Matthew 6:25
Verse
Context
Do Not Worry
24No one can serve two masters: Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money.25Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes?26Look at the birds of the air: They do not sow or reap or gather into barns—and yet your heavenly Father feeds them. Are you not much more valuable than they?
Sermons
David Wilkerson
Bryan Denlinger 
Varghese Chacko
William MacDonald
Vance Havner
Steve MaysSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Therefore I say unto you, Take no thought--"Be not solicitous." The English word "thought," when our version was made, expressed this idea of "solicitude," "anxious concern"--as may be seen in any old English classic; and in the same sense it is used in Sa1 9:5, &c. But this sense of the word has now nearly gone out, and so the mere English reader is apt to be perplexed. Thought or forethought, for temporal things--in the sense of reflection, consideration--is required alike by Scripture and common sense. It is that anxious solicitude, that oppressive care, which springs from unbelieving doubts and misgivings, which alone is here condemned. (See Phi 4:6). for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on--In Luke (Luk 12:29) our Lord adds, "neither be ye unsettled"--not "of doubtful mind," as in our version. When "careful (or 'full of care') about nothing," but committing all in prayer and supplication with thanksgiving unto God, the apostle assures us that "the peace of God, which passeth all understanding, shall keep our hearts and minds in Christ Jesus" (Phi 4:6-7); that is, shall guard both our feelings and our thoughts from undue agitation, and keep them in a holy calm. But when we commit our whole temporal condition to the wit of our own minds, we get into that "unsettled" state against which our Lord exhorts His disciples. Is not the life more than meat--food. and the body than raiment?--If God, then, gives and keeps up the greater--the life, the body--will He withhold the less, food to sustain life and raiment to clothe the body?
John Gill Bible Commentary
Behold the fowls of the air,.... Not such as are brought up in houses, but which fly abroad in the air, wild; and are not supported by their own, or any human care, but by the care of God: Luk 12:24 particularly mentions the "ravens", referring probably to Psa 147:9, and because they are very voracious creatures: and there it is said, "consider the ravens"; look attentively upon them, and with observation, for they sow not, neither do they reap, nor gather into barns. This is not said, that men should not sow, nor reap, nor gather into barns: but to reprove their diffidence and unbelief: who, though they have the opportunity of sowing, reaping, and gathering in, year by year, yet distrust the providence of God; when the fowls of the air do none of these, yet your heavenly Father feedeth them; see Psa 145:15. The Jews acknowledge this, that the least and meanest of creatures are fed by God. "Mar says (c), the holy blessed God sits "and feeds", i.e. all creatures, and takes care of them.'' Are ye not much better than they? Do not you differ from them? are ye not much more excellent than they? And if God feeds and provides for inferior creatures, such as are very mean and contemptible, how much more will he not provide for you? There is a passage in the Talmud, which has great affinity to this of Christ's, and appears to have in it pretty much of the like kind of reasoning. In the Misna (d) it is said, that R. Simeon ben Eleazer should say, "Did you ever see a beast, or a fowl, that had a trade? but they are fed without trouble.'' In the Gemara (e) is added, "Did you ever see a lion bearing burdens, an hart gathering summer fruits, a fox a money changer, or a wolf selling pots? And yet , "they are nourished without labour", and wherefore are they created? To serve me, and I am created to serve my Maker: and lo! these things have in them an argument, "from the less to the greater"; for if these, which are created to serve me after this manner, are supported without trouble; I, who am created to serve my Maker, is it not fit that I should be supplied without trouble? And what is the reason that I am sustained with trouble? My sins.'' (c) T. Bab. Sabbat, fol. 107. 2. Avoda Zara, fol. 3. 2. (d) Kiddushin, c. 4. sect. 14. (e) T. Hieros. Kiddushin, fol. 66. 2. Vid. T. Bab. Kiddushin, fol. 82. 1, 2.
Matthew Henry Bible Commentary
There is scarcely any one sin against which our Lord Jesus more largely and earnestly warns his disciples, or against which he arms them with more variety of arguments, than the sin of disquieting, distracting, distrustful cares about the things of life, which are a bad sign that both the treasure and the heart are on the earth; and therefore he thus largely insists upon it. Here is, I. The prohibition laid down. It is the counsel and command of the Lord Jesus, that we take no thought about the things of this world; I say unto you. He says it as our Lawgiver, and the Sovereign of our hearts; he says it as our Comforter, and the Helper of our joy. What is it that he says? It is this, and he that hath ears to hear, let him hear it. Take no thought for your life, nor yet for your body (Mat 6:25). Take no thought, saying, What shall we eat? (Mat 6:31) and again (Mat 6:34), Take no thought, mē merimnate - Be not in care. As against hypocrisy, so against worldly cares, the caution is thrice repeated, and yet no vain repetition: precept must be upon precept, and line upon line, to the same purport, and all little enough; it is a sin which doth so easily beset us. It intimates how pleasing it is to Christ, and of how much concern it is to ourselves, that we should live without carefulness. It is the repeated command of the Lord Jesus to his disciples, that they should not divide and pull in pieces their own minds with care about the world. There is a thought concerning the things of this life, which is not only lawful, but duty, such as is commended in the virtuous woman. See Pro 27:23. The word is used concerning Paul's care of the churches, and Timothy's care for the state of souls, Co2 11:28; Phi 2:20. But the thought here forbidden is, 1. A disquieting, tormenting thought, which hurries the mind hither and thither, and hangs it in suspense; which disturbs our joy in God, and is a damp upon our hope in him; which breaks the sleep, and hinders our enjoyment of ourselves, of our friends, and of what God has given us. 2. A distrustful, unbelieving thought. God has promised to provide for those that are his all things needful for life as well as godliness, the life that now is, food and a covering: not dainties, but necessaries. He never said, "They shall be feasted," but, "Verily, they shall be fed." Now an inordinate care for time to come, and fear of wanting those supplies, spring from a disbelief of these promises, and of the wisdom and goodness of Divine Providence; and that is the evil of it. As to present sustenance, we may and must use lawful means to get it, else we tempt God; we must be diligent in our callings, and prudent in proportioning our expenses to what we have, and we must pray for daily bread; and if all other means fail, we may and must ask relief of those that are able to give it. He was none of the best of men that said, To beg I am ashamed (Luk 16:3); as he was, who (Luk 16:21) desired to be fed with the crumbs; but for the future, we must cast our care upon God, and take no thought, because it looks like a jealousy of God, who knows how to give what we want when we know not now to get it. Let our souls dwell at ease in him! This gracious carelessness is the same with that sleep which God gives to his beloved, in opposition to the worldling's toil, Psa 127:2. Observe the cautions here, (1.) Take no thought for your life. Life is our greatest concern for this world; All that a man has will he give for his life; yet take no thought about it. [1.] Not about the continuance of it; refer it to God to lengthen or shorten it as he pleases; my times are in thy hand, and they are in a good hand. [2.] Not about the comforts of this life; refer it to God to embitter or sweeten it as he pleases. We must not be solicitous, no not about the necessary support of this life, food and raiment; these God has promised, and therefore we may more confidently expect; say not, What shall we eat? It is the language of one at a loss, and almost despairing; whereas, though many good people have the prospect of little, yet there are few but have present support. (2.) Take no thought for the morrow, for the time to come. Be not solicitous for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for tomorrow, or the events of it. II. The reasons and arguments to enforce this prohibition. One would think the command of Christ was enough to restrain us from this foolish sin of disquieting, distrustful care, independently of the comfort of our own souls, which is so nearly concerned; but to show how much the heart of Christ is upon it, and what pleasures he takes in those that hope in his mercy, the command is backed with the most powerful arguments. If reason may but rule us, surely we shall ease ourselves of these thorns. To free us from anxious thoughts, and to expel them, Christ here suggests to us comforting thoughts, that we may be filled with them. It will be worth while to take pains with our own hearts, to argue them out of their disquieting cares, and to make ourselves ashamed of them. They may be weakened by right reason, but it is by an active faith only that they can be overcome. Consider then, 1. Is not the life more than meat, and the body than raiment? Mat 6:25. Yes, no doubt it is; so he says who had reason to understand the true value of present things, for he made them, he supports them, and supports us by them; and the thing speaks for itself. Note, (1.) Our life is a greater blessing than our livelihood. It is true, life cannot subsist without a livelihood; but the meat and raiment which are here represented as inferior to the life and body are such as are for ornament and delight; for about such as are for ornament ad delight; for about such we are apt to be solicitous. Meat and raiment are in order to life, and the end is more noble and excellent than the means. The daintiest food and finest raiment are from the earth, but life from the breath of God. Life is the light of men; meat is but the oil that feeds that light: so that the difference between rich and poor is very inconsiderable, since, in the greatest things, they stand on the same level, and differ only in the less. (2.) This is an encouragement to us to trust God for food and raiment, and so to ease ourselves of all perplexing cares about them. God has given us life, and given us the body; it was an act of power, it was an act of favour, it was done without our care: what cannot he do for us, who did that? - what will he not? If we take care about our souls and eternity, which are more than the body, and its life, we may leave it to God to provide for us food and raiment, which are less. God has maintained our lives hitherto; if sometimes with pulse and water, that has answered the end; he has protected us and kept us alive. He that guards us against the evils we are exposed to, will supply us with the good things we are in need of. If he had been pleased to kill us, to starve us, he would not so often have given his angels a charge concerning us to keep us. 2. Behold the fowls of the air, and consider the lilies of the field. Here is an argument taken from God's common providence toward the inferior creatures, and their dependence, according to their capacities, upon that providence. A fine pass fallen man has come to, that he must be sent to school to the fowls of the air, and that they must teach him! Job 12:7, Job 12:8. (1.) Look upon the fowls, and learn to trust God for food (Mat 6:26), and disquiet not yourselves with thoughts what you shall eat. [1.] Observe the providence of God concerning them. Look upon them, and receive instruction. There are various sorts of fowls; they are numerous, some of them ravenous, but they are all fed, and fed with food convenient for them; it is rare that any of them perish for want of food, even in winter, and there goes no little to feed them all the year round. The fowls, as they are least serviceable to man, so they are least within his care; men often feed upon them, but seldom feed them; yet they are fed, we know not how, and some of them fed best in the hardest weather; and it is your heavenly Father that feeds them; he knows all the wild fowls of the mountains, better than you know the tame ones at your own barn-door, Psa 50:11. Not a sparrow lights to the ground, to pick up a grain of corn, but by the providence of God, which extends itself to the meanest creatures. But that which is especially observed here is, that they are fed without any care or project of their own; they sow not, neither do they reap, nor gather into barns. The ant indeed does, and the bee, and they are set before us as examples of prudence and industry; but the fowls of the air do not; they make no provision for the future themselves, and yet every day, as duly as the day comes, provision is made for them, and their eyes wait on God, that great and good Housekeeper, who provides food for all flesh. [2.] Improve this for your encouragement to trust in God. Are ye not much better than they? Yes, certainly you are. Note, The heirs of heaven are much better than the fowls of heaven; nobler and more excellent beings, and, by faith, they soar higher; they are of a better nature and nurture, wiser than the fowls of heaven (Job 35:11): though the children of this world, that know not the judgment of the Lord, are not so wise as the stork, and the crane, and the swallow (Jer 8:7), you are dearer to God, and nearer, though they fly in the open firmament of heaven. He is their Master and Lord, their Owner and Master; but besides all this, he is your Father, and in his account ye are of more value than many sparrows; you are his children, his first-born; now he that feeds his birds surely will not starve his babes. They trust your Father's providence, and will not you trust it? In dependence upon that, they are careless for the morrow; and being so, they live the merriest lives of all creatures; they sing among the branches (Psa 104:12), and, to the best of their power, they praise their Creator. If we were, by faith, as unconcerned about the morrow as they are, we should sing as cheerfully as they do; for it is worldly care that mars our mirth and damps our joy, and silences our praise, as much as any thing. (2.) Look upon the lilies, and learn to trust God for raiment. That is another part of our care, what we shall put on; for decency, to cover us; for defence, to keep us warm; yea, and, with many, for dignity and ornament, to make them look great and fine; and so much concerned are they for gaiety and variety in their clothing, that this care returns almost as often as that for their daily bread. Now to ease us of this care, let us consider the lilies of the field; not only look upon them (every eyes does that with pleasure), but consider them. Note, There is a great deal of good to be learned from what we see every day, if we would but consider it, Pro 6:6; Pro 24:32. [1.] Consider how frail the lilies are; they are the grass of the field. Lilies, though distinguished by their colours, are still but grass. Thus all flesh is grass: though some in the endowments of body and mind are as lilies, much admired, still they are grass; the grass of the field in nature and constitution; they stand upon the same level with others. Man's days, at best, are as grass, as the flower of the grass Pe1 1:24. This grass today is, and tomorrow is cast into the oven; in a little while the place that knows us will know us no more. The grave is the oven into which we shall be cast, and in which we shall be consumed as grass in the fire, Psa 49:14. This intimates a reason why we should not take thought for the morrow, what we shall put on, because perhaps, by tomorrow, we may have occasion for our grave-clothes. [2.] Consider how free from care the lilies are: they toil not as men do, to earn clothing; as servants, to earn their liveries; neither do they spin, as women do, to make clothing. It does not follow that we must therefore neglect, or do carelessly, the proper business of this life; it is the praise of the virtuous woman, that she lays her hand to the spindle, makes fine linen and sells it, Pro 31:19, Pro 31:24. Idleness tempts God, instead of trusting him; but he that provides for inferior creatures, without their labour, will much more provide for us, by blessing our labour, which he has made our duty. And if we should, through sickness, be unable to toil and spin, God can furnish us with what is necessary for us. [3.] Consider how fair, how fine the lilies are; how they grow; what they grow from. The root of the lily or tulip, as other bulbous roots, is, in winter, lost and buried under ground, yet, when spring returns, it appears, and starts up in a little time; hence it is promised to God's Israel, that they should grow as the lily, Hos 14:5. Consider what they grow to. Out of that obscurity in a few weeks they come to be so very gay, that even Solomon, in all his glory, was not arrayed like one of these. The array of Solomon was very splendid and magnificent: he that had the peculiar treasure of kings and provinces, and studiously affected pomp and gallantry, doubtless had the richest clothing, and the best made up, that could be got; especially when he appeared in his glory on high days. And yet, let him dress himself as fine as he could, he comes far short of the beauty of the lilies, and a bed of tulips outshines him. Let us, therefore, be ambitious of the wisdom of Solomon, in which he was outdone by none (wisdom to do our duty in our places), rather than the glory of Solomon, in which he was outdone by the lilies. Knowledge and grace are the perfection of man, not beauty, much less fine clothes. Now God is here said thus to clothe the grass of the field. Note, All the excellences of the creature flow from God, the Fountain and spring of them. It was he that gave the horse his strength, and the lily its beauty; every creature is in itself, as well as to us, what he makes it to be. [4.] Consider how instructive all this is to us, Mat 6:30. First, As to fine clothing, this teaches us not to care for it at all, not to covet it, nor to be proud of it, not to make the putting on of apparel our adorning, for after all our care in this the lilies will far outdo us; we cannot dress so fine as they do, why then should we attempt to vie with them? Their adorning will soon perish, and so will ours; they fade - are today, and tomorrow are cast, as other rubbish, into the oven; and the clothes we are proud of are wearing out, the gloss is soon gone, the color fades, the shape goes out of fashion, or in awhile the garment itself is worn out; such is man in all his pomp (Isa 40:6, Isa 40:7), especially rich men (Jam 1:10); they fade away in their ways. Secondly, As to necessary clothing; this teaches us to cast the care of it upon God - Jehovah-jireh; trust him that clothes the lilies, to provide for you what you shall put on. If he give such fine clothes to the grass, much more will he give fitting clothes to his own children; clothes that shall be warm upon them, not only when he quieteth the earth with the south wind, but when he disquiets it with the north wind, Job 37:17. He shall much more clothe you: for you are nobler creatures, of a more excellent being; if so he clothe the short-lived grass, much more will he clothe you that are made for immortality. Even the children of Nineveh are preferred before the gourd (Jon 4:10, Jon 4:11), much more the sons of Zion, that are in covenant with God. Observe the title he gives them (Mat 6:30), O ye of little faith. This may be taken, 1. As an encouragement to truth faith, though it be but weak; it entitles us to the divine care, and a promise of suitable supply. Great faith shall be commended, and shall procure great things, but little faith shall not be rejected, even that shall procure food and raiment. Sound believers shall be provided for, though they be not strong believers. The babes in the family are fed and clothed, as well as those that are grown up, and with a special care and tenderness; say not, I am but a child, but a dry tree (Isa 56:3, Isa 56:5), for though poor and needy yet the Lord thinketh on thee. Or, 2. It is rather a rebuke to weak faith, though it be true, Mat 14:31. It intimates what is at the bottom of all our inordinate care and thoughtfulness; it is owing to the weakness of our faith, and the remains of unbelief in us. If we had but more faith, we should have less care. 3. Which of you, the wisest, the strongest of you, by taking thought, can add one cubit to his stature? (Mat 6:27) to his age, so some; but the measure of a cubit denotes it to be meant of the stature, and the age at longest is but a span, Psa 39:5. Let us consider, (1.) We did not arrive at the stature we are of by our own care and thought, but by the providence of God. An infant of a span long has grown up to be a man of six feet, and how was one cubit after another added to his stature? not by his own forecast or contrivance; he grew he knew not how, by the power and goodness of God. Now he that made our bodies, and made them of such size, surely will take care to provide for them. Note, God is to be acknowledged in the increase of our bodily strength and stature, and to be trusted for all needful supplies, because he has made it to appear, that he is mindful for the body. The growing age is the thoughtless, careless age, yet we grow; and shall not he who reared us to this, provide for us now we are reared? (2.) We cannot alter the stature we are of, if we would: what a foolish and ridiculous thing would it be for a man of low stature to perplex himself, to break his sleep, and beat his brains, about it, and to be continually taking thought how he might be a cubit higher; when, after all, he knows he cannot effect it, and therefore he had better be content and take it as it is! We are not all of a size, yet the difference in stature between one and another is not material, nor of any great account; a little man is ready to wish he were as tall as such a one, but he knows it is to no purpose, and therefore does as well as he can with it. Now as we do in reference to our bodily stature, so we should do in reference to our worldly estate. [1.] We should not covet an abundance of the wealth of this world, any more than we would covet the addition of a cubit to one's stature, which is a great deal in a man's height; it is enough to grow by inches; such an addition would but make one unwieldy, and a burden to one's self. [2.] We must reconcile ourselves to our state, as we do to our stature; we must set the conveniences against the inconveniences, and so make a virtue of necessity: what cannot be remedied must be made the best of. We cannot alter the disposals of Providence, and therefore must acquiesce in them, accommodate ourselves to them, and relieve ourselves, as well as we can, against inconveniences, as Zaccheus against the inconvenience of his stature, by climbing into the tree. 4. After all these things do the Gentiles seek, Mat 6:32. Thoughtfulness about the world is a heathenish sin, and unbecoming Christians. The Gentiles seek these things, because they know not better things; they are eager for this world, because they are strangers to a better; they seek these things with care and anxiety, because they are without God in the world, and understand not his providence. They fear and worship their idols, but know not how to trust them for deliverance and supply, and, therefore, are themselves full of care; but it is a shame for Christians, who build upon nobler principles, and profess a religion which teaches them not only that there is a Providence, but that there are promises made to the good of the life that now is, which teaches them a confidence in God and a contempt of the world, and gives such reasons for both; it is a shame for them to walk as Gentiles walk, and to fill their heads and hearts with these things. 5. Your heavenly Father knows ye have need of all these things; these necessary things, food and raiment; he knows our wants better than we do ourselves; though he be in heaven, and his children on earth, he observes what the least and poorest of them has occasion for (Rev 2:9), I know thy poverty. You think, if such a good friend did not but know your wants and straits, you would soon have relief: your God knows them; and he is your Father that loves you and pities you, and is ready to help you; your heavenly Father, who has wherewithal to supply all your needs: away, therefore, with all disquieting thoughts and cares; go to thy Father; tell him, he knows that thou has need of such and such things; he asks you, Children, have you any meat? Joh 21:5. Tell him whether you have or have not. Though he knows our wants, he will know them from us; and when we have opened them to him, let us cheerfully refer ourselves to his wisdom, power, and goodness, for our supply. Therefore, we should ease ourselves of the burthen of care, by casting it upon God, because it is he that careth for us (Pe1 5:7), and what needs all this ado? If he care, why should be care? 6. Seek first the kingdom of God, and his righteousness, and all these things shall be added unto you. Mat 6:33. Here is a double argument against the sin of thoughtfulness; take no thought for your life, the life of the body; for, (1.) You have greater and better things to take thought about, the life of your soul, your eternal happiness; that is the one thing needful (Luk 10:42), about which you should employ your thoughts, and which is commonly neglected in those hearts wherein worldly cares have the ascendant. If we were but more careful to please God, and to work out our own salvation, we should be less solicitous to please ourselves, and work out an estate in the world. Thoughtfulness for our souls in the most effectual cure of thoughtfulness for the world. (2.) You have a surer and easier, a safer and more compendious way to obtain the necessaries of this life, than by carking, and caring, and fretting about them; and that is, by seeking first the kingdom of God, and making religion your business: say not that this is the way to starve, no, it is the way to be well provided for, even in this world. Observe here, [1.] The great duty required: it is the sum and substance of our whole duty: "Seek first the kingdom of God, mind religion as your great and principle concern." Our duty is to seek; to desire, pursue, and aim at these things; it is a word that has in it much of the constitution of the new covenant in favour of us; though we have not attained, but in many things fail and come short, sincere seeking (a careful concern and an earnest endeavor) is accepted. Now observe, First, The object of this seeking; The kingdom of God, and his righteousness; we must mind heaven as our end, and holiness as our way. "Seek the comforts of the kingdom of grace and glory as your felicity. Aim at the kingdom of heaven; press towards it; give diligence to make it sure; resolve not to take up short of it; seek for this glory, honour, and immortality; prefer heaven and heavenly blessings far before earth and earthly delights." We make nothing of our religion, if we do not make heaven of it. And with the happiness of this kingdom, seek the righteousness of it; God's righteousness, the righteousness which he requires to be wrought in us, and wrought by us, such as exceeds that of the scribes and Pharisees; we must follow peace and holiness, Heb 12:14. Secondly, The order of it. Seek first the kingdom of God. Let your care for your souls and another world take the place of all other cares: and let all the concerns of this life be made subordinate to those of the life to come: we must seek the things of Christ more than our own things; and if every they come in competition, we must remember to which we are to give the preference. "Seek these things first; first in thy days: let the morning of thy youth be dedicated to God. Wisdom must be sought early; it is good beginning betimes to be religious. Seek the first every day; let waking thoughts be of God." Let this be our principle, to do that first which is most needful, and let him that is the First, have the first. [2.] The gracious promise annexed; all these things, the necessary supports of life, shall be added unto you; shall be given over and above; so it is in the margin. You shall have what you seek, the kingdom of God and his righteousness, for never any sought in vain, that sought in earnest; and besides that, you shall have food and raiment, by way of overplus; as he that buys goods has paper and packthread given him in the bargain. Godliness has the promise of the life that now is, Ti1 4:8. Solomon asked wisdom, and had that and other things added to him, Ch2 1:11, Ch2 1:12. O what a blessed change would it make in our hearts and lives, did we but firmly believe this truth, that the best way to be comfortably provided for in this world, is to be most intent upon another world! We then begin at the right end of our work, when we begin with God. If we give diligence to make sure to ourselves the kingdom of God and the righteousness thereof, as to all the things of this life, Jehovah-jireh - the Lord will provide as much of them as he sees good for us, and more we would not wish for. Have we trusted in him for the portion of our inheritance at our end, and shall we not trust him for the portion of our cup, in the way to it? God's Israel were not only brought to Canaan at last, but had their charges borne through the wilderness. O that we were more thoughtful about the things that are not seen, that are eternal, and then the less thoughtful we should be, and the less thoughtful we should need to be, about the things that are seen, that are temporal! Also regard not your stuff, Gen 45:20, Gen 45:23. 7. The morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof, Mat 6:34. We must not perplex ourselves inordinately about future events, because every day brings along with it its own burthen of cares and grievances, as, if we look about us, and suffer not our fears to betray the succours which grace and reason offer, it brings along with it its own strength and supply too. So that we are here told, (1.) That thoughtfulness for the morrow is needless; Let the morrow take thought for the things of itself. If wants and troubles be renewed with the day, there are aids and provisions renewed likewise; compassions, that are new every morning, Lam 3:22, Lam 3:23. The saints have a Friend that is their arm every morning, and gives out fresh supplies daily (Isa 33:2), according as the business of every day requires (Ezr 3:4), and so he keeps his people in constant dependence upon him. Let us refer it therefore to the morrow's strength, to do the morrow's work, and bear the morrow's burthen. Tomorrow, and the things of it, will be provided for without us; why need we anxiously care for that which is so wisely cared for already? This does not forbid a prudent foresight, and preparation accordingly, but a perplexing solicitude, and a prepossession of difficulties and calamities, which may perhaps never come, or if they do, may be easily borne, and the evil of them guarded against. The meaning is, let us mind present duty, and then leave events to God; do the work of the day in its day, and then let tomorrow bring its work along with it. (2.) That thoughtfulness for the morrow is one of those foolish and hurtful lusts, which those that will be rich fall into, and one of the many sorrows, wherewith they pierce themselves through. Sufficient unto the day is the evil thereof. This present day has trouble enough attending it, we need not accumulate burthens by anticipating our trouble, nor borrow perplexities from tomorrow's evils to add to those of this day. It is uncertain what tomorrow's evils may be, but whatever they be, it is time enough to take thought about them when they come. What a folly it is to take that trouble upon ourselves this day by care and fear, which belongs to another day, and will be never the lighter when it comes? Let us not pull that upon ourselves all together at once, which Providence has wisely ordered to be borne by parcels. The conclusion of this whole matter then is, that it is the will and command of the Lord Jesus, that his disciples should not be their own tormentors, nor make their passage through this world more dark and unpleasant, by their apprehension of troubles, than God has made it by the troubles themselves. By our daily prayers we may procure strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us.
Tyndale Open Study Notes
6:25-34 Jesus taught an anxiety-free existence of simple trust in God for provisions. Jesus’ disciples had abandoned all (4:18-22; 9:9; 10:5-14); Jesus gave them comforting reassurance that God would provide for their needs.
Matthew 6:25
Do Not Worry
24No one can serve two masters: Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money.25Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes?26Look at the birds of the air: They do not sow or reap or gather into barns—and yet your heavenly Father feeds them. Are you not much more valuable than they?
- Scripture
- Sermons
- Commentary
The Triumphant Christ
By David Wilkerson2.5K45:12EXO 12:13MAT 6:25GAL 5:1HEB 12:2In this sermon, the preacher discusses the story of David and Goliath from the Old Testament. He emphasizes that this story is not just a historical event, but a powerful illustration of the triumph of Jesus Christ. The giant Goliath represents satanic power, while the armies represent the forces of darkness. Jonathan, representing the believer, witnesses David's faith and courage as he defeats the giant with a stone to the forehead. The preacher encourages the audience to walk in the joy and peace of Jesus, trusting in God's love and provision.
(Spirit-Filled Life) Part 1: A New Covenant Privilege
By Zac Poonen2.1K49:42MAT 5:21MAT 5:44MAT 5:48MAT 6:6MAT 6:25MAT 6:31MAT 6:34In this sermon, the speaker reflects on Jesus' teachings in Matthew chapters 5, 6, and 7, known as the Sermon on the Mount. The speaker highlights the challenge of living up to the high standard set by Jesus in this sermon. They express a desire to know how to live according to this standard, as Jesus did not provide explicit instructions. The speaker also references the story of Daniel in the Bible, who took a stand for God's word despite opposition. The sermon emphasizes the importance of the Holy Spirit in helping believers keep God's commandments and bringing about inward transformation.
Could Times Get Rough Before the Rapture?
By Bryan Denlinger1.9K1:19:24RaptureMAT 6:25In this sermon, the speaker discusses the current state of the world and how it is heading towards a tipping point. They emphasize the importance of being prepared for the changes that are coming, both physically and spiritually. The speaker highlights the need to secure basic necessities like water, food, and money, while also warning about the dangers of the modern banking system. They urge listeners to not get caught up in worldly concerns, but to focus on their faith and be prepared for the storm that is coming.
Antidote to Anxiety
By Varghese Chacko1.9K44:27AnxietyMAT 6:25In this sermon, the preacher emphasizes the importance of trusting in God's provision and not being anxious about our needs. He uses three examples to illustrate this point: birds, lilies, and Gentiles. The preacher highlights that birds do not worry about their food because they have a heavenly Father who provides for them. Similarly, lilies do not toil or spin for their clothing because God clothes them in beauty. The preacher contrasts this with the Gentiles who worry about their needs because they do not have a Father who knows the future and can provide for them. The sermon concludes with the exhortation to seek God's kingdom and trust in His provision.
God's Social Security Program
By William MacDonald1.7K41:07ProvisionMAT 6:25In this sermon, the preacher emphasizes that the main purpose of life should not be focused on pleasure or material possessions. Instead, he encourages listeners to pay attention to the messages that God sends through the birds of the air. The preacher references Matthew 6:19-34, where Jesus teaches about not storing up treasures on earth but rather focusing on treasures in heaven. He highlights the importance of having a single-minded focus on God and serving the interests of Jesus Christ, rather than being consumed by the pursuit of food and clothing. The preacher also discusses the significance of our motives, emphasizing the importance of having a pure and single-minded heart.
Testimony in 1976 at Age 75
By Vance Havner1.7K57:17TestimonyPSA 23:1MAT 4:19MAT 6:25MAT 6:33MAT 9:37MAT 16:23MAT 17:4MAT 19:27MAT 26:33MAT 26:35MAT 28:19MRK 5:30JHN 13:8JHN 21:15JHN 21:17ACT 2:38ACT 3:61CO 1:272CO 12:91PE 5:2In this sermon, the preacher discusses the concept of grace and its various forms. He references Isaiah 40:31 and emphasizes the limitless love, grace, and power of God. The preacher also shares his personal experience of loneliness and tears, but testifies to the compensation he has received from God. He urges ministers and Christian workers to seek a new touch from God and to preach as if Jesus died yesterday and rose again today. The sermon concludes with the reminder that although many things in the world may change, the importance of salvation and the need for a strong faith remain constant.
Overcoming Worry
By Steve Mays1.6K32:00WorryMAT 6:251PE 5:7In this sermon, Pastor Steve Mays discusses the hurdles and challenges we face in life, such as worry, discouragement, hostility, and fear. He emphasizes the importance of relying on God's principles to overcome these overwhelming circumstances. Pastor Mays encourages listeners to seek the peace of God, which surpasses understanding, and to trust in His keeping power. He also emphasizes the need to communicate with God, to pour out our hearts and concerns to Him, and to cast our cares upon Him. Ultimately, Pastor Mays reminds us that God cares for us and wants us to give Him everything.
Their Strength Is to Sit Still
By Hans R. Waldvogel1.5K27:11Waiting On GodPSA 37:7PSA 46:10PSA 62:1ISA 30:15MAT 6:25PHP 4:6HEB 4:10In this sermon, the speaker emphasizes the importance of relying on God's guidance and power in our lives. He highlights that God orchestrates every joy and trial we experience and wants us to trust Him fully. The speaker warns against trying to accomplish things in our own strength, as it leads to dissipation of power and ineffective results. Instead, he encourages us to wait upon the Lord and seek His direction, knowing that without Him, we can do nothing.
Worry and Anxiety
By Robert Constable1.4K43:37Trust in GodWorryAnxietyMAT 6:25Robert Constable addresses the issue of worry and anxiety, emphasizing that it is a sin that many justify but must be confronted. He references Matthew 6, where Jesus commands us not to worry about our needs, reminding us of God's provision and care. Constable highlights that worry indicates a lack of faith in God's promises and encourages believers to cast their anxieties on Him. He stresses the importance of recognizing worry as a sin and the need for confession and reliance on God's faithfulness. Ultimately, he calls for a shift from worry to trust, affirming that God knows our needs and is in control.
Trust
By Jim Cymbala1.3K18:25TrustGEN 15:6PSA 85:8MAT 6:25MRK 6:6MRK 11:22JHN 14:1HEB 13:5In this sermon, the preacher shares his personal experience of needing a large sum of money within a short period of time. He talks about feeling anxious and panicky, but also emphasizes the importance of trusting in God and not being anxious about anything. The preacher encourages the congregation to pray and bring their needs to God with thanksgiving, and promises that when they do, they will experience the peace of God. He also highlights the significance of faith in pleasing God and urges the listeners to trust in God's past faithfulness as they face current challenges.
Come Out of False Doctrines and of the World
By Miki Hardy1.1K1:35:46False DoctrinesMAT 6:25MAT 6:33LUK 6:27LUK 6:37LUK 9:61TI 6:6In this sermon, the speaker addresses the misconception that Christians are called to become rich based on certain verses in the Bible. He emphasizes the importance of understanding the context and message of the Gospel. The speaker highlights the teachings of Jesus on loving and forgiving our enemies, even in the face of persecution. He shares personal experiences of choosing to have a pure heart and love those who falsely accused him. The sermon warns against the deceitfulness of the prosperity message and encourages Christians to focus on the teachings of Jesus and the apostles.
Seek First
By Don McClure1.0K46:14MAT 6:25In this sermon, the preacher emphasizes the importance of not worrying or being anxious about our lives. He compares our Heavenly Father's provision for us to a commander in chief providing for his soldiers in war. Just as the soldiers are given all the tools and provisions they need, God promises to take care of our needs. The preacher also highlights the contrast between believers and those who do not have a relationship with God, emphasizing that we have a Heavenly Father who cares for us.
02 - the 100 Year Anniversary of the North Korea Revival
By Ben Torrey96308:09North KoreaMAT 6:11MAT 6:25LUK 11:13JAS 4:3In this sermon, Ben Torrey discusses the importance of prayer in seeking revival. He emphasizes the need to pray according to God's will, as stated in James 4:3. Torrey encourages listeners to spend time in silence, listening to the still small voice of God, rather than relying on background music. He also shares a personal experience of having a conversation with Jesus in a restaurant, highlighting the intimacy and friendship that can be developed through prayer.
Fear, Faith and Following God
By Wally Magdangal79239:25SufferingPSA 118:17ISA 54:17MAT 6:25MAT 10:32ROM 8:31GAL 1:4REV 3:8In the video, the speaker shares his personal experience of being persecuted for his faith in Christ. He describes being surrounded by Islamic fanatics and facing physical abuse and threats. Despite the difficult circumstances, he testifies to the Lord standing by his side and giving him strength to proclaim the message of the gospel. The speaker emphasizes the urgency of reaching out to Arab Muslims in America, warning that if Christians do not share the gospel, they may eventually face the sword of Islam. He calls on young people to take up the cause of Christ and be willing to go all the way for Him.
North Korea: Why Are Christians So Brutally Persecuted?
By Eric Foley75445:28EST 4:14MAT 6:25ROM 8:28ROM 8:38
This sermon by Eric Foley shares the incredible journey of serving underground North Korean Christians. It highlights the dream that led to giving up everything to serve, the miraculous regeneration of the North Korean church, the challenges faced in smuggling Bibles into North Korea, and the importance of trusting in God's sovereignty and provision even in the face of persecution and adversity.
Pressures of Christianity 07 David Under Pressure
By Harry Deutchman71449:381SA 16:1PSA 23:1MAT 6:19MAT 6:25In this sermon, the speaker begins by reflecting on the fleeting nature of earthly beauty, comparing it to the lasting impact of the word of God. The speaker then transitions to discussing the 23rd Psalm, emphasizing that it is a well-known and beloved passage. They explore the authorship of the psalm, referencing 1 Samuel 16 and the role of Samuel in anointing David as king. The speaker highlights the beauty of the psalm lies in the fact that the blessings received by the sheep from the shepherd are also experienced by believers through the sufferings of Jesus Christ. The sermon concludes by emphasizing the importance of recognizing God's presence in our lives and the hope of eternal glory.
Cd Gv264 Living Under Pressure Master
By George Verwer61800:00MAT 6:25In this sermon, the speaker emphasizes the importance of being selective in the material we consume due to financial limitations. He mentions two books that are tied to the seminar, one of which is written by the current North American USA president of Inner Varsity. The speaker also discusses the importance of discipline in living a balanced and fulfilling life, stating that discipline actually leads to more freedom. He concludes by acknowledging the pressure of speaking on this subject in a short time and highlights the significance of books in contributing to our spiritual growth and leadership.
Sermon on the Mount - Part 18
By David Servant60828:30MAT 6:25
This sermon delves into the teachings of Jesus in the Sermon on the Mount, emphasizing the importance of true discipleship and followership of Christ. It highlights the need to trust God for provision, avoid worry by having faith, and focus on heavenly treasures rather than earthly possessions. The sermon also addresses the issue of greed, false teachings on prosperity, and the call to sacrificial giving and love for others, contrasting it with the distorted gospel messages prevalent today.
A God Who Encourages Us
By Zac Poonen5621:10:46MAT 6:25ROM 15:5
This sermon emphasizes the importance of treating others with kindness and encouragement, reflecting on how God treats us. It highlights the need to repent of not showing love and encouragement to others, as God does for us. The speaker delves into the significance of being a source of comfort and encouragement to those around us, mirroring God's character of compassion and love. The message underscores the power of forgiveness, the impact of encouragement, and the transformation that comes from treating others with grace and kindness.
Overcoming Anxiety and Fear (Mt. 6:25-33)
By Mike Bickle2455:19Trusting God's ProvisionOvercoming AnxietyMAT 6:25Mike Bickle emphasizes the teachings of Jesus in Matthew 6:25-33, focusing on overcoming anxiety and fear, particularly in relation to finances and daily needs. He explains that anxiety can hinder our spiritual destiny and that we must prioritize seeking God's kingdom and righteousness over earthly concerns. Bickle highlights that God cares for us more than the birds and flowers, urging believers to trust in His provision and to resist the temptation to worry. He encourages a shift in mindset, advocating for a life free from anxiety through faith and reliance on God's promises.
The Great Reset of the Church
By Shane Idleman952:49Dependence On GodSpiritual Awakening2CH 7:14ISA 55:6MAT 6:25Shane Idleman addresses the urgent need for a 'Great Reset' within the Church, emphasizing the importance of spiritual awakening and dependence on God amidst societal challenges. He warns against complacency and encourages believers to seek God wholeheartedly, reminding them that true revival often comes through trials and tribulations. Idleman highlights the historical context of the Church's struggles and the necessity for Christians to confront sin and remain steadfast in their faith. He calls for a return to prayer, fasting, and a deeper relationship with God, asserting that God's sovereignty is the ultimate source of hope and sanity in uncertain times.
Real Faith
By George Mueller2Trust in GodFaithMAT 6:25HEB 11:1George Mueller emphasizes that real faith is the assurance in God's Word and His promises, independent of personal impressions or probabilities. He encourages believers to embrace trials and difficulties as opportunities for faith to grow, asserting that true faith is developed through reliance on God amidst challenges. Mueller shares his personal journey of faith, illustrating how he has consistently trusted God for his needs over decades, and he reassures that all Christians can cultivate the same kind of faith through practice and reliance on Scripture. He concludes by urging believers to start small in their faith journey, gradually increasing their trust in God as they experience His faithfulness.
More Than Food
By J.R. Miller0Spiritual IntegrityInfluence and ResponsibilityMAT 6:25J.R. Miller emphasizes that our true life is not defined by our circumstances or material possessions, but by the soul within us. He illustrates that while external factors like health and wealth may change, the essence of our being remains constant and is of utmost importance. Miller encourages believers to cultivate a Christ-like character amidst life's trials and temptations, asserting that only through Christ can we navigate life's dangers and maintain our spiritual integrity. He highlights the responsibility we have in influencing others, particularly in nurturing children and friendships, and underscores that true safety and guidance come from committing our lives to Christ. Ultimately, Miller reassures that God’s hands are the safest for our eternal keeping.
Abundant Provision for the Pilgrimage
By Stanley H. Frodsham0NUM 14:9MAL 3:6MAT 6:25JHN 6:91CO 15:102CO 12:9Stanley H. Frodsham preaches about the story of the little lad who gave his tiny all, five loaves and two fishes, to Jesus, and witnessed a miraculous provision more than enough for a huge crowd. He emphasizes the importance of fully surrendering to the Master, giving up everything to receive abundantly from Him. Frodsham encourages believers to trust in God's sufficiency, grace, and Spirit, reminding them that the Faithful One supplies all their needs and that His faithfulness is their safeguard in all circumstances.
2 Corinthians 9:1-2
By St. John Chrysostom0GEN 18:71KI 17:12PSA 112:9PRO 11:24MAT 6:25LUK 4:252CO 8:92CO 9:6John Chrysostom preaches about the importance of generosity and giving to those in need, emphasizing the need to sow bountifully in order to reap bountifully. He encourages the congregation to give cheerfully and willingly, not out of compulsion or grudgingly, as God loves a cheerful giver. Chrysostom uses examples from the Bible, such as the widow's mite and the prophet Elijah's encounter with a widow, to illustrate the virtue of sacrificial giving and hospitality. He urges the listeners to be generous, not calculating or hesitant, and to trust in God's provision and blessings for those who give with a joyful heart.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Therefore I say unto you, Take no thought--"Be not solicitous." The English word "thought," when our version was made, expressed this idea of "solicitude," "anxious concern"--as may be seen in any old English classic; and in the same sense it is used in Sa1 9:5, &c. But this sense of the word has now nearly gone out, and so the mere English reader is apt to be perplexed. Thought or forethought, for temporal things--in the sense of reflection, consideration--is required alike by Scripture and common sense. It is that anxious solicitude, that oppressive care, which springs from unbelieving doubts and misgivings, which alone is here condemned. (See Phi 4:6). for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on--In Luke (Luk 12:29) our Lord adds, "neither be ye unsettled"--not "of doubtful mind," as in our version. When "careful (or 'full of care') about nothing," but committing all in prayer and supplication with thanksgiving unto God, the apostle assures us that "the peace of God, which passeth all understanding, shall keep our hearts and minds in Christ Jesus" (Phi 4:6-7); that is, shall guard both our feelings and our thoughts from undue agitation, and keep them in a holy calm. But when we commit our whole temporal condition to the wit of our own minds, we get into that "unsettled" state against which our Lord exhorts His disciples. Is not the life more than meat--food. and the body than raiment?--If God, then, gives and keeps up the greater--the life, the body--will He withhold the less, food to sustain life and raiment to clothe the body?
John Gill Bible Commentary
Behold the fowls of the air,.... Not such as are brought up in houses, but which fly abroad in the air, wild; and are not supported by their own, or any human care, but by the care of God: Luk 12:24 particularly mentions the "ravens", referring probably to Psa 147:9, and because they are very voracious creatures: and there it is said, "consider the ravens"; look attentively upon them, and with observation, for they sow not, neither do they reap, nor gather into barns. This is not said, that men should not sow, nor reap, nor gather into barns: but to reprove their diffidence and unbelief: who, though they have the opportunity of sowing, reaping, and gathering in, year by year, yet distrust the providence of God; when the fowls of the air do none of these, yet your heavenly Father feedeth them; see Psa 145:15. The Jews acknowledge this, that the least and meanest of creatures are fed by God. "Mar says (c), the holy blessed God sits "and feeds", i.e. all creatures, and takes care of them.'' Are ye not much better than they? Do not you differ from them? are ye not much more excellent than they? And if God feeds and provides for inferior creatures, such as are very mean and contemptible, how much more will he not provide for you? There is a passage in the Talmud, which has great affinity to this of Christ's, and appears to have in it pretty much of the like kind of reasoning. In the Misna (d) it is said, that R. Simeon ben Eleazer should say, "Did you ever see a beast, or a fowl, that had a trade? but they are fed without trouble.'' In the Gemara (e) is added, "Did you ever see a lion bearing burdens, an hart gathering summer fruits, a fox a money changer, or a wolf selling pots? And yet , "they are nourished without labour", and wherefore are they created? To serve me, and I am created to serve my Maker: and lo! these things have in them an argument, "from the less to the greater"; for if these, which are created to serve me after this manner, are supported without trouble; I, who am created to serve my Maker, is it not fit that I should be supplied without trouble? And what is the reason that I am sustained with trouble? My sins.'' (c) T. Bab. Sabbat, fol. 107. 2. Avoda Zara, fol. 3. 2. (d) Kiddushin, c. 4. sect. 14. (e) T. Hieros. Kiddushin, fol. 66. 2. Vid. T. Bab. Kiddushin, fol. 82. 1, 2.
Matthew Henry Bible Commentary
There is scarcely any one sin against which our Lord Jesus more largely and earnestly warns his disciples, or against which he arms them with more variety of arguments, than the sin of disquieting, distracting, distrustful cares about the things of life, which are a bad sign that both the treasure and the heart are on the earth; and therefore he thus largely insists upon it. Here is, I. The prohibition laid down. It is the counsel and command of the Lord Jesus, that we take no thought about the things of this world; I say unto you. He says it as our Lawgiver, and the Sovereign of our hearts; he says it as our Comforter, and the Helper of our joy. What is it that he says? It is this, and he that hath ears to hear, let him hear it. Take no thought for your life, nor yet for your body (Mat 6:25). Take no thought, saying, What shall we eat? (Mat 6:31) and again (Mat 6:34), Take no thought, mē merimnate - Be not in care. As against hypocrisy, so against worldly cares, the caution is thrice repeated, and yet no vain repetition: precept must be upon precept, and line upon line, to the same purport, and all little enough; it is a sin which doth so easily beset us. It intimates how pleasing it is to Christ, and of how much concern it is to ourselves, that we should live without carefulness. It is the repeated command of the Lord Jesus to his disciples, that they should not divide and pull in pieces their own minds with care about the world. There is a thought concerning the things of this life, which is not only lawful, but duty, such as is commended in the virtuous woman. See Pro 27:23. The word is used concerning Paul's care of the churches, and Timothy's care for the state of souls, Co2 11:28; Phi 2:20. But the thought here forbidden is, 1. A disquieting, tormenting thought, which hurries the mind hither and thither, and hangs it in suspense; which disturbs our joy in God, and is a damp upon our hope in him; which breaks the sleep, and hinders our enjoyment of ourselves, of our friends, and of what God has given us. 2. A distrustful, unbelieving thought. God has promised to provide for those that are his all things needful for life as well as godliness, the life that now is, food and a covering: not dainties, but necessaries. He never said, "They shall be feasted," but, "Verily, they shall be fed." Now an inordinate care for time to come, and fear of wanting those supplies, spring from a disbelief of these promises, and of the wisdom and goodness of Divine Providence; and that is the evil of it. As to present sustenance, we may and must use lawful means to get it, else we tempt God; we must be diligent in our callings, and prudent in proportioning our expenses to what we have, and we must pray for daily bread; and if all other means fail, we may and must ask relief of those that are able to give it. He was none of the best of men that said, To beg I am ashamed (Luk 16:3); as he was, who (Luk 16:21) desired to be fed with the crumbs; but for the future, we must cast our care upon God, and take no thought, because it looks like a jealousy of God, who knows how to give what we want when we know not now to get it. Let our souls dwell at ease in him! This gracious carelessness is the same with that sleep which God gives to his beloved, in opposition to the worldling's toil, Psa 127:2. Observe the cautions here, (1.) Take no thought for your life. Life is our greatest concern for this world; All that a man has will he give for his life; yet take no thought about it. [1.] Not about the continuance of it; refer it to God to lengthen or shorten it as he pleases; my times are in thy hand, and they are in a good hand. [2.] Not about the comforts of this life; refer it to God to embitter or sweeten it as he pleases. We must not be solicitous, no not about the necessary support of this life, food and raiment; these God has promised, and therefore we may more confidently expect; say not, What shall we eat? It is the language of one at a loss, and almost despairing; whereas, though many good people have the prospect of little, yet there are few but have present support. (2.) Take no thought for the morrow, for the time to come. Be not solicitous for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for tomorrow, or the events of it. II. The reasons and arguments to enforce this prohibition. One would think the command of Christ was enough to restrain us from this foolish sin of disquieting, distrustful care, independently of the comfort of our own souls, which is so nearly concerned; but to show how much the heart of Christ is upon it, and what pleasures he takes in those that hope in his mercy, the command is backed with the most powerful arguments. If reason may but rule us, surely we shall ease ourselves of these thorns. To free us from anxious thoughts, and to expel them, Christ here suggests to us comforting thoughts, that we may be filled with them. It will be worth while to take pains with our own hearts, to argue them out of their disquieting cares, and to make ourselves ashamed of them. They may be weakened by right reason, but it is by an active faith only that they can be overcome. Consider then, 1. Is not the life more than meat, and the body than raiment? Mat 6:25. Yes, no doubt it is; so he says who had reason to understand the true value of present things, for he made them, he supports them, and supports us by them; and the thing speaks for itself. Note, (1.) Our life is a greater blessing than our livelihood. It is true, life cannot subsist without a livelihood; but the meat and raiment which are here represented as inferior to the life and body are such as are for ornament and delight; for about such as are for ornament ad delight; for about such we are apt to be solicitous. Meat and raiment are in order to life, and the end is more noble and excellent than the means. The daintiest food and finest raiment are from the earth, but life from the breath of God. Life is the light of men; meat is but the oil that feeds that light: so that the difference between rich and poor is very inconsiderable, since, in the greatest things, they stand on the same level, and differ only in the less. (2.) This is an encouragement to us to trust God for food and raiment, and so to ease ourselves of all perplexing cares about them. God has given us life, and given us the body; it was an act of power, it was an act of favour, it was done without our care: what cannot he do for us, who did that? - what will he not? If we take care about our souls and eternity, which are more than the body, and its life, we may leave it to God to provide for us food and raiment, which are less. God has maintained our lives hitherto; if sometimes with pulse and water, that has answered the end; he has protected us and kept us alive. He that guards us against the evils we are exposed to, will supply us with the good things we are in need of. If he had been pleased to kill us, to starve us, he would not so often have given his angels a charge concerning us to keep us. 2. Behold the fowls of the air, and consider the lilies of the field. Here is an argument taken from God's common providence toward the inferior creatures, and their dependence, according to their capacities, upon that providence. A fine pass fallen man has come to, that he must be sent to school to the fowls of the air, and that they must teach him! Job 12:7, Job 12:8. (1.) Look upon the fowls, and learn to trust God for food (Mat 6:26), and disquiet not yourselves with thoughts what you shall eat. [1.] Observe the providence of God concerning them. Look upon them, and receive instruction. There are various sorts of fowls; they are numerous, some of them ravenous, but they are all fed, and fed with food convenient for them; it is rare that any of them perish for want of food, even in winter, and there goes no little to feed them all the year round. The fowls, as they are least serviceable to man, so they are least within his care; men often feed upon them, but seldom feed them; yet they are fed, we know not how, and some of them fed best in the hardest weather; and it is your heavenly Father that feeds them; he knows all the wild fowls of the mountains, better than you know the tame ones at your own barn-door, Psa 50:11. Not a sparrow lights to the ground, to pick up a grain of corn, but by the providence of God, which extends itself to the meanest creatures. But that which is especially observed here is, that they are fed without any care or project of their own; they sow not, neither do they reap, nor gather into barns. The ant indeed does, and the bee, and they are set before us as examples of prudence and industry; but the fowls of the air do not; they make no provision for the future themselves, and yet every day, as duly as the day comes, provision is made for them, and their eyes wait on God, that great and good Housekeeper, who provides food for all flesh. [2.] Improve this for your encouragement to trust in God. Are ye not much better than they? Yes, certainly you are. Note, The heirs of heaven are much better than the fowls of heaven; nobler and more excellent beings, and, by faith, they soar higher; they are of a better nature and nurture, wiser than the fowls of heaven (Job 35:11): though the children of this world, that know not the judgment of the Lord, are not so wise as the stork, and the crane, and the swallow (Jer 8:7), you are dearer to God, and nearer, though they fly in the open firmament of heaven. He is their Master and Lord, their Owner and Master; but besides all this, he is your Father, and in his account ye are of more value than many sparrows; you are his children, his first-born; now he that feeds his birds surely will not starve his babes. They trust your Father's providence, and will not you trust it? In dependence upon that, they are careless for the morrow; and being so, they live the merriest lives of all creatures; they sing among the branches (Psa 104:12), and, to the best of their power, they praise their Creator. If we were, by faith, as unconcerned about the morrow as they are, we should sing as cheerfully as they do; for it is worldly care that mars our mirth and damps our joy, and silences our praise, as much as any thing. (2.) Look upon the lilies, and learn to trust God for raiment. That is another part of our care, what we shall put on; for decency, to cover us; for defence, to keep us warm; yea, and, with many, for dignity and ornament, to make them look great and fine; and so much concerned are they for gaiety and variety in their clothing, that this care returns almost as often as that for their daily bread. Now to ease us of this care, let us consider the lilies of the field; not only look upon them (every eyes does that with pleasure), but consider them. Note, There is a great deal of good to be learned from what we see every day, if we would but consider it, Pro 6:6; Pro 24:32. [1.] Consider how frail the lilies are; they are the grass of the field. Lilies, though distinguished by their colours, are still but grass. Thus all flesh is grass: though some in the endowments of body and mind are as lilies, much admired, still they are grass; the grass of the field in nature and constitution; they stand upon the same level with others. Man's days, at best, are as grass, as the flower of the grass Pe1 1:24. This grass today is, and tomorrow is cast into the oven; in a little while the place that knows us will know us no more. The grave is the oven into which we shall be cast, and in which we shall be consumed as grass in the fire, Psa 49:14. This intimates a reason why we should not take thought for the morrow, what we shall put on, because perhaps, by tomorrow, we may have occasion for our grave-clothes. [2.] Consider how free from care the lilies are: they toil not as men do, to earn clothing; as servants, to earn their liveries; neither do they spin, as women do, to make clothing. It does not follow that we must therefore neglect, or do carelessly, the proper business of this life; it is the praise of the virtuous woman, that she lays her hand to the spindle, makes fine linen and sells it, Pro 31:19, Pro 31:24. Idleness tempts God, instead of trusting him; but he that provides for inferior creatures, without their labour, will much more provide for us, by blessing our labour, which he has made our duty. And if we should, through sickness, be unable to toil and spin, God can furnish us with what is necessary for us. [3.] Consider how fair, how fine the lilies are; how they grow; what they grow from. The root of the lily or tulip, as other bulbous roots, is, in winter, lost and buried under ground, yet, when spring returns, it appears, and starts up in a little time; hence it is promised to God's Israel, that they should grow as the lily, Hos 14:5. Consider what they grow to. Out of that obscurity in a few weeks they come to be so very gay, that even Solomon, in all his glory, was not arrayed like one of these. The array of Solomon was very splendid and magnificent: he that had the peculiar treasure of kings and provinces, and studiously affected pomp and gallantry, doubtless had the richest clothing, and the best made up, that could be got; especially when he appeared in his glory on high days. And yet, let him dress himself as fine as he could, he comes far short of the beauty of the lilies, and a bed of tulips outshines him. Let us, therefore, be ambitious of the wisdom of Solomon, in which he was outdone by none (wisdom to do our duty in our places), rather than the glory of Solomon, in which he was outdone by the lilies. Knowledge and grace are the perfection of man, not beauty, much less fine clothes. Now God is here said thus to clothe the grass of the field. Note, All the excellences of the creature flow from God, the Fountain and spring of them. It was he that gave the horse his strength, and the lily its beauty; every creature is in itself, as well as to us, what he makes it to be. [4.] Consider how instructive all this is to us, Mat 6:30. First, As to fine clothing, this teaches us not to care for it at all, not to covet it, nor to be proud of it, not to make the putting on of apparel our adorning, for after all our care in this the lilies will far outdo us; we cannot dress so fine as they do, why then should we attempt to vie with them? Their adorning will soon perish, and so will ours; they fade - are today, and tomorrow are cast, as other rubbish, into the oven; and the clothes we are proud of are wearing out, the gloss is soon gone, the color fades, the shape goes out of fashion, or in awhile the garment itself is worn out; such is man in all his pomp (Isa 40:6, Isa 40:7), especially rich men (Jam 1:10); they fade away in their ways. Secondly, As to necessary clothing; this teaches us to cast the care of it upon God - Jehovah-jireh; trust him that clothes the lilies, to provide for you what you shall put on. If he give such fine clothes to the grass, much more will he give fitting clothes to his own children; clothes that shall be warm upon them, not only when he quieteth the earth with the south wind, but when he disquiets it with the north wind, Job 37:17. He shall much more clothe you: for you are nobler creatures, of a more excellent being; if so he clothe the short-lived grass, much more will he clothe you that are made for immortality. Even the children of Nineveh are preferred before the gourd (Jon 4:10, Jon 4:11), much more the sons of Zion, that are in covenant with God. Observe the title he gives them (Mat 6:30), O ye of little faith. This may be taken, 1. As an encouragement to truth faith, though it be but weak; it entitles us to the divine care, and a promise of suitable supply. Great faith shall be commended, and shall procure great things, but little faith shall not be rejected, even that shall procure food and raiment. Sound believers shall be provided for, though they be not strong believers. The babes in the family are fed and clothed, as well as those that are grown up, and with a special care and tenderness; say not, I am but a child, but a dry tree (Isa 56:3, Isa 56:5), for though poor and needy yet the Lord thinketh on thee. Or, 2. It is rather a rebuke to weak faith, though it be true, Mat 14:31. It intimates what is at the bottom of all our inordinate care and thoughtfulness; it is owing to the weakness of our faith, and the remains of unbelief in us. If we had but more faith, we should have less care. 3. Which of you, the wisest, the strongest of you, by taking thought, can add one cubit to his stature? (Mat 6:27) to his age, so some; but the measure of a cubit denotes it to be meant of the stature, and the age at longest is but a span, Psa 39:5. Let us consider, (1.) We did not arrive at the stature we are of by our own care and thought, but by the providence of God. An infant of a span long has grown up to be a man of six feet, and how was one cubit after another added to his stature? not by his own forecast or contrivance; he grew he knew not how, by the power and goodness of God. Now he that made our bodies, and made them of such size, surely will take care to provide for them. Note, God is to be acknowledged in the increase of our bodily strength and stature, and to be trusted for all needful supplies, because he has made it to appear, that he is mindful for the body. The growing age is the thoughtless, careless age, yet we grow; and shall not he who reared us to this, provide for us now we are reared? (2.) We cannot alter the stature we are of, if we would: what a foolish and ridiculous thing would it be for a man of low stature to perplex himself, to break his sleep, and beat his brains, about it, and to be continually taking thought how he might be a cubit higher; when, after all, he knows he cannot effect it, and therefore he had better be content and take it as it is! We are not all of a size, yet the difference in stature between one and another is not material, nor of any great account; a little man is ready to wish he were as tall as such a one, but he knows it is to no purpose, and therefore does as well as he can with it. Now as we do in reference to our bodily stature, so we should do in reference to our worldly estate. [1.] We should not covet an abundance of the wealth of this world, any more than we would covet the addition of a cubit to one's stature, which is a great deal in a man's height; it is enough to grow by inches; such an addition would but make one unwieldy, and a burden to one's self. [2.] We must reconcile ourselves to our state, as we do to our stature; we must set the conveniences against the inconveniences, and so make a virtue of necessity: what cannot be remedied must be made the best of. We cannot alter the disposals of Providence, and therefore must acquiesce in them, accommodate ourselves to them, and relieve ourselves, as well as we can, against inconveniences, as Zaccheus against the inconvenience of his stature, by climbing into the tree. 4. After all these things do the Gentiles seek, Mat 6:32. Thoughtfulness about the world is a heathenish sin, and unbecoming Christians. The Gentiles seek these things, because they know not better things; they are eager for this world, because they are strangers to a better; they seek these things with care and anxiety, because they are without God in the world, and understand not his providence. They fear and worship their idols, but know not how to trust them for deliverance and supply, and, therefore, are themselves full of care; but it is a shame for Christians, who build upon nobler principles, and profess a religion which teaches them not only that there is a Providence, but that there are promises made to the good of the life that now is, which teaches them a confidence in God and a contempt of the world, and gives such reasons for both; it is a shame for them to walk as Gentiles walk, and to fill their heads and hearts with these things. 5. Your heavenly Father knows ye have need of all these things; these necessary things, food and raiment; he knows our wants better than we do ourselves; though he be in heaven, and his children on earth, he observes what the least and poorest of them has occasion for (Rev 2:9), I know thy poverty. You think, if such a good friend did not but know your wants and straits, you would soon have relief: your God knows them; and he is your Father that loves you and pities you, and is ready to help you; your heavenly Father, who has wherewithal to supply all your needs: away, therefore, with all disquieting thoughts and cares; go to thy Father; tell him, he knows that thou has need of such and such things; he asks you, Children, have you any meat? Joh 21:5. Tell him whether you have or have not. Though he knows our wants, he will know them from us; and when we have opened them to him, let us cheerfully refer ourselves to his wisdom, power, and goodness, for our supply. Therefore, we should ease ourselves of the burthen of care, by casting it upon God, because it is he that careth for us (Pe1 5:7), and what needs all this ado? If he care, why should be care? 6. Seek first the kingdom of God, and his righteousness, and all these things shall be added unto you. Mat 6:33. Here is a double argument against the sin of thoughtfulness; take no thought for your life, the life of the body; for, (1.) You have greater and better things to take thought about, the life of your soul, your eternal happiness; that is the one thing needful (Luk 10:42), about which you should employ your thoughts, and which is commonly neglected in those hearts wherein worldly cares have the ascendant. If we were but more careful to please God, and to work out our own salvation, we should be less solicitous to please ourselves, and work out an estate in the world. Thoughtfulness for our souls in the most effectual cure of thoughtfulness for the world. (2.) You have a surer and easier, a safer and more compendious way to obtain the necessaries of this life, than by carking, and caring, and fretting about them; and that is, by seeking first the kingdom of God, and making religion your business: say not that this is the way to starve, no, it is the way to be well provided for, even in this world. Observe here, [1.] The great duty required: it is the sum and substance of our whole duty: "Seek first the kingdom of God, mind religion as your great and principle concern." Our duty is to seek; to desire, pursue, and aim at these things; it is a word that has in it much of the constitution of the new covenant in favour of us; though we have not attained, but in many things fail and come short, sincere seeking (a careful concern and an earnest endeavor) is accepted. Now observe, First, The object of this seeking; The kingdom of God, and his righteousness; we must mind heaven as our end, and holiness as our way. "Seek the comforts of the kingdom of grace and glory as your felicity. Aim at the kingdom of heaven; press towards it; give diligence to make it sure; resolve not to take up short of it; seek for this glory, honour, and immortality; prefer heaven and heavenly blessings far before earth and earthly delights." We make nothing of our religion, if we do not make heaven of it. And with the happiness of this kingdom, seek the righteousness of it; God's righteousness, the righteousness which he requires to be wrought in us, and wrought by us, such as exceeds that of the scribes and Pharisees; we must follow peace and holiness, Heb 12:14. Secondly, The order of it. Seek first the kingdom of God. Let your care for your souls and another world take the place of all other cares: and let all the concerns of this life be made subordinate to those of the life to come: we must seek the things of Christ more than our own things; and if every they come in competition, we must remember to which we are to give the preference. "Seek these things first; first in thy days: let the morning of thy youth be dedicated to God. Wisdom must be sought early; it is good beginning betimes to be religious. Seek the first every day; let waking thoughts be of God." Let this be our principle, to do that first which is most needful, and let him that is the First, have the first. [2.] The gracious promise annexed; all these things, the necessary supports of life, shall be added unto you; shall be given over and above; so it is in the margin. You shall have what you seek, the kingdom of God and his righteousness, for never any sought in vain, that sought in earnest; and besides that, you shall have food and raiment, by way of overplus; as he that buys goods has paper and packthread given him in the bargain. Godliness has the promise of the life that now is, Ti1 4:8. Solomon asked wisdom, and had that and other things added to him, Ch2 1:11, Ch2 1:12. O what a blessed change would it make in our hearts and lives, did we but firmly believe this truth, that the best way to be comfortably provided for in this world, is to be most intent upon another world! We then begin at the right end of our work, when we begin with God. If we give diligence to make sure to ourselves the kingdom of God and the righteousness thereof, as to all the things of this life, Jehovah-jireh - the Lord will provide as much of them as he sees good for us, and more we would not wish for. Have we trusted in him for the portion of our inheritance at our end, and shall we not trust him for the portion of our cup, in the way to it? God's Israel were not only brought to Canaan at last, but had their charges borne through the wilderness. O that we were more thoughtful about the things that are not seen, that are eternal, and then the less thoughtful we should be, and the less thoughtful we should need to be, about the things that are seen, that are temporal! Also regard not your stuff, Gen 45:20, Gen 45:23. 7. The morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof, Mat 6:34. We must not perplex ourselves inordinately about future events, because every day brings along with it its own burthen of cares and grievances, as, if we look about us, and suffer not our fears to betray the succours which grace and reason offer, it brings along with it its own strength and supply too. So that we are here told, (1.) That thoughtfulness for the morrow is needless; Let the morrow take thought for the things of itself. If wants and troubles be renewed with the day, there are aids and provisions renewed likewise; compassions, that are new every morning, Lam 3:22, Lam 3:23. The saints have a Friend that is their arm every morning, and gives out fresh supplies daily (Isa 33:2), according as the business of every day requires (Ezr 3:4), and so he keeps his people in constant dependence upon him. Let us refer it therefore to the morrow's strength, to do the morrow's work, and bear the morrow's burthen. Tomorrow, and the things of it, will be provided for without us; why need we anxiously care for that which is so wisely cared for already? This does not forbid a prudent foresight, and preparation accordingly, but a perplexing solicitude, and a prepossession of difficulties and calamities, which may perhaps never come, or if they do, may be easily borne, and the evil of them guarded against. The meaning is, let us mind present duty, and then leave events to God; do the work of the day in its day, and then let tomorrow bring its work along with it. (2.) That thoughtfulness for the morrow is one of those foolish and hurtful lusts, which those that will be rich fall into, and one of the many sorrows, wherewith they pierce themselves through. Sufficient unto the day is the evil thereof. This present day has trouble enough attending it, we need not accumulate burthens by anticipating our trouble, nor borrow perplexities from tomorrow's evils to add to those of this day. It is uncertain what tomorrow's evils may be, but whatever they be, it is time enough to take thought about them when they come. What a folly it is to take that trouble upon ourselves this day by care and fear, which belongs to another day, and will be never the lighter when it comes? Let us not pull that upon ourselves all together at once, which Providence has wisely ordered to be borne by parcels. The conclusion of this whole matter then is, that it is the will and command of the Lord Jesus, that his disciples should not be their own tormentors, nor make their passage through this world more dark and unpleasant, by their apprehension of troubles, than God has made it by the troubles themselves. By our daily prayers we may procure strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us.
Tyndale Open Study Notes
6:25-34 Jesus taught an anxiety-free existence of simple trust in God for provisions. Jesus’ disciples had abandoned all (4:18-22; 9:9; 10:5-14); Jesus gave them comforting reassurance that God would provide for their needs.