to come to any of earth’s fountains to draw. If the Saviour comes in in His power, He will cast out the uncleanness that dwells in us and make us fruitful as He would have us to be.8:4-21 There are many very needful and excellent rules and cautions for hearing the word, in the parable of the sower, and the application of it. Happy are we, and for ever indebted to free grace, if the same thing that is a parable to others, with which they are only amused, is a plain truth to us, by which we are taught and governed. We ought to take heed of the things that will hinder our profiting by the word we hear; to take heed lest we hear carelessly and slightly, lest we entertain prejudices against the word we hear; and to take heed to our spirits after we have heard the word, lest we lose what we have gained. The gifts we have, will be continued to us or not, as we use them for the glory of God, and the good of our brethren. Nor is it enough not to hold the truth in unrighteousness; we should desire to hold forth the word of life, and to shine, giving light to all around. Great encouragement is given to those who prove themselves faithful hearers of the word, by being doers of the work. Christ owns them as his relations.See the parable of the sower explained in the notes at Matthew 13:1-23. Lu 8:4-18. Parable of the Sower.

(See on [1596]Mr 4:3-9, [1597]Mr 4:14-20.)

See Poole on "Luke 8:4" And that which fell among thorns are they,.... The seed that fell among thorns, or were sown on thorny ground, represent such hearers:

which, when they have heard, go forth; from hearing the word to their worldly business; or go on in the pursuit of their worldly lusts and pleasures notwithstanding; for the word translated, "go forth", belongs to the next clause;

and are choked with cares and riches, and pleasures of this life; and with it to be read thus, "and going on in or under", that is, under the power and influence of, "the cares, and riches, and pleasures of life", they are choked; to which agrees the Arabic version, which renders it, "in which they walk", or "which they follow". The Vulgate Latin version is, "and from the cares, and riches, and pleasures of life, going, they are choked": but it is not going from them, but going on in them, which chokes them, or suffocates the word they have heard, whereby it becomes of no effect; unless it should be rendered, "by the cares", &c. "they are choked, and bring no fruit to perfection"; for what fruit such hearers do bring forth, in a way of profession, soon drops off, and perishes.

And that which fell among thorns are they, which, when they have heard, {b} go forth, and are choked with cares and riches and pleasures of this life, and {c} bring no fruit to perfection.

(b) That is, as soon as they have heard the word, they go about their business.

(c) They do not bring forth perfect and full fruit to the ripening: or, they begin, but they do not bring to an end.

EXEGETICAL (ORIGINAL LANGUAGES)
Luke 8:14. τὸ δὲ. There is a change here from the plural masculine to the neuter singular: from “those who” to “that which”.—πορευόμενοι: the use of this word, which seems superfluous (Grotius), is probably due to Lk. having under his eye Mk.’s account, in which εἰσπορευόμεναι comes in at this point. Kypke renders: “illi a curis (ὑπὸ μεριμνῶν καὶ π. καὶ ἡ. τ. β.) occupati sive penetrate” = they being taken possession of by, etc., the passive form of Mk.’s “cares, etc., entering in and taking possession”. This seems as good an explanation as can be thought of.—Bornemann takes ὑπὸ = μετά or σύν, and renders, they go or live amid cares, etc., and are checked.—οὐ τελεσφοροῦσι, they do not bring to maturity (here only in N. T.). Examples of this use in Wetstein and Kypke from Strabo, Philo, Josephus, etc. Hesychius explains τελεσφόρος thus: ὁ τελεσφορῶν καθʼ ὥραν τοὺς καρποὺς, ἢ ὁ τελείους αὐτοὺς φέρων.14. that which fell among thorns are they] Here the grand paradox which identifies the seed with its recipient is very marked. See especially Matthew 13, where “he that received the seed by the way side, &c.” should be “he that was sown by the way side, &c.” The class here described are worldly, ambitious, preoccupied, luxurious listeners who feel the “expulsive power” of earthly careers and pleasures crowding out the growth of the good seed. The former class was more superficially touched; this class have not “broken up their fallow ground,” and therefore “sow among thorns.”

cares] Catullus talks of ‘sowing thorny cares in the heart.’

riches] “the deceitfulness of riches” (Matt.. Mk.).

bring no fruit to perfection] Literally, “do not perfect” (anything).Luke 8:14. Καὶ πλούτου) Repeat ὑπὸ; comparing Mark 4:19, [where the cares of this world are made distinct from the deceitfulness of riches: showing that πλούτου here is governed, not by μεριμνῶν, but by ὑπό.] Construe the words with συμπνίγονται, they are choked.—πορευόμενοι, setting out, going their way) without any rapid and manifest apostasy (falling away), nay, even with some degree of progress. For this is the force of the verb ילך πορεύομαι. The increments in good and evil go on simultaneously, not only in the case of men collectively, Matthew 13:30, but also in the case of individuals.—οὐ τελεσφοροῦσι) they do not hear the fruit perfected and ripened, viz. faith itself, in such a way as that they should attain the τέλος, or “end of faith, the salvation of their souls:” Luke 8:12 : comp. 1 Peter 1:9. Plutarch, τελεσφόρα δένδρα.Verse 14. - And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. There is something very sad in this, the thorn-choked class of believers. Each of them represents the vie manquee; the beautiful flower just spoiled as it was bursting into full bloom. These hear the Word, and, hearing it, grasp its deep solemn meaning, and for a part of each day honestly try to live the life which that Divine Word pressed home to them. But with these there is another life; side by side with the golden grain has grown up a crop of thorns, which, unless destroyed in time, will choke and utterly mar, as, alas, it often does, the true corn. Such men and women, the double-minded ones of St. James, try to serve two masters - God and the world. Dr. Morrison has a good note on the parallel passage in St. Mark, where, after suggesting that the cares, the riches, and the pleasures of this life in our time are such things as houses, land, works of art and virtu, posts of honour, gaiety of garments, grandeur of entertainments, and in general the myriad appliances of luxury, he goes on to say, "These come more or less in upon all men, but some men lay themselves peculiarly open to their influence, and allow them to twine and twist themselves like the serpents of Laocoon around every energy and susceptibility of their being." The rich young ruler whom Jesus loved is a fair instance of this not uncommon character, which perhaps is more often met with among the more cultured of society than among the poor and the artisan class. There must have been much that was really beautiful and true in that young man, or Jesus never had singled him out as one whom he especially loved, and yet in his case the thorns of riches and luxury had so twined themselves among the real corn that, as far as we know, it never brought fruit to perfection. Ananias and Sapphira may, too, be instanced. They had given up much for the Name's sake, associated themselves with a hated and persecuted sect, sacrificed a large portion of their property to help the poor of the flock, and yet these apparently devoted ones were living a double life; the thorns had so grown up and twined about the corn that in their field nothing ever ripened. Go forth (πορευόμενοι)

The present participle. Much better Rev., "they that have heard, and as they go on their way are choked," etc.

Choked with (ὕπο, under)

Implying the impulse under which they pursue their course.

Bring (no fruit) to perfection (τελεσφοροῦσιν)

Only here in New Testament. Matthew and Mark have, it becometh unfruitful. The verb literally means to bring to an end or accomplishment.

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