TRV
Translation
King James Version
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.
KJV (with Strong's)
And G1161 that which fell G4098 among G1519 thorns G173 are G1526 they G3778, which, when they have heard G191, go forth G4198, and G2532 are choked G4846 with G5259 cares G3308 and G2532 riches G4149 and G2532 pleasures G2237 of this life G979, and G2532 bring G5052 no G3756 fruit to perfection G5052.
Complete Jewish Bible
As for what fell in the midst of thorns these are the ones who hear; but as they go along, worries and wealth and life's gratifications crowd in and choke them, so that their fruit never matures.
Berean Standard Bible
The seeds that fell among the thorns are those who hear, but as they go on their way, they are choked by the worries, riches, and pleasures of this life, and their fruit does not mature.
American Standard Version
And that which fell among the thorns, these are they that have heard, and as they go on their way they are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
World English Bible Messianic
That which fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and bring no fruit to maturity.
Geneva Bible (1599)
And that which fell among thornes, are they which haue heard, and after their departure are choked with cares and with riches, and voluptuous liuing, and bring forth no fruite.
Young's Literal Translation
`And that which fell to the thorns: These are they who have heard, and going forth, through anxieties, and riches, and pleasures of life, are choked, and bear not to completion.
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In the KJVVerse 25,260 of 31,102
Study This Verse
Commentary on Luke 8 verses 4–21
4 ¶ And when much people were gathered together, and were come to him out of every city, he spake by a parable:
5 A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.
6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.
7 And some fell among thorns; and the thorns sprang up with it, and choked it.
8 And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.
9 And his disciples asked him, saying, What might this parable be?
10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
11 Now the parable is this: The seed is the word of God.
12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.
13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
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.
15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.
16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.
17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.
18 Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.
19 Then came to him his mother and his brethren, and could not come at him for the press.
20 And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.
21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.
I. II. Main points(1.) (2.) Details
The former paragraph began with an account of Christ's industry in preaching (Luk 8:1); this begins with an account of the people's industry in hearing, Luk 8:4. He went into every city, to preach; so they, one would think, should have contented themselves to hear him when he came to their own city (we know those that would); but there were those here that came to him out of every city, would not stay till he came to them, nor think that they had enough when he left them, but met him when he was coming towards them, and followed him when he was going from them. Nor did he excuse himself from going to the cities with this, that there were some from the cities that came to him; for, though there were, yet the most had not zeal enough to bring them to him, and therefore such is his wonderful condescension that he will go to them; for he is found of those that sought him not, Isa 65:1.
Here was, it seems, a vast concourse, much people were gathered together, abundance of fish to cast their net among; and he was as ready and willing to teach as they were to be taught. Now in these verses we have,
I. Necessary and excellent rules and cautions for hearing the word, in the parable of the sower and the explanation and application of it, all which we had twice before more largely. When Christ had put forth this parable, 1. The disciples were inquisitive concerning the meaning of it, Luk 8:9. They asked him, What might this parable be? Note, We should covet earnestly to know the true intent, and full extent, of the word we hear, that we may be neither mistaken nor defective in our knowledge. 2. Christ made them sensible of what great advantage it was to them that they had opportunity of acquainting themselves with the mystery and meaning of his word, which others had not: Unto you it is given, Luk 8:10. Note, Those who would receive instruction from Christ must know and consider what a privilege it is to be instructed by him, what a distinguishing privilege to be led into the light, such a light, when others are left in darkness, such a darkness. 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 enlightened and governed, and into the mould of which we are delivered.
Now from the parable itself, and the explication of it, observe,
(1.)The heart of man is as soil to the seed of God's word; it is capable of receiving it, and bringing forth the fruits of it; but, unless that seed be sown in it, it will bring forth nothing valuable. Or care therefore must be to bring the seed and the soil together. To what purpose have we the seed in the scripture, if it be not sown? And to what purpose have we the soil in our own hearts, if it be not sown with that seed?
(2.)The success of the seeding is very much according to the nature and temper of the soil, and as that is, or is not, disposed to receive the seed. The word of God is to us, as we are, a savour of life unto life, or of death unto death.
(3.)The devil is a subtle and spiteful enemy, that makes it his business to hinder our profiting by the word of God. He takes the word out of the hearts of careless hearers, lest they should believe and be saved, Luk 8:12. This is added here to teach us, [1.] That we cannot be saved unless we believe. The word of the gospel will not be a saving word to us, unless it be mixed with faith. [2.] That therefore the devil does all he can to keep us from believing, to make us not believe the word when we read and hear it; or, if we heed it for the present, to make us forget it again, and let it slip (Heb 2:1); or, if we remember it, to create prejudices in our minds against it, or divert our minds from it to something else; and all is lest we should believe and be saved, lest we should believe and rejoice, while he believes and trembles.
(4.)Where the word of God is heard carelessly there is commonly a contempt put upon it too. It is added here in the parable that the seed which fell by the way-side was trodden down, Luk 8:5. They that wilfully shut their ears against the word do in effect trample it under their feet; they despise the commandment of the Lord.
(5.)Those on whom the word makes some impressions, but they are not deep and durable ones, will show their hypocrisy in a time of trial; as the seed sown upon the rock, where it gains no root, Luk 8:13. These for awhile believe a little while; their profession promises something, but in time of temptation they fall away from their good beginnings. Whether the temptation arises from the smiles or the frowns, of the world, they are easily overcome by it.
(6.)The pleasures of this life are as dangerous and mischievous thorns to choke the good seed of the word as any other. This is added here (Luk 8:14), which was not in the other evangelists. Those that are not entangled in the cares of this life, nor inveigled with the deceitfulness of riches, but boast that they are dead to them, may yet be kept from heaven by an affected indolence, and the love of ease and pleasure. The delights of sense may ruin the soul, even lawful delights, indulged, and too much delighted in.
(7.)It is not enough that the fruit be brought forth, but it must be brought to perfection, it must be fully ripened. If it be not, it is as if there was no fruit at all brought forth; for that which in Matthew and Mark is said to be unfruitful is the same that here is said to bring forth none to perfection. For factum non dicitur quod non perseverat - perseverance is necessary to the perfection of a work.
(8.)The good ground, which brings forth good fruit, is an honest and good heart, well disposed to receive instruction and commandment (Luk 8:15); a heart free from sinful pollutions, and firmly fixed for God and duty, an upright heart, a tender heart, and a heart that trembles at the word, is an honest and good heart, which, having heard the word, understands it (so it is in Matthew), receives it (so it is in Mark), and keeps it (so it is here), as the soil not only receives, but keeps, the seed; and the stomach not only receives, but keeps, the food or physic.
(9.)Where the word is well kept there is fruit brought forth with patience. This also is added here. There must be both bearing patience and waiting patience; patience to suffer the tribulation and persecution which may arise because of the word; patience to continue to the end in well-doing.
(10.)In consideration of all this, we ought to take heed how we hear (Luk 8:18); take heed of those things that will hinder our profiting by the word we hear, watch over our hearts in hearing, and take heed lest they betray us; take heed lest we hear carelessly and slightly, lest, upon any account, we entertain prejudice against the word we hear; and take heed to the frame of our spirits after we have heard the word, lest we lose what we have gained.
II. Needful instructions given to those that are appointed to preach the word, and to those also that have heard it. 1. Those that have received the gift must minister the same. Ministers that have the dispensing of the gospel committed to them, people that have profited by the word and are thereby qualified to profit others, must look upon themselves as lighted candles: ministers must in solemn authoritative preaching, and people in brotherly familiar discourse, diffuse their light, for a candle must not be covered with a vessel nor put under a bed, Luk 8:16. Ministers and Christians are to be lights in the world, holding forth the word of life. Their light must shine before men; they must not only be good, but do good. 2. We must expect that what is now done in secret, and from unseen springs, will shortly be manifested and made known, Luk 8:17. What is committed to you in secret should be made manifest by you; for your Master did not give you talents to be buried, but to be traded with. Let that which is now hid be made known; for, if it be not manifested by you, it will be manifested against you, will be produced in evidence of your treachery. 3. The gifts we have will either be continued to us, or taken from us, according as we do, or do not, make use of them for the glory of God and the edification of our brethren: Whosoever hath, to him shall be given, Luk 8:18. He that hath gifts, and does good with them, shall have more; he that buries his talent shall lose it. From him that hath not shall be taken away even that which he hath, so it is in Mark; that which he seemeth to have, so it is in Luke. Note, The grace that is lost was but seeming grace, was never true. Men do but seem to have what they do not use, and shows of religion will be lost and forfeited. They went out from us, because they were not of us, Jo1 2:19. Let us see to it that we have grace in sincerity, the root of the matter found in us; that is a good part which shall never be taken away from those that have it.
III. Great encouragement given to those that prove themselves faithful hearers of the word, by being doers of the work, in a particular instance of Christ's respect to his disciples, in preferring them even before his nearest relations (Luk 8:19-21), which passage of story we had twice before. Observe, 1. What crowding there was after Christ. There was no coming near for the throng of people that attended him, who, though they were crowded very so much, would not be crowded out from his congregation. 2. Some of his nearest kindred were least solicitous to hear him preach. Instead of getting within, as they might easily have done if they had come in time, desiring to hear him, they stood without, desiring to see him; and, probably, out of a foolish fear, lest he should spend himself with too much speaking, designing nothing but to interrupt him, and oblige him to break off. 3. Jesus Christ would rather be busy at his work than conversing with his friends. He would not leave his preaching, to speak with his mother and his brethren, for it was his meat and drink to be so employed. 4. Christ is pleased to own those as his nearest and dearest relations that hear the word of God and do it; they are to him more than his mother and brethren.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–21. Public domain.
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Shepherd of HermasAD 160
Shepherd of Hermas, Commandment 10
Even as beautiful vines, when they are neglected, are withered up by thorns and divers plants, so men who have believed, and have afterwards fallen away into many of those actions above mentioned, go astray in their minds, and lose all understanding in regard to righteousness; for if they hear of righteousness, their minds are occupied with their business, and they give no heed at all.
Eusebius of Caesarea (as quoted by Aquinas, AD 1274)AD 339
Catena Aurea by Aquinas
Now Christ most fitly puts forth His first parable to the multitude not only of those who then stood by, but of those also who were to come after them, inducing them to listen to His words, saying, A sower went out to sow his seed.
Some went out from the heavenly country and descended among men, not however to sow, for they were not sowers, but ministering spirits sent forth to minister. (Heb. 1:14.) Moses also and the prophets after him did not plant in men the mysteries of the kingdom of heaven, but by keeping back the foolish from the error of iniquity, and the worship of idols, they tilled as it were the souls of men, and brought them into cultivation. But the only Sower of all, the Word of God, went out to sow the new seed of the Gospel, that is, the mysteries of the kingdom of heaven.
He teaches therefore that there are two classes of those who received the seed; the first, of those who have been made worthy of the heavenly calling, but fall from grace through carelessness and sloth; but the second, of those who multiply the seed bearing good fruit. But according to Matthew he makes three divisions in each class. For those who corrupt the seed have not all the same manner of destruction, and those who bear fruit from it do not receive an equal abundance. He wisely sets forth the cases of those who lose the seed. For some though they have not sinned, have lost the good seed implanted in their hearts, through its having been withdrawn from their thoughts and memory by evil spirits, and devils who fly through the air; or deceitful and cunning men, whom He calls the birds of the air. Hence it follows, And as he sowed, some fell by the way side.
There are also some who through covetousness, the desire of pleasure and worldly cares, which indeed Christ calls thorns, suffer the seed which has been sown in them to be choked.
But our Lord told them the reason why He spake to the multitudes in parables, as follows, And he said, Unto you it is given to know the mysteries of God.
Now He says, that there are three reasons why men destroy the seed implanted in their hearts. For some destroy the seed that is hid in them by lightly giving heed to those that wish to deceive, of whom He adds, Those by the way side are they that hear: then cometh the devil, and taketh away the word out of their hearts.
But some there are who having not received the word in any depth of heart, are soon overcome when adversity assails them, of whom it is added, They on the rock are they which when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
But some choke the seed which has been deposited in them with riches and vain delights, as if with choking thorns, of whom it is added, And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches of this life, &c.
Now these things were foretold by our Saviour according to His foreknowledge, and that their case is so, experience testifies. For in no wise do men fall away from the truth of divine worship, but according to some of the causes before mentioned by Him.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 11.14
“That which fell on the rock …” The good Lord revealed his mercy. Although the hardness of the ground was not cultivated, he did not withhold its seed from it. This ground represents those who turn away from his teaching like those who said, “This word is hard; who can listen to it?” It is like Judas, who heard his word and flourished through his signs but was without fruit in the moment of testing.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 11.13
“For it fell on the edge of the path.” This is an image of the ungrateful soul, like the one who received one talent despised the goodness of him who gave it. Because this ground was tardy in receiving its seed, it became a public highway for all evil. Consequently there was no place in its ground for the Teacher to penetrate into it like a laborer, break up its hardness and sow his seed there. The Lord described the evil one in the imagery of a bird who snatches it away. He made known that the evil one does not forcefully snatch away from the heart the teaching entrusted to it. In the parable’s imagery, he revealed the voice of the gospel standing at the door of the ears like the grain of wheat on the surface of the ground that has not hidden in its womb the seed which fell upon it. The birds were not permitted to penetrate the earth in search of the seed that the earth hid under its wings.
Titus of Bostra (as quoted by Aquinas, AD 1274)AD 378
Catena Aurea by Aquinas
But He went out to sow His seed, He receives not the word as borrowed, for He is by nature the Word of the living God. The seed is not then of Paul, or of John, but they have it because they have received it. Christ has His own seed, drawing forth His teaching from His own nature. Hence also the Jews said, How knoweth this man letters, having never learned? (John 7:15.)
Basil of Caesarea (as quoted by Aquinas, AD 1274)AD 379
Catena Aurea by Aquinas
(Hom. in Princ. Prov.) Hearing has reference to the understanding. By this then our Lord stirs us up to listen attentively to the meaning of those things which are spoken.
Gregory of Nazianzus (as quoted by Aquinas, AD 1274)AD 390
Catena Aurea by Aquinas
(ubi sup.) When you hear this you must not entertain the notion of different natures, as certain heretics do, who think that some men indeed are of a perishing nature, others of a saving nature, but that some are so constituted that their will leads them to better or worse. But add to the words, To you it is given, if willing and truly worthy.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. 44. in Matt.) Now His going, Who is every where, was not local, but through the vail of the flesh He approached us. But Christ fitly denominates His advent, His going forth. For we were aliens from God, and cast out as criminals, and rebels to the king, but he who wishes to reconcile man, going out to them, speaks to them without, until having become meet for the royal presence, He brings them within; so also did Christ.
(Hom. 44. in Matt.) For as the thorns do not let the seed grow up, but when it has been sown choke it by thickening round it, so the cares of this present life permit not the seed to bear fruit. But in things of sense the husbandman must be reproved who would sow amid thorns on a rock and the way side, for it is impossible that the rocks should become earth, the way not be a way, the thorns not be thorns. But in rational things it is otherwise. For it is possible that the rock should be converted into a fruitful soil, the way not be trodden down, the thorns dispersed.
(Hom. 44. in Matt.) And to sum up many things in a few words. Some indeed as careless hearers, some as weak, but others as the very slaves of pleasure and worldly things, hold aloof from what is good. The order of the way side, the rock, and the thorns is well, for we have first need of recollection and caution, next of fortitude, and then of contempt of things present. He therefore places the good ground in opposition to the way, the rock, and the thorns. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, &c. For they who are on the way side keep not the word, but the devil takes away their seed. But they who are on the rock sustain not patiently the assaults of temptation through weakness. But they who are among thorns bear no fruit, but are choked.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 41
"Those that fell among the thorns are they who have heard, and go, and are choked by cares and wealth and pleasures of the world, and yield no fruit." The Savior scatters the seed that acquired a firm hold in the souls that received it. It already shot up and just began to be visible when worldly cares choke it and it dries up, being overgrown by empty occupations. The prophet Jeremiah said, "It becomes a handful, that can produce no meal." In these things, we must be like skillful farmers who patiently cleared away the thorns and uprooted whatever is hurtful, and then we scatter the seed in clean furrows. One can say with confidence that doubtless "they will come with joy, bearing their sheaves." If a person scatters seed in ground that is fertile in thorns, fruitful in briars and densely covered with useless stubble, he sustains a double loss. First, he loses his seed, and second, his work. In order that the divine seed may blossom well in us, let us first cast out of the mind worldly cares and the unprofitable anxiety which makes us seek to be rich.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
For every way side is in some measure dry and uncultivated, because it is trodden down by all men, and no seed gains moisture on it. So the divine warning reaches not the unteachable heart, that it should bring forth the praise of virtue. These then are the ways frequented by unclean spirits. There are again some who bear faith about them, as if it consisted in the nakedness of words; their faith is without root, of whom it is added, And some fell upon a rock, and as soon as it sprung up, it withered away, because it lacked moisture.
Now the rich and fruitful ground is the honest and good hearts which receive deeply the seeds of the word, and retain them and cherish them. And whatever is added to this, And some fell upon good ground, and springing up, brought forth fruit an hundredfold. For when the divine word is poured into a soul free from all anxieties, then it strikes root deep, and sends forth as it were the ear, and in its due season comes to perfection.
But what the meaning of the parable is, let us hear from him who made it, as it follows, And when he had said these things, he cried, He that hath ears to hear, let him hear.
For when they enter the Church they gladly wait on the divine mysteries, but with infirmity of purpose. But when they leave the Church they forget the sacred discipline, and as long as Christians are undisturbed, their faith is lasting; but when persecution harasses, their heart fails them, for their faith was without root.
Paschasius of DumiumAD 600
QUESTIONS AND ANSWERS OF THE GREEK FATHERS 43.2
Alms and faith must not leave you. Remember that every day death is near and act as if the tomb already enclosed you. Do not care for this world, since anxiety for the world and the desire for riches are thorns that choke the good seed.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(in Hom. 15 in Ev.) But our Lord condescended to explain what He said, that we might know how to seek for explanation in those things which He is unwilling to explain through Himself. For it follows, Now the parable is this: The seed is the word of God.
(ubi sup.) Many men propose to begin a good work, but as soon as they have become annoyed by adversity or temptation, they abandon what they had begun. The rocky ground then had no moisture to carry on to constancy fruit which it had put forth.
(ubi sup.) It is wonderful that the Lord has represented riches as thorns, for these prick, while those delight, and yet they are thorns, for they lacerate the mind by the prickings of their thoughts, and whenever they entice to see they draw blood, as if inflicting a wound. But there are two things which He joins to riches, cares and pleasures, for they oppress the mind by anxiety and unnerve it by luxuries, but they choke the seed, for they strangle the throat of the heart with vexatious thoughts, and while they let not a good desire enter the heart, they close up as it were the passage of the vital breath.
(ubi sup.) The good ground then bears fruit through patience, for nothing we do is good unless we endure patiently our closest evils. They therefore bear fruit through patience, who when they bear strifes humbly, are after the scourge received with joy to a heavenly rest.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 15
It should be noted that the Lord, in His explanation, says that cares, pleasures, and riches choke the word. For they choke it because by their importunate thoughts they strangle the throat of the mind; and since they do not allow good desire to enter the heart, they kill, as it were, the passage of the breath of life. It should also be noted that He joins two things with riches, namely cares and pleasures, because indeed they both oppress the mind through anxiety and dissolve it through abundance. For by their contrary nature they make their possessors both afflicted and unstable. But since pleasure cannot coexist with affliction, at one time they afflict through the anxiety of guarding them, and at another time they soften toward pleasures through abundance.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
The sower we can conceive to be none other but the Son of God, Who going forth from His Father's bosom whither no creature had attained, came into the world that He might bear witness to the truth. (John 18:37.)
The rock, he says, is the hard and unsubdued heart. Now the moisture at the root of the seed is the same as what is called in another parable, the oil to trim the lamps of the virgins, that is, love and stedfastness in virtue. (Matt. 25.)
For by fruit a hundredfold, he means perfect fruit. For the number ten is always taken to imply perfection, because in ten precepts is contained the keeping, or the observance of the law. But the number ten multiplied by itself amounts to a hundred; hence by a hundred very great perfection is signified.
For as often as the admonition occurs either in the Gospel or the Revelation of St. John, it signifies that there is a mystical meaning in what is said, and we must inquire more closely into it. Hence the disciples who were ignorant ask our Saviour, for it follows, And his disciples asked him, &c. But let no one suppose that as soon as the parable was finished His disciples asked Him, but as Mark says, When he was alone they asked him. (Mark 4:10.)
Rightly then do they hear in parables, who having closed the senses of their heart, care not to know the truth, forgetful of what the Lord told them. He that hath ears to hear, let him hear.
Who in truth deign to receive the word which they hear with no faith, with no understanding, at least with no attempt to test the value of it.
BedeAD 735
On the Gospel of Luke
But that which fell among thorns, these are they who have heard, and going forth are choked with cares and riches and pleasures of life, and bring no fruit to perfection. It is remarkable how the Lord interpreted thorns as riches, since thorns prick, and these delight. And yet they are thorns because with the pricks of their thoughts they cut the mind, and when they lead to sin, they wound with inflicted injury. Which in this place, another evangelist witnessing, the Lord does not call riches, but deceitful riches. For they are deceitful, which cannot remain with us for long. They are deceitful, which do not expel the poverty of our mind. Only those riches are true, which make us rich in virtues. It is also to be noted that when the Lord explained, He said that cares and pleasures and riches choke. For they choke, because with their importunate thoughts they strangle the throat of the mind: and while they do not allow the good desire to enter the heart, they as it were kill the entrance of vital breath. It is also to be noted that there are two things which He joins to riches, namely cares and pleasures, because indeed through care they oppress the mind, and through abundance they loosen it: for by contrary action, they make their possessors both afflicted and unstable. But because pleasure cannot agree with affliction, indeed at one time they afflict through the anxiety of their care, and at another through abundance they soften into pleasures.
Symeon the New TheologianAD 1022
DISCOURSE 30.1
When you come out of the church, do not begin to be distracted toward empty and useless matters, lest the devil come and find you occupied with them. It is like when a crow finds on the plain a grain of wheat, before it has been covered with earth, and picks it up and flies off. The devil removes the memory of these words of catechetical lectures from your hearts, and you find yourselves empty and deprived of beneficial teaching.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
That which David had foretold in the person of Christ, I will open my mouth in parables, (Ps. 78:2.) the Lord here fulfils; as it is said, And when much people were gathered together, and were come to him out of every city, he spake by a parable. But the Lord speaks by a parable, first indeed that He may make His hearers more attentive. For men were accustomed to exercise their minds on dark sayings, and to despise what was plain; and next, that the unworthy might not receive what was spoken mystically.
But He went out now, not to destroy the husbandmen, or to burn up the earth, but He went out to sow. For oftimes the husbandman who sows, goes out for some other cause, not only to sow.
But the Son of God never ceases to sow in our hearts, for not only when teaching, but creating, He sows good seed in our hearts.
He said not that the sower threw some on the way side, but that it fell by the way side. For he who sows teaches the right word, but the word falls in different ways upon the hearers, so that some of them are called the way side: and it was trodden down, and the birds of the air devoured it.
But to those who are unworthy of such mysteries, they are obscurely spoken. Hence it follows, But to the rest in parables, that seeing they might not see, and hearing they might not understand. For they think they see, but see not, and hear indeed, but do not understand. For this reason Christ hides this from them, lest they should beget a greater prejudice against them, if after they had known the mysteries of Christ, they despised them. For he who understands and afterwards despises, shall be more severely punished.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 8:14, part of Jesus's explanation of the Parable of the Sower, illuminates the spiritual peril faced by those who hear the word of God but allow the distractions and desires of the world to stifle its growth. This verse describes individuals whose initial reception of the divine message is ultimately choked by the pervasive influence of earthly worries, material wealth, and fleeting pleasures, preventing the word from producing mature and lasting spiritual fruit in their lives.
CONTEXT
Literary Context: Luke 8:14 is an integral part of Jesus's private explanation of the Parable of the Sower (or Soils), found in Luke 8:4-15. Following the parable's telling in Luke 8:4-8, Jesus's disciples inquire about its meaning, prompting the detailed interpretation from Luke 8:9-15. This verse specifically unpacks the third type of soil—the thorny ground—which represents a common spiritual pitfall. It stands in contrast to the unproductive wayside and rocky soils, and the fruitful good soil, providing a nuanced understanding of how the "word of God" (Luke 8:11) is received and either flourishes or fails to bear fruit. The structure emphasizes Jesus's role as the authoritative interpreter of His own teachings, ensuring His disciples grasp the profound spiritual truths embedded within His parables.
Historical & Cultural Context: The agricultural imagery of the parable was highly relatable to Jesus's audience in first-century Galilee, an agrarian society where farming was central to life. Farmers understood the constant battle against weeds and thorns, which could quickly overrun crops, especially if the ground was not diligently prepared and maintained. Thorns (ἀκάνθαι, akanthai) were a common nuisance, representing wild, invasive growth that competed for water, nutrients, and sunlight, effectively strangling desirable plants. The "cares," "riches," and "pleasures of this life" reflect the universal human struggles of the time: the anxieties of daily survival, the pursuit of material security and status, and the allure of worldly comforts and self-gratification. These were not abstract concepts but tangible realities that could consume a person's focus and energy, diverting attention from spiritual matters. The emphasis on "this life" (βίος, bios) highlights the temporal nature of these concerns versus the eternal value of the Kingdom of God.
Key Themes: This verse powerfully contributes to several overarching themes within Luke's Gospel and broader biblical theology. Firstly, it underscores the Peril of Worldly Distractions, illustrating how anxieties about sustenance, the pursuit of wealth, and the indulgence in fleeting pleasures can effectively "choke" the spiritual life. This theme resonates with Jesus's teaching elsewhere about the impossibility of serving both God and money (Luke 16:13) and the warning against covetousness (Luke 12:15). Secondly, the verse highlights the tragic reality of Spiritual Unfruitfulness. Despite hearing the word, those on the thorny ground "bring no fruit to perfection," signifying a lack of mature spiritual growth, character transformation, and active obedience that should characterize a disciple of Christ. This connects to the broader biblical emphasis on bearing fruit as evidence of genuine faith and discipleship, as seen in John 15:1-8. Lastly, it subtly emphasizes the Necessity of Perseverance and Diligence in nurturing one's faith. Unlike the good soil that yields fruit with patience (Luke 8:15), the thorny ground demonstrates that initial reception is insufficient; ongoing vigilance against worldly encroachments is essential for the word to take deep root and flourish to maturity.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 8:14, as part of the Parable of the Sower, is rich in Metaphor. The "seed" is a metaphor for the "word of God," and the "thorns" are a powerful metaphor for the "cares and riches and pleasures of this life." This extended metaphor allows Jesus to communicate complex spiritual truths through relatable agrarian imagery. The act of the thorns "choking" the seed employs Personification, attributing a destructive, active agency to inanimate plants, vividly illustrating how these worldly elements actively strangle spiritual growth. Furthermore, the "cares," "riches," and "pleasures" themselves function as Symbolism, representing the broader category of worldly distractions and desires that compete for the human heart's allegiance. The entire parable, including this verse, serves as an Allegory, where each element (sower, seed, different soils) corresponds to a specific spiritual reality, providing a clear interpretive key for understanding the reception and impact of God's word.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 8:14 serves as a profound theological warning, highlighting the persistent tension between the Kingdom of God and the kingdoms of this world. It underscores that merely hearing the divine word is insufficient for genuine spiritual transformation; the heart must be diligently guarded against competing affections and anxieties. The "thorns" represent the insidious nature of worldliness, which, unlike outright rejection, subtly infiltrates and suffocates spiritual vitality from within. This verse calls believers to a radical reorientation of priorities, recognizing that true life and lasting fruitfulness are found not in the pursuit of earthly comforts or security, but in an unhindered devotion to Christ and His word. It emphasizes that spiritual maturity (bringing "fruit to perfection") requires intentional cultivation and ruthless removal of anything that would choke the life of God within.
REFLECTION AND APPLICATION
Luke 8:14 stands as a piercing diagnostic tool for the spiritual health of any hearer of God's word. It compels us to look beyond mere intellectual assent or initial enthusiasm and to honestly examine the landscape of our hearts. Are the "cares of this life"—the anxieties about finances, future, or reputation—consuming our thoughts and energy, leaving little room for God's peace and provision? Has the pursuit of "riches"—whether material wealth, status, or career advancement—become an idol that subtly displaces our devotion to Christ? Are the "pleasures of this life"—entertainment, comfort, or self-gratification—so dominant that they dull our spiritual appetites and distract us from eternal realities? This verse is a call to radical self-assessment and repentance, urging us to identify and ruthlessly prune the "thorns" that threaten to choke the life of God's word within us, ensuring that our faith is not merely superficial but produces abundant, mature, and lasting fruit for His glory.
Questions for Reflection
FAQ
What exactly do the "thorns" symbolize in this parable?
Answer: In Luke 8:14, the "thorns" symbolize the pervasive and destructive influences of worldliness that compete with and ultimately choke the growth of the word of God in a person's life. Jesus explicitly identifies these as "cares and riches and pleasures of this life." This includes anxieties about daily living, the pursuit and accumulation of material wealth, and the indulgence in worldly delights and comforts. Unlike the rocky ground where the seed withers due to lack of depth, or the wayside where it is immediately consumed, the thorny ground allows for initial growth, but the competing "weeds" eventually suffocate the spiritual life, preventing it from reaching maturity and bearing fruit.
Does this verse imply that having money or enjoying life is inherently wrong for a Christian?
Answer: No, Luke 8:14 does not teach that money or enjoyment are inherently evil. The issue is not the possession of "riches" or the experience of "pleasures," but rather their potential to become idols or consuming distractions that choke out the word of God. The problem arises when "cares" (anxieties), the love of "riches," or the pursuit of "pleasures" become paramount, displacing God as the central focus of one's life. The Bible teaches stewardship of resources and acknowledges God's provision of good gifts to be enjoyed (1 Timothy 6:17). However, it consistently warns against the dangers of covetousness (Luke 12:15), the love of money (1 Timothy 6:10), and living solely for worldly gratification (James 4:4). The key is where our ultimate trust and affection lie.
How can a believer prevent the "thorns" from choking the word of God in their life?
Answer: Preventing the "thorns" from choking the word of God requires intentional spiritual discipline and a reorientation of priorities. Firstly, it involves cultivating a deep and abiding relationship with Christ, recognizing that He is the source of true life and satisfaction (John 6:35). Secondly, it means actively combating anxiety by casting our "cares" upon God through prayer and trust in His sovereignty (Philippians 4:6-7). Thirdly, it necessitates a conscious detachment from the pursuit of worldly "riches" and a commitment to generous stewardship, understanding that all possessions belong to God (Matthew 6:19-21). Finally, it calls for discernment regarding "pleasures," choosing those that honor God and build up our faith, rather than those that distract or defile. This ongoing process involves daily surrender, prayer, consistent engagement with God's word, and reliance on the Holy Spirit to transform our desires and priorities (Romans 12:2).
CHRIST-CENTERED FULFILLMENT
Luke 8:14, while a warning, finds its ultimate answer and fulfillment in Christ. The problem of the thorny ground—the inability to bring fruit to perfection due to worldly distractions—is precisely what Christ came to overcome. He is the ultimate "good soil," the perfect embodiment of one whose life was entirely unchoked by the cares, riches, or pleasures of this world. Though tempted in every way, Jesus remained utterly focused on fulfilling His Father's will, demonstrating a life of perfect fruitfulness (Hebrews 4:15). Moreover, Christ, through His atoning work, breaks the power of sin and the world over believers, offering deliverance from the very anxieties and desires that choke spiritual life (Galatians 1:4). He invites His followers to abide in Him, the True Vine, promising that those who remain in Him will bear much fruit, for apart from Him, we can do nothing (John 15:5). The Holy Spirit, given by Christ, empowers believers to overcome worldly temptations and cultivate the fruit of righteousness, transforming hearts that were once thorny ground into fertile soil, enabling them to bring God's word to full perfection in their lives (Galatians 5:22-23).