The Pulpit Commentary — Mark — Volume 1 — Section 203

to reduce it to II thing of sickly, stunted growth. 3. The signi'.flcatioo of the th<Yrns. Our Lord, in hie interpretation of this part of the parable, shows us that by the thom 8 we are to understand cares and riches, according to the first Gospel; while a third 1ilement is added by St. Luke, namely, "the pleaswrea of life;" and by St. Mark under the still more general expression of "the lusts of other things." All classes of society are comprehended here; all sides of human life are here exhibited. The poor and rich here, as elsewhere, meet together. The third class, embracing such as are devoted to the pleasures of life, or who are concerned about lustings after other things, may be regarded either as II distinct class, or may he reckoned as a sub-class under either the poor or rich; especially the latter, inasmuch as the poor have often as keen a desire for pleasure, and as much zest in pleasure, as the rich, but without equal means of gratification. 4. How tl,orny carea choke the seed of God's Wonl. 'l'he cares referred to are distracting cares-anxieties pulling a man like so many cords in different directions. When such harassing cares come into conflict with thoughts about the things of God. the man in whose breast such a struggle is going on must needs be a double-minded man, in the sense of his heart being divided between God and the world. 'l'he cares here mentioned are more particularly such as distress the poor. ·with many the struggle for daily bread is a severe one-the battle a hard one. 'fo provicle food and raiment, a suitable place of abode, and proper education for the members of a house- hold, with requisite preparation for their business in life or special life-work, whatever it is to be, demands a certain amount of careful attention. Nor is this anywhere for- bidden in the Word of God; nay, :it is commanded. We are required to "provide things honest in the sight of all men;" to be "not slothful in business, but fervent in spirit, serving the Lord;" while it is added that "if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel." Be~ides such domestic duties, there are social duties, and personal individual duties, which we are bound to discharge as individuals and as members of society, as well as those which belong to us in our family relations. For the faithful and efficient discharge of such duties care and thought must be employed, time and pains expended. 5, Two extremes to be avoided. But, while carelessness about duties of the kind specified is sinful, there is another and opposite extreme, which our Lord deemed it necessary to rebuke by two most beautiful comparisons-the fowls of the air and the flowers of the field; the birds which in such multitudes frequented the lake and plain of Gennesaret, and the flowers which in such variety and surpassing loveliness clothed with spring beauty the hillsides of Galilee. It is our heavenly Father who clothes the one and feeds the other, thus caring for both. How much more will he take care of his children by redemption and adoption as well as by creation ! " If," says an old divine, in his own plain and pithy way," our heavenly Father feeds his birds, he will never starve his babes." God will have us cast our care upon him; he will have us feel convinced that he careth for us; he will have us to be "careful "-that is, anxiously careful-" for nothing, but in everything "-little as well as great, momentous or minute-" by prayer and supplication •.. make our requests known unto God." In this way, avoiding either extreme-that of criminal carelessness on the one hand, and that of corroding carefulness or over-anxiety on the other, and ever by prayer rolling our burden over on the Lord, we get rid of those thorny cares that choke and strangle the growth of the good seed in our hearts. Worldly objects do claim a due share of attention, worldly duties must not be neglected; but heavenly subjects are of paramount importance, and heavenly interests bear the same ratio to enrthly that heaven itself does to earth, or eternity to time. Thorns served for fences, and in some places separated the fields in Palestine, as we infer from Micah (vii. 4), where the prophet uses the comparison of" a thorn hedge." They were useful, therefore, in their own way and in their own place for fences in fields, but most baneful when left to grow up in fields of corn, or grain, or other crops. So with worldly cares; they have their place. Of course, by worldly cares we do not mean those anxieties which are strictly forbidden under all circumstances, but only that amount of attention that is required for the right discharge of the worldly duties that devolve upon us. Anything beyond this is injurious to our best and highest interests. Uneasy, anxious cares, like the thorns among the growing grain, choke the Divine Word and strangle the springing plant of grace. Such cares, when yielded to or indul~ed in, interfere unduly with those 200 THE GOSPEL ACCORDING TO ST. MAUK. [cu. iv.1-41.