The seeds among the thorns choked (Lk 8:14-8:14)

“As for what fell

Among the thorns,

They are the ones

Who hear.

But as they go

On their way,

They are choked

By the cares,

By the riches,

And by the pleasures

Of life.

Their fruit

Does not mature.”

 

τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὗτοί εἰσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου πορευόμενοι συνπνίγονται καὶ οὐ τελεσφοροῦσιν.

 

Luke indicated that Jesus said that those seeds that fell among the thorns (τὸ δὲ εἰς τὰς ἀκάνθας πεσόν) were like the ones who hear the word (οὗτοί εἰσιν οἱ ἀκούσαντες), but as they go on their way (πορευόμενοι), they are choked or crowded out (συνπνίγονται) by the cares (καὶ ὑπὸ μεριμνῶν), the riches (καὶ πλούτου), and the pleasures of life (καὶ ἡδονῶν τοῦ βίου).  Their fruit does not mature (καὶ οὐ τελεσφοροῦσιν).  This explanation about the seeds among the thorns can be found in all 3 synoptic gospels, Mark, chapter 4:18-19, Matthew, chapter 13:22, and here, with Matthew closer to Mark.  Both Matthew and Mark said that the seeds sown among the thorns were the ones who heard the words of the kingdom, but the cares and anxiety of this present age, as well as the allure or deceit of material wealth, choked or crowded out the words.  Thus, it yielded nothing, because it was barren.  The thorns were the cares about physical riches that choked off the growth of the seeds or the words of the kingdom.  There had to be good circumstances or pre-depositions to hearing and understanding for the word or the seed to be effective.  There had to be follow up or acting out on the word for it to mature into a full mature faith belief in Jesus Christ.  Have the seeds of the word of God matured in you?

The value of sparrows (Mt 10:29-10:31)

“Are not two sparrows

Sold for a penny?

Yet not one of them

Will fall to the ground

Without your Father’s will.

But even the hairs

Of your head

Are all numbered.

Do not be afraid!

You are of more value

Than many sparrows.”

 

οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ Πατρὸς ὑμῶν.

ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν.

μὴ οὖν φοβεῖσθε· πολλῶν στρουθίων διαφέρετε ὑμεῖς.

 

This verse of Matthew is similar to Luke, chapter 12:6-7, indicating a Q source.  Jesus, via Matthew, compared human life to 2 sparrows.  He asked whether 2 sparrows (οὐχὶ δύο στρουθία) that sold for a penny or a Greek “assarion” (ἀσσαρίου πωλεῖται), worth about 2 cents. were more valuable than humans.  Not one of these sparrows would fall to the ground without the heavenly Father (καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ Πατρὸς ὑμῶν).  God, the Father, could number all the hairs on their head (μῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν.).  They should not be afraid (μὴ οὖν φοβεῖσθε), because they are more valuable that many sparrows (πολλῶν στρουθίων διαφέρετε ὑμεῖς).  If God the Father cares for these insignificant birds, how much more is he concerned about humans.  There was a continual theme about not being afraid.

Lilies of the field (Mt 6:28-6:28)

“Why do you worry

About clothing?

Consider the lilies

Of the field!

How do they grow?

They do not toil.

They do not spin.”

 

καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν·

 

Once again, Luke, chapter 12:27, has a similar Jesus saying, almost word for word, indicating a common Q source, about the lilies.  Jesus wanted to know why they were worried about their clothes (καὶ περὶ ἐνδύματος τί μεριμνᾶτε).  He wanted them to look and consider the lilies of the field (καταμάθετε τὰ κρίνα τοῦ ἀγροῦ).  This is the only time that the word “καταμάθετε” appears in the New Testament writings.  It means to understand, take in a fact, consider carefully.  These lilies grew without any weary work in the field or any spinning (πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν).  The verb to spin, “νήθουσιν” is unique to Matthew among all the New Testament writings.  Thus, the lilies of the field looked great without any work or cares.

You cannot question the judgment of God (Wis 12:12-12:14)

“Who will say?

‘What have you done?’

Who will resist your judgment?

Who will accuse you?

For the destruction of nations

That you made?

Who will come before you?

Who will plead as an advocate?

Who will plead for the unrighteous?

Neither is there any god besides you,

Whose care is for all people.

Who can prove

That you have not judged unjustly?

Nor can any king confront you.

A monarch cannot confront you

About those whom you have punished.”

Who can question God? Who could resist him? Who will accuse him? Who will plead for the unrighteous? Who can prove that he judged unjustly? Notice that there is a shift from wisdom to God, who is then compared to all the other gods. This God (Θεός), formerly Yahweh, cares for all (πάντων) the people, not just the Israelites. No one could confront him, not even a king or a monarch (βασιλεὺς ἢ τύραννος). No one could question him about his punishments.

I am alone (Ps 142:3-142:4)

“In the path where I walk,

They have hidden a trap for me.

Look on my right hand!

See!

There is no one who takes notice of me.

No refuge remains to me.

No one cares for me.”

David feels abandoned. His enemies have a set a hidden trap for him so that they can catch him when he walks. He says that he should be careful, looking on his right hand. However, no one seems to notice him. No one cares for him since there is no refuge for him.

Job would prefer the eternal rest in death (Job 3:11-3:19)

“Why did I not die at birth?

Why did I not come forth from the womb and then expire?

Why were there knees to receive me?

Why were there breasts for me to suck?

Now I would be lying down and quiet.

I would be asleep.

Then I would be at rest.

With kings and counselors of the earth.

They rebuilt ruins for themselves.

I would be asleep with princes who had gold,

Who filled their houses with silver.

Why was I not buried like a stillborn child?

Why was I not like an infant that never sees the light?

There the wicked cease from troubling.

There the weary are at rest.

There the prisoners are at ease together.

They do not hear the voice of the taskmaster.

The small and the great are there.

The slave is free from his master.”

Job would prefer to be dead. Why didn’t he die at childbirth? Why didn’t he die as he left the womb? Why were there people to receive him? Why were there breasts to suck on? Otherwise, he could have eternal rest and quiet just like the kings, counselors, and princes with their monuments, gold, and silver. Why wasn’t he stillborn? He could be with the wicked who have no troubles, the prisoners who have no cares, and the slaves who have no masters. Death appears as a time of rest and no more troubles. Both the great and the small die. All have that eternal rest. This is often the allure of those who are thinking about suicide. However, I believe that suicide is a permanent solution to a temporary problem.