Matthew 13:7
Other seeds fell among the thorns, which grew up and choked the seedlings.
Sermons
Sown Among ThornsCharles Haddon Spurgeon Matthew 13:7
The Parable of the SoilsW.F. Adeney Matthew 13:1-9
The SowerJ.A. Macdonald Matthew 13:1-9
The Beginning of ParablesP.C. Barker Matthew 13:1-23
Parable of the SowerMarcus Dods Matthew 13:3-23
DeceitfulnessW. Jay.Matthew 13:7-22
Riches Like ThornsVenning.Matthew 13:7-22
The Deceitfulness of RichesMatthew 13:7-22
The Deceitfulness of RichesH. W. Beecher.Matthew 13:7-22
The Soul has a Limited Capacity for GrowthF. W. Robertson.Matthew 13:7-22
The Word ChokedMatthew 13:7-22
WorldlinessMatthew 13:7-22
The object of this parable is to explain the causes of the failure and success of the gospel. It might have been supposed enough to proclaim the kingdom. Why does this fail? It fails, says our Lord, because of the nature of the soil. This soil is often impervious, often shallow, often dirty.

I. "SOME SEEDS FELL BY THE WAYSIDE, AND THE FOWLS CAME AND DEVOURED THEM." The spiritual analogue is said to be in him "who heareth the Word, but understandeth it not. The beaten footpath and the cart track have their uses, but they grow no corn. The seed may be of the best quality, but for all purposes of sowing you might as well sprinkle pebbles or shot. So there is a hearing which keeps the Word entirely outside. It does not even enter the understanding. It rouses no inquiry, provokes no contradiction. You have occasion sometimes to mention a fact to a friend which should alter all his purpose, but you find he has not taken it in. So, says our Lord, there are hearers who do not take in what is said; their understanding is impervious, impenetrable. They hear because this has come to be one of the many employments with which they fill up their time, but they have never considered why they should do so, or what result they should look for. Or there may be a slowness and cold frostiness of nature which prevents the seed from fructifying. The proposals made suggest nothing to the wayside hearer. In some cases the seed apparently lost for years is quickened and brings forth fruit, but in this case never.

II. THE SECOND FAULT IS SHALLOWNESS. The sprinkling of soil on the surface of the rock, where the seed quickly springs, and for the same reason quickly decays. There is not depth of soil for any time to be spent in rooting. The shallow hearer is distinguished by two characteristics - he straightway receives the Word, and he receives it with joy. The man of deeper character receives it with seriousness, reverence, trembling, foreseeing the trials he will be subjected to. But while these are pondering the vastness of the revelation and the majesty of the hope, and striving to forecast all the results in and upon them, hesitating because they would receive the Word for eternity or not at all, the superficial man has settled the whole matter out of hand, and he who yesterday was known as a scoffer is today a loud-voiced child of the kingdom. These men are almost certainly taken to be the most earnest; you cannot see the root, and what is seen is shown in greatest luxuriance by them. But the same nature which made them susceptible to the gospel and quickly responsive makes them susceptible to pain, suffering, hardship, and easily defeated. When consequences have to be faced they give way. The question of how these shallow natures can be saved hardly falls within the parable, but it may be right to say a man's nature may be deepened by the relationships and conflicts of life. Much deepening of character is effected in passing through life.

III. THE THIRD FAULT IS WHAT IS TECHNICALLY KNOWN AS DIRT. The soil can only support a certain amount of vegetation, and every living weed means a choked blade of corn. This is a picture of the preoccupied heart, the rich vigorous nature occupied with so many other interests that only a small part is available for giving effect to Christ's ideas. Their interest is real, but there are so many other cares and desires that the result is scarcely discernible. The good crop is not the one with the greatest density of vegetation, but where all is wheat. Most soils have a kind of weed congenial, and the weeds here specified are the care of this world, and the deceitfulness of riches," the former being merely the poor man's species of the latter Among rich and poor alike you will find many who would be left without any subject of thought and any guiding principle in action, if you took from them anxiety about their own position in life. It is not enough to put aside distracting thoughts. Cutting down the thorns won't do; still less holding them aside till the seed be sown. It is vain to hope for the only right harvest of a human life if your heart is sown with worldly ambitions, a greedy hasting to be rich, an undue love of comfort, a true earthliness of spirit. One seed only must be sown in you, and it will produce all needed diligence in business as well as all fervour of spirit. There is one important distinction between material and moral sowing. Man is possessed of free will, the power of checking to some extent natural consequences. Therefore the gospel is to be preached to every creature, and we may be expected to bring to the hearing of it a soft, deep, clean soil of heart - what Luke calls "an honest and good heart." There will be differences of crop even among those who bring good hearts, but wherever the Word is held fast and patiently cared for, there the life wilt produce all that God cares to have from it. But even the honest heart is not enough unless we keep the Word. The sower must be at pains to cover in the seed and watch that it be not taken away. So the hearer loses his labour unless his mind goes back on what he has heard, and he sees that he has really got hold of it. We have all heard all that is necessary for life and godliness; it remains that we make it our own, that it secures a living root in us and in our life. We must bear it in mind, so that all that comes before us may throw new light on it and give it further hold on us. - D.







And some fell among thorns.
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."

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.)

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.)

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.)

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 heaven's durable riches, and then settled his covetous gaze on earth's 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."

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 are like thorns: they may be touched, but not rested upon. Can'st thou set thy heart upon a thorn without piercing thyself through with many sorrows?

(Venning.)

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