He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
22. the care of this world, and the deceitfulness of riches ] St Mark adds “the lusts of other things,” St Luke, “the pleasures of this life.” These things destroy the “singleness” of the Christian life. Compare with this the threefold employment of the world as described by Christ, at the time of the Flood, at the destruction of Sodom and Gomorrah, and at the coming of the Son of man. (Luk 17:26-30.)
Fuente: The Cambridge Bible for Schools and Colleges
Mat 13:7; Mat 13:22
And some fell among thorns.
1. Thorns and thistles occupying the field suck in the sap which should go to nourish the good seed. The capability of the ground is limited.
2. Thorns and thistles favoured as indigenous plants by the suitability of soil and climate outgrow the grain. The thorns are at home, the wheat is an exotic.
3. Anxieties about work, clothes, etc., become the thorn plants, harmless in appearance at first, which in the end may choke the seed of grace in your heart.
4. Worldly cares nursed by indulgence into a dangerous strength are further like thorns growing in a corn field, in that they interpose a veil between the ace of Jesus and the opening, trustful look of a longing soul. The seed must be exposed to the sun.
5. As long as weeds live they grow. They must be cast out of the field.
6. The thorn is a prickly thing; it tears the husbandmans flesh, as well as destroys the fruit of his field. (W. Arnot.)
The deceitfulness of riches
Greek mythology tells of one who, being offererd a valuable reward if successful in a race, resolved to outstrip all competitors. But, alas I she did not, and why? Because enemies ever and anon flung pieces of gold just before her. The temptation was too strong; as often as she saw the glittering coins she stopped to pick them up, and so lost the prize. A picture that of some who start on the spiritual course; they forfeit the recompense because they stop to pick up gold. The deceitfulness of riches choke the word, and it becometh unfruitful.
The deceitfulness of riches
1. Riches are deceitful in the insidious growth which they promote of the desire for wealth, quite independent of what it is worth in its positive power.
2. In the transition from a normal desire for wealth to the fervour of avarice, there is great danger of deception among men.
3. Wealth is deceitful in taking the place of legitimate enjoyments in life.
4. The relative growth of the selfish over the generous.
5. In the gradual development of self-esteem and self-sufficiency.
6. In an entire perversion which takes place in the minds of men.
7. Wealth deceives men by promises. (H. W. Beecher.)
Worldliness
In gold there is a halter: in silver there is bird-lime; in the farm there is a bond; in the love of the world there is a chain. While we search for gold we are strangled; while for silver we stick fast; while we seize upon the farm, we are taken prisoners. (Ambrose.)
The soul has a limited capacity for growth
There is nutriment enough in the ground for thorns, and enough for wheat; but not enough, in any ground, for both wheat and thorns. The agriculturist thins his nursery-ground, and the farmer weeds his field, and the gardener removes the superfluous grapes, for that very reason: in order that the dissipated sap may be concentrated in a few plants vigorously. So in the same way, the heart has a certain power of loving. But love, dissipated on many objects, concentrates itself on none. God or the world-not both. No man can serve two masters. If any man love the world, the love of the ]Father is not in him. He that has learned many accomplishments or sciences, generally knows none thoroughly. Multifariousness of knowledge is commonly opposed to depth-variety of affections is generally not found with intensity. (F. W. Robertson.)
The word choked
A merchant of-, engaged in a lucrative trade, was convinced by the Spirit of God that he was an heir of hell, but might, by repentance and faith in Jesus Christ, become an heir of heaven. The god of this world tempted him with much earthly gain; and God, in the Person of the Holy Ghost, offered him durable riches and righteousness. He was fully convinced, as he said, that the riches of earth and the riches of heaven were set before him, and that he could not obtain both, but might take his choice. He glanced at heavens durable riches, and then settled his covetous gaze on earths glittering tinsel. He paused, feeling his choice was for eternity; but, at length, strangely, madly cried, Give me my portion here. His prayer was answered-his fiches were multiplied; but, said he, I know that to gain the world, I have lost my soul.
Deceitfulness of riches
Some years ago, when preaching at Bristol, amongst other notes I received to pray for individuals, one was this: A person earnestly desires the prayers of the congregation, who is prospering in trade. Ah, said I to myself, here is a man who knows something of his own heart, and who has read the Scriptures to some purpose. (W. Jay.)
Riches like thorns
Riches are like thorns: they may be touched, but not rested upon. Canst thou set thy heart upon a thorn without piercing thyself through with many sorrows? (Venning.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. He also that received seed among the thorns] In land ploughed, but not properly cleared and seeded. Is he – represents that person who heareth the word, but the cares, rather the anxiety, , the whole system of anxious carking cares. Lexicographers derive the word from , dividing, or distracting the mind. Thus a poet,
Tot me impediunt curae quae meum animum diverse
trahunt.
“So many cares hinder me which draw my mind
different ways.” Terence.
The deceitfulness of riches] Which promise peace and pleasure, but can never give them.
Choke the word] Or, together choke the word, meaning, either that these grow up together with the word, overtop, and choke it; or that these united together, viz. carking worldly cares, with the delusive hopes and promises of riches, cause the man to abandon the great concerns of his soul, and seek, in their place, what he shall eat, drink, and wherewithal he shall be clothed. Dreadful stupidity of man, thus to barter spiritual for temporal good-a heavenly inheritance for an earthly portion! The seed of the kingdom can never produce much fruit in any heart, till the thorns and thistles of vicious affections and impure desires be plucked up by the roots and burned. The Persic translator renders it [Persic] asle kalme-ra khube kund, chokes the root of the word: for it appears the seed had taken root, and that these cares, &c., choked it in the root, before even the blade could show itself.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark adds, Mar 4:19, and the lusts of other things entering in, choke the word. Luke saith, Luk 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. Under these terms, the care of this world, the deceitfulness of riches, and the pleasures of this life, or the lusts of other things, our Saviour comprehends all that which St. John calls the lust of the eye, the lust of the flesh, and the pride of life. The immoderate desires of our hearts after lawful things, or their desires after things prohibited and unlawful, these he compares to thorns: as thorns in a ground choke the seed, shadowing the blade when it comes up, and keeping off the warmth of the sun, and drawing the fatness of the ground from it; so these divert mens thoughts; and draw mens affections off from the word of God, so as it bringeth forth no fruit; or if there be some little appearance of fruit, it dwindles away, and cometh to no perfection. None of these were profane, godless persons, who make no conscience of neglecting to hear the word preached; they are all hearers. Oh how strait is the way, how narrow is the gate, that leadeth to everlasting life! How few there be that find it!
Fuente: English Annotations on the Holy Bible by Matthew Poole
He also that receiveth seed among the thorns,…. The hearer that is like to the thorny ground, on which the seed fell,
is he that heareth the word; not a profane sinner, nor a reviler of religion, or a persecutor of the saints; but one that not only shows a love to the word, but who seems to have his heart broken under it, and by it, his conscience tender, and his life outwardly reformed; one, who besides his being a settled, diligent, understanding, and affectionate hearer of the word, and a believing receiver and professor of it, seems to have a thorough work of grace upon him, to have the fallow ground of his heart ploughed up, and to be truly contrite; the thorns being under ground, and not yet to be seen, but afterwards appear:
and the care of this world; not the care of another world, nor a care about spiritual things in this world, nor even a proper, laudable care of the things of this present life, but an anxious and immoderate care of them; which, as thorns, is very perplexing and distressing to the persons themselves, and is what is vain and fruitless.
And the deceitfulness of riches: in opposition to some riches, the riches of grace and glory, which have no deceit in them; and not riches themselves, bare worldly riches but the deceitfulness of them, is here taken notice of; for riches often delude, and lead persons out of the right way, out of God’s way; cause them to err from the faith; they do not give the satisfaction they promise, and often do not continue, as is expected: and are as thorns, pungent to the owners of them, who pierce themselves through with many sorrows in acquiring and keeping them; and are frequently injurious to others, their fellow creatures; and in the issue are useless and unprofitable, especially with respect to the concerns of another world. Mark adds, “and the lusts of other things”; besides riches; and Luke adds, and “pleasures of this life”; meaning divers other worldly lusts and pleasures, such as the lust of the flesh, the lust of the eyes, and the pride of life: which also, like thorns, are distracting and afflicting, sooner or later; are vain, and unprofitable, and lead to destruction: and these are called “the pleasures of this life”, in opposition to, and distinction from the pleasures of that which is to come, which are real and lasting: the phrase is Jewish r;
“says R. Judah, the prince, whoever takes upon him,
, “the pleasures of this world”, to him are denied the pleasures of the world to come: and whoever does not take upon him “the pleasures of this world”, to him are given the pleasures of the world to come.”
Now these, all, and each of them,
choke the word: by overspreading all the powers and faculties of the soul, as thorns do a field; by overtopping the seed of the word, and by hiding it from the influences of the sun of righteousness, and rain of grace; and by attracting everything in the heart to themselves; and by bearing and pressing down all thought, concern, and care for the use, fruitfulness, and increase of the word.
And he becometh unfruitful: as in such circumstances he must needs be; or if there be any show of fruit in outward respect to the word, in an historical faith of it, in an external profession, and outward reformation, “yet brings not fruit to perfection”, as Luke says; these in process of time shrivel up, wither away, and come to nothing.
r Abot R. Nathan, c. 28. Vid. Kimchi & Ben Melech in Psal. xvi 5. & Eben Ezra in Psal. xix. 10.
Fuente: John Gill’s Exposition of the Entire Bible
Choke the word ( ). We had (choked off) in 13:7. Here it is (choke together), historical present and singular with both subjects lumped together. “Lust for money and care go together and between them spoil many an earnest religious nature” (Bruce), “thorns” indeed. The thorns flourish and the character sickens and dies, choked to death for lack of spiritual food, air, sunshine.
Fuente: Robertson’s Word Pictures in the New Testament
1) “He also that received seed among the thorns,” (ho de eis tas akanthas spareis) “Then the seed-word that was sown into or among the thorns,” where one was heavily surrounded with bad company and environment, Mat 13:7; Luk 8:14.
2) “Is he that heareth the word;” (houtos estin ho ton logon akouon) “This is the one who hears the seed-word,” gives attentive heed to it, but does not go on in perseverance to serve the Lord and bear fruit, Jas 1:22; Eph 2:10.
3) “And the care of this world,” (kai he merinana tou aionos) “And the anxiety or frustration of the age,” the pressures of the times, in accumulating material things which believers are admonished to avoid, *Rom 12:1-2; 1Jo 1:15-17; Pro 13:11; Pro 20:21.
4) “And the care of this world,” (kai he apate tou ploutou sumpnigei ten logon) “And the deceit (nature) of riches choke the seed-word,” against which one is warned, 1Ti 6:9-11; 1Ti 6:17-18; Pro 28:20; Pro 28:22; Pro 23:4.
5) “And he becometh unfruitful.” (kai aparpos ginetai) “And it becomes unfruitful in him who received it.” This represents one who was saved but because of cares of the old world order that passed upon him, because of the deceitfulness of riches, he became or came to be unfruitful, by neglecting to add the seven Christian virtues to his life, as admonished 2Pe 1:4-11; Gal 5:22-25. In the end this one is said to be saved, “as if by fire,” saved but without rewards because of an unfruitful life, 1Co 3:15.
Fuente: Garner-Howes Baptist Commentary
22. And he who received the seed among thorns. He places in the third class, those who would have been disposed to receive the seed within, if they had not permitted other things to corrupt and render it degenerate. Christ compares to thorns the pleasures of this life, or wicked desires, and covetousness, and the other anxieties of the flesh. Matthew mentions only the care of this life, along with covetousness, but the meaning is the same; for under that term he includes the allurements of pleasures, which Luke mentions, and every kind of desire. As corn, which otherwise might have been productive, no sooner rises into the stalk than it is choked by thorns and other matters injurious to its growth; so the sinful affections of the flesh prevail over the hearts of men, and overcome faith, and thus destroy the force of the heavenly doctrine, before it has reached maturity.
Now though sinful desires exert their power on the hearts of men, before the word of the Lord springs up into the blade, yet, at first, their influence is not perceived, and it is only when the corn has grown up, and given promise of fruit, that they gradually make their appearance. Each of us ought to endeavor to tear the thorns out of his heart, if we do not choose that the word of God should be choked; for there is not one of us whose heart is not filled with a vast quantity, and, as I may say, a thick forest, of thorns. And, indeed, we perceive how few there are that reach maturity; for there is scarcely one individual out of ten that labors, I do not say to root out, but even to cut down the thorns. Nay more, the very number of the thorns, which is so prodigious that it ought to shake off our sloth, is the reason why most people give themselves no trouble about them.
The deceitfulness of riches. Christ employs this phrase to denote covetousness He expressly says, that riches are imposing or deceitful, in order that men may be more desirous to guard against falling into their snares. Let us remember that the affections of our flesh, the number and variety of which are incalculable, are so many injurious influences to corrupt the seed of life.
Fuente: Calvin’s Complete Commentary
(22) He also that received seed among the thorns.See Note on Mat. 13:19. Here there is no over-rapid growth, and there is some depth of earth. The character is not one that wastes its strength in vague emotions, but has the capacity for sustained effort. The evil here is, that while there is strength of purpose, there is not unity of spirit. The man is double-minded, and would fain serve two masters. The care of this world (the word is the root of the verb take no thought in Mat. 6:25), the deceitfulness of earthly richescheating the soul with its counterfeit shows of goodthese choke the word in its inner life, and it becomes unfruitful. There may be some signs of fruitfulness, perhaps the blade and the ear of partial reformation and strivings after holiness, but there is no full corn in the ear. In St. Lukes words, such men bring no fruit to perfection (Luk. 8:14). To the simpler root-forms of evil in St. Matthew, St. Mark adds the lusts (or desires) about other thingsi.e., the things that are other than the true lifeand St. Luke, the pleasures of life to which wealth ministers, and for the sake of which, therefore, men pursue it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Among thorns This is a sad case. The seed is good, the soil is good, the growth is genuine, internally everything is right. But while all is going well within, there are difficulties without, which in time prove fatal. What are those enemies to salvation without? They are the care of this world and the deceitfulness of riches. Adversities and prosperities may both be enemies to our soul. Some become soured by trouble, and their time is so engrossed, that they have no heart, no room for the service of God. Others become wealthy and proud; too fine and too fashionable to be pious. Becometh unfruitful There once was fruit. But, alas! fruit and blossom, leaf and stock become choked and disappear. This is genuine apostacy. It is the loss of real life and fruitfulness once existing. Let him that thinketh he standeth take heed lest he fall; and let no false theology induce him to think most presumptously, “once in grace always in grace.”
“And he who was sown among the thorns, this is he who hears the word, and the care of the world, and the deceitfulness of riches, choke the word, and he becomes unfruitful.”
The third type of person was the one who was like thorn-covered ground. He hears the word, but the care of the world and the deceitfulness of, or delight in, riches choke the word. He thus grows as one who is unfruitful. Both cares and anxieties on the one hand, and desire for wealth, or delight in it, on the other, have kept many people from responding to the Kingly Rule of Heaven.
In the Old Testament a firm warning was given about sowing among thorns. In Jer 4:3 the Lord says, ‘Break up your fallow ground, and do not sow among thorns’. This would certainly therefore have alerted the listening people to the fact that something was happening that should not have done so. Compare also Jer 12:13, ‘they have sown wheat and have reaped thorns’. See also Gen 3:18; Pro 24:30-31; Isa 5:6; Isa 27:4. It would therefore have been clear to all that what was sown among thorns was something to be very much concerned about.
The aptness of these three types of soil cannot be doubted. Jesus would have come across many people of each of the three types, the ones who never really received the word, and from whose hearts Satan quickly expunged it (Mat 12:43-45), the ones who seized on it because they had the wrong ideas about it, but soon tossed it away (no cross for them – compare Mat 9:20), and the ones who allowed it to be choked by anxiety or wealth (Mat 6:19-34).
Mat 13:22. He also that received seed among the thorns The ground full of thorns which sprang up with the seed and choked it, represents all those who receive the word into hearts full of worldly cares; which sooner or later destroy whatever convictions or good resolutions are raised by the word. Worldly cares are compared to thorns, not only because of their pernicious efficacy in choking the word, but because it is with great pains and difficulty that they are eradicated. In the parable, the hearers of this denomination are distinguished from those who receive the seed on stony ground, not so much by the effect of the word upon their minds, as by the different nature of each; for in both the seed sprang up, but brought forth no fruit. The stony-ground hearers will not retain the impressions made by the word; they have not root in themselves; no strength of mind; no firmness of resolution, to resist temptations from without. Whereas the thorny-ground hearers have the soil, but then it is filled with the cares of the world, the deceitfulness of riches, and the love of pleasure, which sooner or later stifle the impressions of the word; and by this means, in the issue, they are as unfruitful as the former. But both are distinguished from the way-side hearers by this, that they receivethe word, and yield to its influences in some degree; whereas the others do not receive the word at all, hearing without attention; or, if they do attend, forgetting it immediately. The way-side hearers hold the first place in the parable, because they are by far more numerous than the rest; and the good-ground hearers the last, because they are the fewest in number. The phrase , the deceitfulness of riches, is very elegant, and admirably expresses the various artifices by which people, in the pursuit of riches, excuse themselves from day to day, in putting off the ardent pursuit of genuine religion,and the astonishing disappointment which often mingles itself with their labours, and even with their success. Comp. Pro 11:28. Luk 18:24. 1Ti 6:9-10; 1Ti 6:17. 2Ti 2:4; 2Ti 4:10.
Mat 13:22 . ] is simply to hear , as in all the other cases in which it is here used; and neither, with Grotius, are we to supply , nor, with Kuinoel and Bleek, to take it in the sense of admittere.
The care for this world ] the deceitfulness of those riches , which (personified) delude men with their enticements; not: “ Delectatio , qua divitiae animos hominum afficiunt” (Kuinoel), a classical meaning of (Polyb. ii. 56. 12, iv. 20. 5) which is foreign to the New Testament, and which in this instance is as unnecessary as it is flat. 2Th 2:10 ; Heb 3:13 .
. .] not the word (Bengel), but the man ; see Mat 13:23 .
22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
Ver. 22. He that received the seed among thorns ] So the love of money is called, because it chokes the word, pricks the conscience, harbours vermin lusts. Magna cognatio, ut rei sic nominis divitiis et vitiis. Let rich men look to it, saith Gregory, that they handle their thorns without pricking their fingers; that while they load themselves with earth, they lose not heaven, as Shimei, seeking his servants, lost himself. a “Set not thy heart upon the asses” (said Samuel to Saul), since “to thee is the desire of all Israel.” Set not your hearts, say I, on this world’s trash, since better things abide you. Martha was troubled about many things, but neglected that one thing necessary, to sit, as her sister did, at Christ’s feet, and hear his word. This Christ checks her for.
And the deceitfulness of riches ] The world is a subtle, sly enemy, that doth easily insinuate and dangerously deceive. We may safely say of it, as he sometimes did of a historian, Both its words and shows are full of fraud. b As the panther hides his deformed head, till the sweet scent have drawn other beasts into his danger; so deals the world, alluring men by the deceitfulness of riches, and masking the monstrous and deformed head, the end thereof, under the gilded show of good husbandry, or disguised shape of sin. In a word, these outward things, howsoever as hosts they welcome us into our inn with smiling countenance, yet, unless we look better to them, they will cut our throats in our beds.
And he becometh unfruitful ] Because the thorns over shadow the grain; whereas the good ground, though it hath many thorns, yet the grain ascends above them: grace is superior to corruption, the fruit springs up and increaseth, as St Mark Mar 4:8 hath it. These thorny ground hearers, though they stood out persecution, and shrank not in the wetting, as the stony ground did, yet, because the plough had not gone so low as to break up the roots, whereby their hearts were fastened to earthly contents, they proved also unfruitful. See how far a man may go, and yet be never the nearer after all. The stony and thorny ground were nearer to the nature of the good ground, than that of the highway, and yet fell short of heaven.
a Dum peritura paras per male parta peris. Viderint divites quomodo spinas sine panctione contrecteat.
b , . Plut. de Herodot.
22. ] In this third sort, all as regards the soil is well; the seed goes deep, the plant springs up; all is as in the next case, with but one exception, and that, the bearing of fruit = Luke. And this because the seeds or roots of thorns are in, and are suffered to spring up in, the heart, and to overwhelm the plant. There is a divided will, a half-service ( from , see on ch. Mat 6:25 ) which ever ends in the prevalence of evil over good. This class is not confined to the rich: in Scripture is not riches absolutely , as possessed, but riches relatively , as estimated by the desire and value for them. Mark adds , viz. the which shall be added to us if we seek first the Kingdom of God and His righteousness. The identity of the seeds sown with the individuals of these classes, as maintained above, is strikingly shewn in Luke here: , . . . (Mat 8:14 .) We may notice: (I) That there is in these three classes a PROGRESS, and that a threefold one: (1) in TIME: the first receives a hindrance at the very outset: the seed never springs up: the second after it has sprung up , but soon after: the third when it has entered, sprung up, and come to maturity: or while it is so coming . (2) in APPARENT DEGREE. The climax is apparently from bad to better; the first understand not: the second understand and feel: the third understand, feel, and practise . But also (3) in REAL DEGREE, from bad to worse . Less awful is the state of those who understand not the word and lose it immediately , than that of those who feel it, receive it with joy , and in time of trial fall away: less awful again this last, than that of those who understand, feel, and practise , but are fruitless and impure .
It has been noticed also that the first is more the fault of careless inattentive CHILDHOOD; the second of ardent shallow YOUTH; the third of worldly self-seeking AGE. (II) That these classes do not EXCLUDE one another . They are great general divisions, the outer circles of which fall into one another, as they very likely might in the field itself, in their different combinations.
Mat 13:22 . , hearing alone predicated of the third type, but receiving both intellectually and emotionally implied; everything necessary present except purity of heart, singleness of mind. Hearing is to be taken here in a pregnant sense as distinct from the hearing that is no hearing (Mat 13:13 ). . ., . .: together = worldliness. Lust for money and care go together and between them spoil many an earnest religious nature. may refer cither to the man (Meyer) or to the word ( just before; Bengel, Weiss); sense the same. There is fruit in this case; the crop does not wither in the blade: it reaches the green ear, but it never ripens.
among. Greek. eis. App-104. Not the same word as in Mat 13:5.
is he = this is he.
world = age. Greek. aion. See App-129.
he = it.
22.] In this third sort, all as regards the soil is well; the seed goes deep, the plant springs up; all is as in the next case, with but one exception, and that, the bearing of fruit- = Luke. And this because the seeds or roots of thorns are in, and are suffered to spring up in, the heart, and to overwhelm the plant. There is a divided will, a half-service ( from , see on ch. Mat 6:25) which ever ends in the prevalence of evil over good. This class is not confined to the rich: in Scripture is not riches absolutely, as possessed, but riches relatively, as estimated by the desire and value for them. Mark adds , viz. the which shall be added to us if we seek first the Kingdom of God and His righteousness. The identity of the seeds sown with the individuals of these classes, as maintained above, is strikingly shewn in Luke here: , … (Mat 8:14.) We may notice: (I) That there is in these three classes a PROGRESS, and that a threefold one:-(1) in TIME:-the first receives a hindrance at the very outset: the seed never springs up:-the second after it has sprung up, but soon after:-the third when it has entered, sprung up, and come to maturity: or while it is so coming.-(2) in APPARENT DEGREE. The climax is apparently from bad to better;-the first understand not: the second understand and feel: the third understand, feel, and practise. But also (3) in REAL DEGREE, from bad to worse. Less awful is the state of those who understand not the word and lose it immediately, than that of those who feel it, receive it with joy, and in time of trial fall away: less awful again this last, than that of those who understand, feel, and practise, but are fruitless and impure.
It has been noticed also that the first is more the fault of careless inattentive CHILDHOOD; the second of ardent shallow YOUTH; the third of worldly self-seeking AGE. (II) That these classes do not EXCLUDE one another. They are great general divisions, the outer circles of which fall into one another, as they very likely might in the field itself, in their different combinations.
Mat 13:22. , the deceitfulness of riches)[616] Riches remove the soul from that tranquillity which is here opposed to the care of this world.[617]- , becometh unfruitful) sc. the word in man becometh so (see Mar 4:19); i.e., the word in him who hears it does not arrive at good and perfect fruit fit for use: the man bringeth no fruit to perfection, , Luk 8:14. Thomas Magister[618] says, , , , , , : i.e., Trees which are styled , are those, the fruit () of which is serviceable for food to men: , on the other hand, are those, the fruit of which men do not use for food: but , in the sense of having no fruit, is not found in any of the ancients.
[616] Which is manifold in its varieties of form, and which, though it deceives men in an awful manner, yet scarcely ever seems to them worth while being taken into consideration at all.-V. g.
[617] , choke) Many engage in the discussion (treating) of the Word of GOD in such a way as if the heart were not a field in which the seed is to remain and grow, but a granary which can contain at one time less stores, at another time more-at one time something, at another time nothing.-V. g.
[618] THOMAS MAGISTER, surnamed THEODULUS (, The Servant of GOD), was a Monk and a Grammarian, who flourished at the beginning of the fourteenth century. Saxius describes him as vocum Atticarum magister.-(I. B.)
seed: Mat 13:7, Mar 4:18, Luk 8:14, Luk 18:24, 2Ti 4:10
the care: Mat 6:24, Mat 6:25, Mat 19:16-24, Gen 13:10-13, Jos 7:20, Jos 7:21, 2Ki 5:20-27, Jer 4:3, Mar 10:23-25, Luk 12:15, Luk 12:21, Luk 12:29, Luk 12:30, Luk 14:16-24, Luk 21:34, Act 5:1-11, Act 8:18, 1Ti 6:9, 1Ti 6:10, 2Pe 2:14, 2Pe 2:15, 1Jo 2:15, 1Jo 2:16, Jud 1:11
the deceitfulness: Psa 52:7, Psa 62:10, Pro 11:28, Pro 23:5, Ecc 4:8, Ecc 5:10, Ecc 5:11, Ecc 5:13, Ecc 5:14, Mar 4:19, Luk 18:24, Luk 18:25, 1Ti 6:17
choke: Luk 8:14, 2Ti 4:10, Jud 1:12
Reciprocal: Deu 17:17 – neither shall he Pro 24:31 – it Ecc 3:11 – also Eze 33:31 – but their Mat 19:22 – he went Mat 19:23 – That Mat 22:5 – one Mar 4:7 – General Mar 10:22 – for Luk 8:7 – thorns 1Co 7:32 – I would Phi 4:6 – careful 2Pe 1:8 – unfruitful
3:22
See the comments at verse 7 for a description of these thorns. Care is from MERIMNA and Thayer’s simple definition is, “Care, anxiety,” and he explains his definition to mean, “anxiety about things pertaining to this earthly life.” Robinson defines it, “Care, anxiety, anxious thought,” and his comment on it is, “as dividing up and distracting the mind.” It means to be so concerned about the things of worldly interest that one neglects to give proper attention to spiritual matters. Deceitfulness. of riches means the false pleasures that one may have by means of his wealth. He should not be thus deceived because “the fashion of this world passeth away” (1Co 7:31).
Mat 13:22. The third class hold out longer, but are unfruitful, from a divided heart, in which evil triumphs; the thorns being hardier than the wheat
The care of the world, not pure worldliness, which belongs to the first class, but anxieties about worldly things distracting persons of serious mind.
The deceitfulness of riches. Whether in the pursuit or possession of wealth. A false expectation or a false confidence in regard to wealth will choke the word. Mark adds: the lusts of other things, other than those presented by the word.
He becometh unfruitful. Notwithstanding the previous (and perhaps long continued) promise of fruit.
Mat 13:22. He that received seed among thorns is he that heareth the word And proceeds further in the way of duty than either of those mentioned in the former instances. In spite of Satan and his agents, the person here intended considers, marks, learns, and inwardly digests what he hears. Yea, he has root in himself. The word sinks into his mind and heart. He is deeply humbled under a sense of his sinfulness and guilt, and brought to experience repentance toward God, and faith in our Lord Jesus Christ. He is even inwardly changed, so that he does not draw back even when tribulation and persecution ariseth. And yet, even in him, together with the good seed, the thorns, &c., spring up, (perhaps unperceived at first, at least neglected and not rooted up,) till they gradually choke it, destroy all its life and power, and it becometh unfruitful. To thorns among corn our Lord here compares the cares of the world, namely, anxious cares, which most beset the poor, but not them only; for persons in the middling ranks of life, and even the rich, are often no little harassed by them, and greatly obstructed in their Christian progress. By thorns also our Lord intends the deceitfulness of riches; deceitful indeed! for they promise much, but perform little; offer themselves to many, but give themselves to few; and to those few bring care and perplexity, rather than satisfaction and comfort. They promise to abide with us through life, if not to preserve our name in everlasting remembrance: but, alas! frequently take themselves wings and fly away. They engage our dependance, and we lean on them as though they were the staff of life; but quickly find, by sad experience, they are but a broken reed at best, and oft a spear, piercing us through with many sorrows. Like Judas, whom they corrupted, they kiss and betray, they smile and smite into hell. They put out the eyes, harden the heart, steal away all the life of God, fill the soul with pride, anger, and love to the world, and make men enemies to self-denial and the whole cross of Christ. Wesley. Luke also mentions the pleasures of life as another weed, choking and rendering unfruitful the good seed. To which pleasures deceitful riches minister, and are a great temptation, putting it into mens power to gratify their carnal desires and unruly appetites and passions in every excess to which Satan or their own hearts prompt them. But not only are such gross indulgences as these here included in the hurtful pleasures which are represented as choking the good seed, but all the fashionable amusements and gratifications of sense and fancy in which mankind, and especially the young of both sexes, are prone to seek their happiness. There is yet another weed, which too frequently prevents the fruitfulness of the incorruptible seed, and all improvement, if not even perseverance in true piety, and that is, desires after other things, mentioned in the parallel passage by Mark. This equally annoys high and low, rich and poor, young and old; and if not eradicated or suppressed is equally destructive to the life of God in all. God himself is all-sufficient to satisfy the most enlarged desires of all his intelligent creatures. There is enough in him to make them completely happy. All our desire therefore should be unto him, or, at least, nothing should be esteemed, desired, delighted in, or pursued, but in perfect subordination to him and his love: and when this is not the case, but the desire of our heart is turned toward other objects, our intercourse with God is of necessity interrupted, and the influences of his Spirit withheld from us; the consequence of which is, we lose all union with him, and become twice dead, plucked up by the roots. Now when all these, who receive the seed as among thorns, who begin in the Spirit, but end in the flesh; run well for a time, but are afterward hindered; are also, as well as the two preceding classes, excepted, alas! how few yet remain to be compared to the good ground, mentioned in the next verse!
This disciple allows the other concerns of life to crowd out his commitment to Jesus. He permits the competing concerns of life to take precedence over his spiritual development (cf. Mat 19:16-22). The present life rather than the life to come, and present treasure rather than future treasure, capture his affections. They are deceitful in that they can drain spiritual vitality before the person realizes what is happening to him or her.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)