Luke 12:22

Our Lord Jesus is here inculcating some needful useful lessons upon his disciples, which he had before taught them, and had occasion afterwards to press upon them; for they need to have precept upon precept, and line upon line: "Therefore, because there are so many that are ruined by covetousness, and an inordinate affection to the wealth of this world, I say unto you, my disciples, take heed of it." Thou, O man of God, flee these things, as well as thou, O man of the world, Ti1 6:11.

I. He charges them not to afflict themselves with disquieting perplexing cares about the necessary supports of life: Take no thought for your life, Luk 12:22. In the foregoing parable he had given us warning against that branch of covetousness of which rich people are most in danger; and that is, a sensual complacency in the abundance of this world's goods. Now his disciples might think they were in no danger of this, for they had no plenty or variety to glory in; and therefore he here warns them against another branch of covetousness, which they are most in temptation to that have but a little of this world, which was the case of the disciples at best and much more now that they had left all to follow Christ, and that was, an anxious solicitude about the necessary supports of life: "Take no thought for your life, either for the preservation of it, if it be in danger, or for the provision that is to be made for it, either of food or clothing, what ye shall eat or what ye shall put on." This is the caution he had largely insisted upon, Mat 6:25, etc.; and the arguments here used are much the same, designed for our encouragement to cast all our care upon God, which is the right way to ease ourselves of it. Consider then,

1. God, who has done the greater for us, may be depended upon to do the less. He has, without any care or forecast of our own, given us life and a body, and therefore we may cheerfully leave it to him to provide meat for the support of that life, and raiment for the defence of that body.

2. God, who provides for the inferior creatures, may be depended upon to provide for good Christians. "Trust God for meat, for he feeds the ravens (Luk 12:24); they neither sow nor reap, they take neither care nor pains beforehand to provide for themselves, and yet they are fed, and never perish for want. Now consider how much better ye are than the fowls, than the ravens. Trust God for clothing, for he clothes the lilies (Luk 12:27, Luk 12:28); they make no preparation for their own clothing, they toil not, they spin not, the root in the ground is a naked thing, and without ornament, and yet, as the flower grows up, it appears wonderfully beautified. Now, if God has so clothed the flowers, which are fading perishing things, shall he not much more clothe you with such clothing as is fit for you, and with clothing suited to your nature, as theirs is?" When God fed Israel with manna in the wilderness, he also took care for their clothing; for though he did not furnish them with new clothes, yet (which came all to one) he provided that those they had should not wax old upon them, Deu 8:4. Thus will he clothe his spiritual Israel; but then let them not be of little faith. Note, Our inordinate cares are owing to the weakness of our faith; for a powerful practical belief of the all-sufficiency of God, his covenant-relation to us as a Father, and especially his precious promises, relating both to this life and that to come, would be mighty, through God, to the pulling down of the strong holds of these disquieting perplexing imaginations.

3. Our cares are fruitless, vain, and insignificant, and therefore it is folly to indulge them. They will not gain us our wishes, and therefore ought not to hinder our repose (Luk 12:25): "Which of you by taking thought can add to his stature one cubit, or one inch, can add to his age one year or one hour? Now if ye be not able to do that which is least, if it be not in your power to alter your statures, why should you perplex yourselves about other things, which are as much out of your power, and about which it is necessary that we refer ourselves to the providence of God?" Note, As in our stature, so in our state, it is our wisdom to take it as it is, and make the best of it; for fretting and vexing, carping and caring, will not mend it.

4. An inordinate anxious pursuit of the things of this world, even necessary things, very ill becomes the disciples of Christ (Luk 12:29, Luk 12:30): "Whatever others do, seek not ye what ye shall eat, or what ye shall drink; do not you afflict yourselves with perplexing cares, nor weary yourselves with constant toils; do not hurry hither and thither with enquiries what you shall eat or drink, as David's enemies, that wandered up and down for meat (Psa 59:15), or as the eagle that seeks the prey afar off, Job 39:29. Let not the disciples of Christ thus seek their food, but ask it of God day by day; let them not be of doubtful mind; mē meteōrizesthe - Be not as meteors in the air, that are blown hither and thither with every wind; do not, like them, rise and fall, but maintain a consistency with yourselves; be even and steady, and have your hearts fixed; live not in careful suspense; let not your minds be continually perplexed between hope and fear, ever upon the rack." Let not the children of God make themselves uneasy; for,

(1.) This is to make themselves like the children of this world: "All these things do the nations of the world seek after, Luk 12:30. They that take care for the body only, and not for the soul, for this world only, and not for the other, look no further than what they shall eat and drink; and, having no all-sufficient God to seek to and confide in, they burden themselves with anxious cares about those things. But it ill becomes you to do so. You, who are called out of the world, ought not to be thus conformed to the world, and to walk in the way of this people," Isa 8:11, Isa 8:12. When inordinate cares prevail over us, we should think, "What am I, a Christian or a heathen? Baptized or not baptized? If a Christian, if baptized, shall I rank myself with Gentiles, and join with them in their pursuits?"

(2.) It is needless for them to disquiet themselves with care about the necessary supports of life; for they have a Father in heaven who does and will take care for them: "Your Father knows that you have need of these things, and considers it, and will supply your needs according to his riches in glory; for he is your Father, who made you subject to these necessities, and therefore will suit his compassions to them: your Father, who maintains you, educates you, and designs an inheritance for you, and therefore will take care that you want no good thing."

(3.) They have better things to mind and pursue (Luk 12:31): "But rather seek ye the kingdom of God, and mind this, you, my disciples, who are to preach the kingdom of God; let your hearts be upon your work, and your great care how to do that well, and this will effectually divert your thoughts from inordinate care about things of the world. And let all that have souls to save seek the kingdom of God, in which only they can be safe. Seek admission into it, seek advancement in it; seek the kingdom of grace, to be subjects in that; the kingdom of glory, to be princes in that; and then all these things shall be added to you. Mind the affairs of your souls with diligence and care, and then trust God with all your other affairs."

(4.) They have better things to expect and hope for: Fear not, little flock, Luk 12:32. For the banishing of inordinate cares, it is necessary that fears should be suppressed. When we frighten ourselves with an apprehension of evil to come, we put ourselves upon the stretch of care how to avoid it, when after all perhaps it is but the creature of our own imagination. Therefore fear not, little flock, but hope to the end; for it is your Father's good pleasure to give you the kingdom. This comfortable word we had not in Matthew. Note, [1.] Christ's flock in this world is a little flock; his sheep are but few and feeble. The church is a vineyard, a garden, a small spot, compared with the wilderness of this world; as Israel (Kg1 20:27), who were like two little flocks of kids, when the Syrians filled the country. [2.] Though it be a little flock, quite over-numbered, and therefore in danger of being overpowered, by its enemies, yet it is the will of Christ that they should not be afraid: "Fear not, little flock, but see yourselves safe under the protection and conduct of the great and good Shepherd, and lie easy." [3.] God has a kingdom in store for all that belong to Christ's little flock, a crown of glory (Pe1 5:4), a throne of power (Rev 3:21), unsearchable riches, far exceeding the peculiar treasures of kings and provinces. The sheep on the right hand are called to come and inherit the kingdom; it is theirs for ever; a kingdom for each. [4.] The kingdom is given according to the good pleasure of the Father; It is your Father's good pleasure; it is given not of debt, but of grace, free grace, sovereign grace; even so, Father, because it seemed good unto thee. The kingdom is his; and may he not do what he will with his own? [5.] The believing hopes and prospects of the kingdom should silence and suppress the fears of Christ's little flock in this world. "Fear no trouble; for, though it should come, it shall not come between you and the kingdom, that is sure, it is near." (That is not an evil worth trembling at the thought of which cannot separate us from the love of God). "Fear not the want of any thing that is good for you; for, if it be your Father's good pleasure to give you the kingdom, you need not question but he will bear your charges thither."

II. He charged them to make sure work for their souls, by laying up their treasure in heaven, Luk 12:33, Luk 12:34. Those who have done this may be very easy as to all the events of time.

1. "Sit loose to this world, and to all your possessions in it: Sell that ye have, and give alms," that is, "rather than want wherewith to relieve those that are truly necessitous, sell what you have that is superfluous, all that you can spare from the support of yourselves and families, and give it to the poor. Sell what you have, if you find it a hindrance fRom. or incumbrance in, the service of Christ. Do not think yourselves undone, if by being fined, imprisoned, or banished, for the testimony of Jesus, you be forced to sell your estates, thought they be the inheritance of your fathers. Do not sell to hoard up the money, or because you can make more of it by usury, but sell and give alms; what is given in alms, in a right manner, is put out to the best interest, upon the best security."

2. "Set your hearts upon the other world, and your expectations from that world. Provide yourselves bags that wax not old, that wax not empty, not of gold, but of grace in the heart and good works in the life; these are the bags that will last." Grace will go with us into another world, for it is woven in the soul; and our good works will follow us, for God is not unrighteous to forget them. These will be treasures in heaven, that will enrich us to eternity. (1.) It is treasure that will not be exhausted; we may spend upon it to eternity, and it will not be at all the less; there is no danger of seeing the bottom of it. (2.) It is treasure that we are in no danger of being robbed of, for no thief approaches near it; what is laid up in heaven is out of reach of enemies. (3.) It is treasure that will not spoil with keeping, any more than it will waste with spending; the moth does not corrupt it, as it does our garments which we now wear. Now by this it appears that we have laid up our treasure in heaven if our hearts be there while we are here (Luk 12:34), if we think much of heaven and keep our eye upon it, if we quicken ourselves with the hopes of it and keep ourselves in awe with the fear of falling short of it. But, if your hearts be set upon the earth and the things of it, it is to be feared that you have your treasure and portion in it, and are undone when you leave it.

III. He charges them to get ready, and to keep in a readiness for Christ's coming, when all those who have laid up their treasure in heaven shall enter upon the enjoyment of it, Luk 12:35, etc.

1. Christ is our Master, and we are his servants, not only working servants, but waiting servants, servants that are to do him honour, in waiting on him, and attending his motions: If any man serve me, let him follow me. Follow the Lamb whithersoever he goes. But that is not all: they must do him honour in waiting for him, and expecting his return. We must be as men that wait for their Lord, that sit up late while he stays out late, to be ready to receive him.

2. Christ our Master, though now gone from us, will return again, return from the wedding, from solemnizing the nuptials abroad, to complete them at home. Christ's servants are now in a state of expectation, looking for their Master's glorious appearing, and doing every thing with an eye to that, and in order to that. He will come to take cognizance of his servants, and, that being a critical day, they shall either stay with him or be turned out of doors, according as they are found in that day.

3. The time of our Master's return is uncertain; it will be in the night, it will be far in the night, when he has long deferred his coming, and when many have done looking for him; in the second watch, just before midnight, or in the third watch, next after midnight, Luk 12:38. His coming to us, at our death, is uncertain, and to many it will be a great surprise; for the Son of Man cometh at an hour that ye think not (Luk 12:40), without giving notice beforehand. This bespeaks not only the uncertainty of the time of his coming, but the prevailing security of the greatest part of men, who are unthinking, and altogether regardless of the notices given them, so that, whenever he comes, it is in an hour that they think not.

4. That which he expects and requires from his servants is that they be ready to open to him immediately, whenever he comes (Luk 12:36), that is, that they be in a frame fit to receive him, or rather to be received by him; that they be found as his servants, in the posture that becomes them, with their loins girded about, alluding to the servants that are ready to go whither their master sends them, and do what their master bids them, having their long garments tucked up (which otherwise would hang about them, and hinder them), and their lights burning, with which to light their master into the house, and up to his chamber.

5. Those servants will be happy who shall be found ready, and in a good frame, when their Lord shall come (Luk 12:37): Blessed are those servants who, after having waited long, continue in a waiting frame, until the hour that their Lord comes, and are then found awake and aware of his first approach, of his first knock; and again (Luk 12:38): Blessed are those servants, for then will be the time of their preferment. Here is such an instance of honour done them as is scarcely to be found among men: He will make them sit down to meat, and will serve them. For the bridegroom to wait upon his bride at table is not uncommon, but to wait upon his servants is not the manner of men; yet Jesus Christ was among his disciples as one that served, and did once, to show his condescension, gird himself, and serve them, when he washed their feet (Joh 13:4, Joh 13:5); it signified the joy with which they shall be received into the other world by the Lord Jesus, who is gone before, to prepare for them, and has told them that his Father will honour them, Joh 12:26.

6. We are therefore kept at uncertainty concerning the precise time of his coming that we may be always ready; for it is no thanks to a man to be ready for an attack, if he know beforehand just the time when it will be made: The good man of the house, if he had known what hour the thief would have come, though he were ever so careless a man, would yet have watched, and have frightened away the thieves, Luk 12:39. But we do not know at what hour the alarm will be given us, and therefore are concerned to watch at all tines, and never to be off our guard. Or this may intimate the miserable case of those who are careless and unbelieving in this great matter. If the good man of the house had had notice of his danger of being robbed such a night, he would have sat up, and saved his house; but we have notice of the day of the Lord's coming, as a thief in the night, to the confusion and ruin of all secure sinners, and yet do not thus watch. If men will take such care of their houses, O let us be thus wise for our souls: Be ye therefore ready also, as ready as the good man of the house would be if he knew what hour the thief would come.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22-53. Lessons of Trustfulness (Luk_12:22-32), Almsgiving (Luk_12:33-34), and Faithful Watchfulness (Luk_12:35-48). The searching Effect of Christ’s Work (Luk_12:49-53).

22. Take no thought] This rendering is now unfortunate, since it might be abused to encourage an immoral carelessness (1Ti_5:8).

But in the 17th century thought was used for care (1Sa_9:5). See The Bible Word-Book, s.5: Rather, Be not anxious about. “Cast thy burden upon the Lord and He shall sustain thee,” Psa_55:22; 1Pe_5:7.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Luk_12:22-28

Take no thought for your life

Reasons for banishing vexatious care

1.

It is needless; your heavenly Father knoweth that ye have need of these things; and will certainly provide for you; and what need you take care, and God too? Cast your care upon Him.

2. It is fruitless; which of you, by taking care, can add one cubit to his stature? We may sooner, by our carping care, add a furlong to our grief, than a cubit to our comfort. All our care, without Gods help, will neither feed us when we are hungry, nor nourish us when we are fed.

3. It is heathenish; after all these things do the Gentiles seek Mat_6:32). The ends and objects of a Christians thoughts ought to be higher and more sublime than that of heathens.

4. Lastly, it is brutish, nay, worse than brutish. The birds of the air, the beasts of the field, the ravens of the valley, all are fed and sustained by God, without any care of their own, much more His children. Has God a breakfast ready for every little bird that comes chirping out of its nest, and for every beast of the field that comes leaping out of its den, and will He not much more provide for you? Surely, that God that feeds the ravens when they cry will not starve His children when they pray. (W. Burkitt.)

The body of less importance than the soul

The body is but the husk or shell, the soul is the kernel; the body is but the cask, the soul the precious liquor contained in it; the body is but the cabinet, the soul the jewel; the body is but the ship or vessel, the soul the pilot; the body is but the tabernacle, and a poor clay tabernacle or cottage toe, the soul the inhabitant; the body is but the machine or engine, the soul that ἐνδόν τι, that actuates and quickens it; the body is but the dark lanthorn, the soul or spirit is the candle of the Lord, that burns in it. And seeing that there is such difference between the soul and body, in respect of excellency, surely our better part challenges our greatest care and diligence to make provision for it … Some philosophers will not allow the body to be an essential part of man, but only the vessel or vehicle of the soul; Anima cujusque est quisque. The soul is the man. Though I would not be so unequal to it, yet I must needs acknowledge it to be but an inferior part: it is therefore so to be treated, so dieted, and provided, as to render it most calm and compliant with the soul, most tractable and obsequious to the dictates of reason; not so pampered and indulged, as to encourage it to cast its rider, and to take the reins into its own hand, and usurp dominion over the better part, the τὸ ἠγεμονικὸν, to sink and depress it into a sordid compliance with its own lusts, atque a affigere humi Divinae particulara aurae (Luk_15:17; Ecc_12:7; Gal_6:7-8; Rom_13:14; 1Co_9:27). (Ray.)

Vanity in dress

It is enough to make one weep to think of the multitudes who are only living for the frivolities of this life. I read lately that the Emperor of Brazil had given the Queen a dress made of spiders webs; it took 17,000 webs to make it. What a curiosity! No doubt the Queen would keep it all her life. Oh, what an amount of time and labour to make this dress! It reminded me of the way we cover oursolves with vanities, wasting a life over it. Oh I give it up, and take the beautiful robe of Christs righteousness.

The spirit of content

I once engaged in discourse with a Rosicrucian about the great secret. He talked of it as a spirit that lived in an emerald, and converted everything that was near it to the highest perfection it was capable of. It gives a lustre, said he, o the sun, and water to the diamond. It irradiates every metal, and enriches lead with all the properties of gold. It heightens smoke into flame, flame into light, and light into glory. He further added that a single ray dissipates pain and care and melancholy from the person on whom it falls. In short, said he, its presence naturally changes every place into a kind of heaven. At length I found that his great secret was nothing else but content. (Addison.)

Do not borrow trouble

There is no one who acts more unwisely than he that borrows trouble. He that borrows money may invest it to great advantage. The borrower of a good book may be a great gainer by its study and perusal. But who gains by borrowing trouble ? Is trouble so joyous and enriching that we shall be happier if we can only enjoy it a few days before it comes? Does it not withdraw the light of joy from our countenance? Does it not withdraw our thoughts from the present, and unfit us for its joys and pleasures? Where, then, is the wisdom of prophesying evil that we may borrow trouble from it? (Alliance News.)

The folly of caring more for the body than the soul

The body is to the soul as a barren turf to a mine of gold, as a mud wall about a delicate garden, as a wooden box wherein the jeweller carries his precious gems, as a coarse case to a fair and rich instrument, as a rotten hedge to a paradise, as Pharaohs prison to a Joseph, or as a mask to a beautiful face. (T. Adams.)

The soul foremost

I do not approve the sullenness of that soul which wrongs the body; but I worse like to have the body wrong the soul, to have Hagar tricked up in Sarahs garments and set at upper end of the table. If the painted popinjay that so dotes on her own beauty, had an eye to see how her soul used, she would think her practice more ill-favoured and unhandsome than perfuming a putrefied coffin, or putting mud into a glass of crystal. For shame, let us put the soul foremost again, and not set heaven lowest and earth uppermost. (T. Adams.)

Both body and soul lost

There is a parable of a woman, who, having twin children, and both being presented to her, she falls deeply and fondly in love with the one, but is careless and disrespectful of the other: this she will nurse herself, but that is put forth. Her love grows up with the child she kept herself she decks it fine, she feeds it choicely; but at last, by overmuch pampering of it, the child surfeits, becomes mortally sick, and when it was dying she remembers herself, and sends to look after the other child that was at nurse, so the end she might now cherish it; but when the messenger came she finds it dying and gasping likewise, and examining the truth, she understands that through the mothers carelessness and neglect to look after it, the poor child was starved; thus was the fond, partial mother, to her great grief, sorrow, and shame, deprived of both her hopeful babes at once. Thus, every Christian is this mother, the children are our body and soul: the former of these it is that men and women fall deeply and fondly in love with, whilst indeed they are careless and neglect the other; this they dress and feed, nothing is too good or too dear for it; but at the last the body surfeits, comes by some means or other to its deathbed, when there is very little or no hope of life; then men begin to remember the soul, and would think of some course to save it: the minister he is sent for in all haste to look after it; but, alas! he finds it in part dead, in part dying; and the very truth is, the owner, through neglect and carelessness, hath starved the soul, and it is ready to go to hell before the body is fit for the grave.

And so the foolish fond Christian, to his eternal shame and sorrow, loseth both his body and soul for ever. (Spencer.)

God is the universal Provider

There is no such thing recognized in Scripture as laws of nature, by which the various creatures are sustained. God is here and elsewhere represented to us as feeding them Himself: He giveth food to all flesh. He may employ secondary means, but He must Himself be present with these secondary means, or they would not continue in action for a single day. And in this respect the Bible is infinitely more philosophical than modern books of science: for these books represent the present state of things as carried on by laws themselves, whereas a law, being an unconscious rule or limitation, can do nothing of itself. It must be kept in action by a will, i.e., an Intelligence, which, considering the boundless field it has to occupy, we can hold to be nothing less than the Supreme Will. (M. F. Sadler.)

A lesson from the birds

Luther had a quick eye to detect and read the lessons of nature. Thus, on a certain calm summer evening he happened to be standing at a window, when he observed a small bird quietly settle down for the night. Look how that little fellow preaches faith to us all! he exclaimed. He takes hold of his twig, tucks his head under his wing, and goes to sleep, leaving God to think for him. Add to his stature one cubit

Limitations

It is well for men to think that there are some things which, with all their power, they cannot do. Some of these things are apparently very simple, yet even though simple and easy as in some cases they appear to be, cannot be done, even when men give the whole stress and pith of their minds to the attempt. This is implied in the phraseology of the text: Which of you by taking thought, by anxiously considering, by most perseveringly endcavouring, by straining his wit and strength to the very utmost, by spending his days and nights in the effort, can add one cubit unto his stature? There are some difficult things which we can do by putting out all our strength. There are others which mock the fulness of our power, and the tenacity of our patience. We resolve to do them, and we are beaten back, and taught a lesson of self-impotence which otherwise we never could have learned. Can you add one cubit unto your stature? You may wear high-heeled boots, you may order the tallest hats, but the height of your stature you are utterly unable to increase. God Himself sovereignly draws certain boundary lines. In some instances God allows us to a large extent to draw our own boundaries; in others He presently gives the final and decisive word, Hitherto--no further. It is important to know the difference between quantities which are variable and quantities which are fixed. This knowledge may save us a great deal of trouble, and prevent very much pain. Can your teeth bite the rock? However hungry you are, is there strength in your jaw to bite the granite? Can your feet stand upon the flowing river? Can you lay your finger upon the lowest of all the stars that shine in heaven? A thousand such questions show that we are hemmed in by the impassable; we walk upon the edge of a gulf; and our mightiest endeavours show us that after all we are only beating ourselves against the bars of a great cage! A painted cage, but a cage still--a cage lamplit, but a cage still. Now this limitation of our power must have some meaning. Jesus Christ makes use of it in illustrating not only the sovereignty, but the goodness of God. He teaches us to trust the Father, who has determined the height of our stature. He shows that if we cannot do such apparently little things as He has specified in His sermon, it is absurd to suppose we can do things which are infinitely greater; checks our anxiety by showing that our keenest solicitude about earthly concerns boots nothing when it gets beyond trust, and becomes practical atheism. This argument is as beautiful in its simplicity as it is universal in its application. Wherever there is a man, whatever his colour, language, age, he can understand this challenge, Can you add one cubit unto your stature? Why are you not taller? There seems to be room enough above you to admit of growth. Why dont you grow? You would not shut out the light of the sun even if you were half an inch taller! You would not imperil the stars if you did stand half a hairs breadth higher! Why do you not add to your stature? You can scheme, and arrange, and plot, and suggest. Sir! why not add to your stature? You cannot. Then consider--ask yourself a few plain searching questions. See how God rules in all the things--in your height, in the bounds of your habitation, in all the limits which He has set to your life. This great fact of the Divine limitation of human power is to rule us in the deepest of our studies, and in the profoundest of our worship. If we lay hold of this truth, and have a clear, deep, tender conviction of it, and of all the truths which it represents, three great effects ought to be produced upon our life.

I. IT SHOULD FOSTER THE MOST LOVING AND CONFIDENT TRUST IN THE GOODNESS OF GOD. There is a point where we cannot go one iota further, where we are compelled to one of two things--reverent and intelligent trust, or the ostrich blindness which seems to proceed upon the principle that to shut the eyes is to escape all observation and all control. The course of reasoning in our minds ought to be this: I cannot add one cubit unto my stature; God has determined my height. If He has been mindful of such a little thing as that, will he be unmindful of great things?

II. In the next place, this truth should MODERATE OUR TONE RESPECTING OPINIONS WHICH ARE NOT DECISIVELY SETTLED BY REVELATION. If a man cant increase his stature, how can he increase the volume of Gods truth? If a man cant increase his stature, who gives him authority to speak where God has been silent?

III. In the last place, THIS TRUTH SHOULD ENCOURAGE US TO CULTIVATE WITH FULLER PATIENCE AND INTENSER ZEAL THE POWERS WHICH WE KNOW TO BE CAPABLE OF EXPANSION. We see some things most sharply by contrast. Here we have a point which challenges contrast of the most practical and instructive kind. For example: You cannot add one cubit unto your stature, yet you can increase the volume and force of your mind. See the truthfulness of the doctrine we have laid down, that in some things God sharply gives the final line, in others He leaves great liberty, and calls men to growth that seems to have no end. See how apparently arbitrary is Divine sovereignty in some of its workings A man cant increase his height one inch, and yet I find nowhere a limit to intellectual supremacy and to the expansion of intellectual power. Your body has done growing, but your mind may just have began to look at the alphabet of truth. When the animal has reached the utmost limit of its capability, the intellectual, the Divine may go on increasing, expanding, refining, for God constantly says to the faithful servant, Thou hast been faithful over a few things, I will make thee ruler over many things. Whatsoever a mans mind legitimately attains, God still says, Come up higher.

IV. Again, though you cannot add one cubit unto your stature, You MAY RELIEVE THE PAIN OF A THOUSAND HEARTS.

V. Again, though you cannot add one cubit unto your stature, You MAY CULTIVATE AN EVER-DEEPENING ACQUAINTANCE WITH THE WILL OF GOD; you may know God more perfectly, read His Word with a clearer eye, receive the suggestions and instructions of His Holy Spirit more lovingly, more loyally and trustfully, so that you may be men in understanding. Let us go to them, then, knowing that we are limited in our little sphere; that there are marked and positive limitations in some cases; and that everywhere--excepting when we are growing up into the likeness of God--there is limitation. Let that rebuke human reason--let that curb humanselfishness let that stand by us when we read the Holy Word and try to solve its mysteries. And when we become weary of looking at our littleness, our experiments, and our impotence, and turn round in other directions, we find that we may take wings--strong, great, unwearying pinions--and fly away right up to the very heart and heaven of God! Though we be little we are great. Though we are shut in and confined and mocked in some directions, in other directions we are citizens of the universe, freemen of the whole creation. Blessed are they who know alike the limit and the liberty of human life! (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 12:22-31. And he said unto his disciples — Having delivered the preceding instructive and awakening parable, whereby he intended to caution the contending brothers and the multitude against covetousness, sensuality, and the love of pleasure, he now proceeds to address his disciples, and caution them against those anxious cares and earthly affections which are also very inimical to religious dispositions, and obstructive to all progress in the divine life. This part of his discourse he grounds on, and enforces by, the consideration of God’s superintending providence, and on the caution and parable which he had just delivered. As if he had said, Since a man’s life consisteth not in the abundance of the things he possesseth; since plenty of goods and fruits is not capable of prolonging it one moment beyond the term fixed for it by God; ye, my disciples, more especially ought, for that reason, to take no thought, or rather, as μεριμνατε means, not be solicitous for the prolongation of your lives, by anxiously laying up a store of provisions and clothes, &c., as if these could preserve life; no, you should consider that the life is more than meat, &c. See the contents of these verses explained at large in the notes on Mat 6:25-34. For Luke has here, as in other places, recapitulated several precepts given by our Lord to his followers, according to St. Matthew, at a very different time. Some commentators, indeed, have laboured to show that both evangelists refer to the same period, but certainly they have not been able to prove that point: and to attempt it was perfectly unnecessary, it being surely proper that our Lord should repeat to his hearers in Judea, who had hitherto not been favoured with his public ministry, the doctrines which he had before delivered to such as attended his discourses in Galilee. Neither be ye of a doubtful mind — Μη μετεωριζεσθε. Be not (like meteors in the air, tossed about by every wind) of a fluctuating, unstable mind or judgment, agitated with a variety of restless, uneasy thoughts. Any speculations and musings in which the mind is suspended in an uneasy hesitation, might well be expressed by the word. The thing forbidden, says Theophylact, is περισπασμος και του λογου αστατος περιφορα, a distracting and unstable fluctuation of the mind, or reason, about provision for the body, which Christ would here remove from the children of God, assuring them that his wisdom knows what is needful for them, (Luk 12:30,) and that his fatherly care will certainly provide for them what is so.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_12:22. Take no thought.—Rather, “be not anxious” (R.V.). The meaning of the word “thought” has changed since 1611. Then it meant “anxiety” (see 1Sa_9:5).

Luk_12:23. Is more.—I.e., is a greater gift. He who gave the greater may be relied upon to provide the less.

Luk_12:24. Consider.—The word is a strong one: “observe carefully,” “study.” Ravens.—Cf. Psa_147:9; Job_38:41. Sow … reap … storehouse … barn.—In reference to the parable of the Rich Man: he perished in spite of all his labour and anxiety; they live without labour or anxiety.

Luk_12:25. Thought.—As in Luk_12:22. Stature.—Rather “age.” The word means either the one or the other; but prolongation of life is the idea of the passage here. It would be a great thing to add a cubit to one’s stature, while this is spoken of as a slight and insignificant trifle.

Luk_12:26. The application of measures of space to time is not uncommon. See Psa_39:5; 2Ti_4:7. A cubit is a foot and a half.

Luk_12:27. Lilies.—Supposed by some to be the crown imperial lily, which grows wild in Palestine, by others the amaryllis lutea, by others the Huleh lily. Of the last Thomson says: “It is very large, and the three inner petals meet above, and form a gorgeous canopy, such as art never approached, and king never sat under, even in his utmost glory. And when I met this incomparable flower, in all its loveliness, among the oak woods around the northern base of Tabor, and on the hills of Nazareth, where our Lord spent His youth, I felt assured that it was this to which He referred” (“The Land and the Book”). Solomon in all his glory.—Cf. Son_3:6-11.

Luk_12:28. The grass.—The flowers mown down along with the grass. Oven.—“A covered earthen vessel; a pan wider at the bottom than at the top, wherein bread was baked by putting hot embers round it, which produced a more equable heat than in the regular oven” (Alford).

Luk_12:29. Doubtful mind.—Tossed about between hope and fear. The figure is that of a ship raised aloft, at one moment on the top of the wave and then sinking down into the depths—an apt metaphor for anxiety.

Luk_12:30. Your Father knoweth.—An additional reason for banishing undue anxiety about worldly things.

Luk_12:32. Little flock.—The word for “flock” is itself a diminutive: the double diminutive is an indication of the deep feeling with which the words were spoken. Christ here presents Himself as the Shepherd (Joh_10:1 ff). The kingdom.—If the higher and spiritual blessings are given, anxiety concerning food and raiment may well be banished. Preparation for this kingdom is commended in the verses that follow.

Luk_12:33. Sell that ye have, etc.—Addressed to officers of the kingdom who were to be altogether free from earthly ties; though in a certain sense all should provide for themselves a “treasure in the heavens.” That faileth not.—I.e., that is inexhaustible.

Luk_12:34. Where your treasure is.—The affection of the heart is not to be divided, but is to be concentrated on one object (cf. Mat_6:24).

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_12:22-34

Anxious about Earth, or Earnest about the Kingdom.—The warnings against anxiety are another application of the prohibition of laying up treasures for self. Torturing care is the poor man’s form of worldliness, as luxurious self-indulgence is the rich man’s.

I. The prohibition against anxious care (Luk_12:22-23).—The disciples who were poor men might think that they were in no danger of the folly branded in the foregoing parable. They had no barns bursting with plenty, and their concern was how to find food and clothing, not what to do with superfluities. Christ would have them see that the same temper may be in them, though it takes a different shape. The temper here condemned is “self-consuming care,” the opposite of trust—a frame of mind that is incompatible with prudent forethought and strenuous work, since it both hinders from seeing what to do to provide daily bread, and from doing it. Reasons against this anxious care:

1. It is superficial. It forgets how we come to have lives to be fed and bodies to be clothed. We have received the greater, life and body, without our anxiety. The rich fool, in the preceding parable, could keep his goods, but not his “soul” or “life.” How superficial, then, after all, our anxieties are, when God may end life at any moment! Further, since the greater is given, the less which it needs will also be given. The thought of God as “a faithful Creator” is implied. We may trust Him for the “more”: we may trust Him for the “less.”

2. Examples of unanxious lives abundantly fed. The ravens have “neither storehouse nor barn.” In these particulars the birds are inferior to us, and, so to speak, the harder to care for. If they, who neither work nor store, still get their living, shall not we, who can do both? Our superior value is in part expressed by the capacity to sow and reap; and these are more wholesome occupations for a man than worrying.

3. The impotence of anxiety (Luk_12:25). The supposed addition, if possible, would be of the very smallest importance as regards ensuring food or clothing, and, measured by the Divine power required to effect it, is less than the continual providing which God does. That smaller work of His, no anxiety will enable us to do. How much less can we effect the complicated and wide-reaching arrangements needed to feed and clothe ourselves! Anxiety is impotent. It only works on our minds, racking them in vain, but has no effect on the natural world, not even on our own bodies, still less on the universe.

4. Examples of unanxious existence clothed with beauty. Christ here teaches the highest use of nature, and the noblest way of looking at it. It is a visible manifestation of God, and His ways there shadow His ways with us, and are lessons in trust. Christ appeals to Creation as witnessing to a loving care in heaven. That appeal teaches us that we miss the best and plainest lesson of nature, unless we see God present and working in it all, and are thereby heartened to trust quietly in His care for us, who are better than the ravens, because we have to sow and reap, and than the lilies, because we must toil and spin. Luk_12:29 adds to the reference to clothing a repeated prohibition as to the other half of our anxieties, and thus rounds off the whole with the same double warning as in Luk_12:22. It paints the wretchedness of anxiety as ever tossed about between hopes and fears, sometimes up on the crest of a vain dream of good, sometimes down in the trough of an imaginary evil. We are sure to be thus the sport of our own fancies, unless we have our minds fixed on God in quiet trust, and therefore stable and restful.

5. Such undue anxiety is pure heathenism (Luk_12:30). The nations of the world who know not God make these their chief good, and securing them the aim of their lives. If we do the like we drop to their level. What is the difference between a heathen and a Christian, if the Christian has the same objects and treasures as the heathen? That is a question which a good many so-called Christians at present would find it hard to answer.

6. Faith in God as our Father should dispel anxious care.—This is the crowning reason. What has preceded it might be spoken by a man who had but the coldest belief in Providence. But how should we be anxious if we know that we have a Father in heaven, and that He knows our needs? He recognises our claims on Him. He made the needs and will send the supply. Our wants are prophecies of God’s gifts. He has made them as doors by which He will come in and bless us. How, then, can anxious care fret the heart which feels the Father’s presence and knows that its emptiness is the occasion for the gift of a Divine fulness? Trust is the only reasonable temper for the child of such a Father. Anxious care is a denial of His love, or knowledge, or power.

II. An exhortation to set the affections on the true treasure (Luk_12:31-34).—This points out the true direction of effort and affection, and the true way of using outward good so as to secure the higher riches. Life must have some aim, and the mind must turn to something as supremely good. The only way to drive out heathenish seeking after perishable good is to fill the heart with love and longing for eternal and spiritual good. To seek “the kingdom”; to count it our highest good to have our wills and our whole being bowed in submission to the loving will of God; to labour after entire conformity to it; to postpone all earthly delights to that, and to count them all but loss if we may win it;—this is the true way to conquer worldly anxieties, and is the only course of life which will not at last earn the stern judgment, “Thou fool!” This direction of our aims is to be accompanied with joyous, brave confidence. How should they fear whose desires and efforts run parallel with the “Father’s good pleasure”? They are seeking, as their chief good, what He desires, as His chief delight, to give them. Then they may be sure that if He gives that, He will not withhold less gifts than may be needed. If they can trust Him to give them the kingdom, they may surely trust Him for bread and clothes. Mark, too, the tenderness of that “little flock.” They might fear when they contrasted their numbers with the crowds of worldly men; but, being a flock, they have a Shepherd, and that is enough to quiet anxiety. Seeking and courage are to be crowned by surrender of outward good, and the use of earthly wealth in such manner as that it will secure an unfailing treasure in heaven. The manner of obeying the command varies with circumstances. For some the literal fulfilment is best; but sometimes the surrender is rather to be effected by the conscientious consecration and prayerful use of wealth. That is for each man to settle for himself. But what is not variable is the obligation to set the kingdom high above all else, and to use all outward wealth, as Christ’s servants—not for luxury and self-gratification, but as in His right and for His glory.—Maclaren.

SUGGESTIVE COMMENT ON Luk_12:22-34

Luk_12:22-31. The Cure for Covetousness.—Jesus well knew that over-anxiety about worldly things would always be a great snare, even to those who know and love their Lord. Hence He puts before them full and sufficient reasons why His followers should not be overanxious about their bodily needs.

I. See what God has already given.—Will He, who has given life, withhold what life needs?

II. See God’s care for birds and flowers.—Evidences of God’s thoughtful, loving providence abound on every side. If the ravens are fed, and the lilies clothed, will He neglect His immortal, redeemed servants?

III. How useless is fretful anxiety!—It does no good. You can neither add to stature, nor length of days.

IV. How unworthy it is.—The heathen who do not know God may well give themselves up to a life of mere worldly care and pleasure. But is this conduct befitting the children of the kingdom?

V. There is God’s unfailing promise.—“Seek … and all these things shall be added.” Care for His interests, and He will care for yours.—W. Taylor.

Luk_12:22-40. Against being Pre-occupied by Things of the World.

I. The believer may renounce the pursuit of worldly riches because of a strong confidence in the goodness of his heavenly Father in matters pertaining to this life (Luk_12:22-34).

II. Because of the superior blessings which he anticipates obtaining at the coming of his Lord (Luk_12:35-40).

Anxious, Restless Solicitude about Earthly Things Forbidden.

I. The Giver of life and the Creator of the body may well be trusted to give the food that sustains the life and the raiment the body needs.

II. God’s care for animals and plants.

III. The uselessness of such solicitude on our part.

IV. Anxiety about earthly things unchristian and heathenish.

V. God adds everything to those who first seek His kingdom.

Luk_12:22-24. A Precept, an Argument, and an Illustration.

I. The precept: “Take no thought,” etc. (Luk_12:22).

II. The argument in support of it (Luk_12:23). He who gave the greater will give the less.

III. The illustration from nature, (Luk_12:24).

Luk_12:22. “Therefore I say unto you.”—It cannot be said too often that the avaricious are not to be found exclusively among the rich. Augustine says, “God judges men to be rich or poor, not by the amount of their possessions, but by their dispositions.” Our Lord turns at once to the disciples, who had neither fields nor barns, and exhorts them to beware of avarice, anxieties, and worldly cares.

As the believer is not

(1) to aspire after the possession of superfluous wealth, so is he not

(2) to be unduly anxious even about the necessaries of life. He is the servant of a kindly Master, who will provide him with food and clothing.

Luk_12:23. “Meat;” “raiment.”—The illustrations that follow are drawn from

(1) the animal,

(2) the vegetable world—the ravens are fed by God, the lilies clothed by Him.

“The life is more than food.”—You turn it exactly round: food is meant to serve life, but life forsooth serves food; clothes are to serve the body, but the body forsooth must serve the clothing. And so blind is the world that it sees not this!—Luther.

Luk_12:24. “Sow;” “reap;” “storehouse;” “barn.”—All refer to the preceding parable of the Rich Fool. From the “storehouse” seed is brought out for sowing; in the “barn” the wheat is deposited to be used for food.

Luk_12:24; Luk_12:27. Birds and Flowers.—The birds of heaven, the flowers of the field: how simple, how beautiful, this contemplation of nature, as Adam before the fall beheld it in Paradise!—Stier

Luk_12:27. “The lilies.”—As the beauty of the flower is unfolded by the Divine Creator Spirit from within, from the laws and capacities of its own individual life, so must all true adornment of man be unfolded from within by the same Almighty Spirit (cf. 1Pe_3:3-4). As nothing from without can defile a man (Mat_15:11), so neither can anything from without adorn him.—Alford.

“They toil not, they spin not.”—Neither “toil”—as men, for the materials of clothing; nor “spin”—as women, whose office it is to give shape to those materials, and make them fit for use. Consolation is intended for either sex.—Burgon.

“Solomon.”—“The lily belongs to the paradise of God, Solomon’s glory to the hot-house of art.”—Stier.

Luk_12:28. “Clothe you.”—This may also be applied as an assurance of a glorious resurrection. If in each successive spring, after the winter’s frost and death, God clothes the flowers of the field with the apparel of such fresh verdure and beautiful colours, will He not much more clothe you with the bright raiment of a glorious body, like to that of the angels (chap. Luk_20:36), and of Christ (Php_3:21)?—Wordsworth.

Luk_12:29-32. Cares.

I. The cares which consume men of the world (Luk_12:29-30).

II. The only care that should engross the believer (Luk_12:31-32).

Luk_12:29. “Of doubtful mind.”—The phrase really means and implies “tossing about on the open sea”; so that we might paraphrase it, “Do not toss about in the windy offing, when you may ride safely in the sheltered haven.”—Cox.

Luk_12:31. “Added unto you.”—So to Solomon were given, not only the wisdom which he had asked, but also the temporal benefits for which he had not asked.

“The way to obtain spiritual bessings is to be importunate for them; but the way to obtain temporal blessings is to be indifferent about them. Solomon had wisdom given him, because he asked it; and wealth, because he did not ask it” (Henry).

Luk_12:32 “Fear not.”—1 They have no reason to fear want.

2. Or the various other afflictions and calamities of life.

3. Or spiritual enemies.

4. Or death.

“Little flock.”—The phrase suggests

(1) cause of fear, and also

(2) the more special care on the part of God which is needed and is exercised.

Christ’s Flock.—How Christ’s people come to be His flock.

I. By the express appointment of God.

II. By the purchase of His atoning death.

III. By His actually bringing His people into His fold.

Luk_12:33. “Sell what ye have and give alms.”—Our Lord’s words are diametrically opposed to modern socialism. The latter would make laws to take away wealth; the former inculcates love that gives away.

Luk_12:34. Detachment and Attachment. In proportion as the faithful thus creates for himself a treasure above, detachment from earth is transformed into attachment to heaven. For it is a law that the heart follows the treasure. From this results the new attitude of the faithful which is described in the words that follow. The heart, disengaged from the burden of earthly possessions, like a balloon after its fastenings have been severed, springs up to meet the Master, who is on His return, and for whom every faithful one is waiting unceasingly.—Godet.

“For where your treasure is.”—The human heart, little by little, appropriates to itself the style and nature of the treasure to which its whole thought is directed. Whoever constitutes his god of gold, his heart becomes as cold and hard as metal; whoever takes flesh for his idol becomes more and more sensual, and takes on the properties of that which he loves above everything; but whoever has invisible treasures keeps eye and heart directed upon the invisible world, and whoever has no higher good than God accords to Him the first place in his love. This is the key to the precious saying of one of the Fathers, “O Lord, since thou hast made us for thyself, our heart is uneasy within us, until it rests in Thee”—Van Oosterzee.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Luke

THE RICH FOOL

ANXIOUS ABOUT EARTH, OR EARNEST ABOUT THE KINGDOM

Luk 12:22 - Luk 12:31.

The parable of the rich fool was spoken to the multitude, but our Lord now addresses the disciples. ‘Therefore’ connects the following with the foregoing teachings. The warnings against anxiety are another application of the prohibition of laying up treasure for self. Torturing care is the poor man’s form of worldliness, as luxurious self-indulgence is the rich man’s. There are two kinds of gout, as doctors tell us-one from high living, and one from poverty of blood. This passage falls into two parts-the prohibition against anxious care {Luk 12:22 - Luk 12:31}, and the exhortation to set the affections on the true treasure {Luk 12:31 - Luk 12:34}.

I. The first part gives the condemnation of anxiety about earthly necessities.

The precept is first stated generally, and then followed by a series of reasons enforcing it. As to the precept, we may remark that the disciples were mostly poor men, who might think that they were in no danger of the folly branded in the parable. They had no barns bursting with plenty, and their concern was how to find food and clothing, not what to do with superfluities. Christ would have them see that the same temper may be in them, though it takes a different shape. Dives and Lazarus may be precisely alike.

The temper condemned here is ‘self-consuming care,’ the opposite of trust. Its misery is forcibly expressed by the original meaning of the Greek word, which implies being torn in pieces, and thus paints the distraction and self-inflicted harrassment which are the lot of the anxious mind. Prudent foresight and strenuous work are equally outside this prohibition. Anxiety is so little akin to foresight that it disables from exercising it, and both hinders from seeing what to do to provide daily bread, and from doing it.

The disciples’ danger of being thus anxious may be measured by the number and variety of reasons against it given by Jesus. The first of these is that such anxiety does not go deep enough, and forgets how we come to have lives to be fed and bodies to be clothed. We have received the greater, life and body, without our anxiety. The rich fool could keep his goods, but not his ‘soul’ or ‘life.’ How superficial, then, after all, our anxieties are, when God may end life at any moment! Further, since the greater is given, the less which it needs will also be given. The thought of God as ‘a faithful creator’ is implied. We must trust Him for the ‘more’; we may trust Him for the less.

The second reason bids us look with attention at examples of unanxious lives abundantly fed. Perhaps Elijah’s feathered providers, or the words of the Psalmist {Psa 147:9}, were in Christ’s mind. The raven was one of the ‘unclean’ birds, and of ill omen, from Noah’s days, and yet had its meat in due season, though that meat was corpses. Notice the allusions to the preceding parable in ‘sow not, neither reap,’ and in ‘neither have storehouse nor barn.’ In these particulars the birds are inferior to us, and, so to speak, the harder to care for. If they who neither work nor store still get their living, shall not we, who can do both? Our superior value is in part expressed by the capacity to sow and reap; and these are more wholesome occupations for a man than worrying.

How lovingly Jesus looked on all creatures, and how clearly He saw everywhere God’s hand at work! As Luther said, ‘God spends every year in feeding sparrows more than the revenues of the King of France.’

The third reason is the impotence of anxiety {Luk 12:25}. It is difficult to decide between the two possible renderings here. That of ‘a cubit’ to the ‘stature’ corresponds best with the growth of the lilies, while ‘age’ preserves an allusion to the rich fool, and avoids treating the addition of a foot and a half to an ordinary man’s height as a small thing. But age is not measured by cubits, and it is best to keep to ‘stature.’

At first sight, the argument of Luk 12:23 seems to be now inverted, and what was ‘more’ to be now ‘least.’ But the supposed addition, if possible, would be of the smallest importance as regards ensuring food or clothing, and measured by the divine power required to effect it, is less than the continual providing which God does. That smaller work of His, no anxiety will enable us to do. How much less can we effect the complicated and wide-reaching arrangements needed to feed and clothe ourselves! Anxiety is impotent. It only works on our own minds, racking them in vain, but has no effect on the material world, not even on our own bodies, still less on the universe.

The fourth reason bids us look with attention at examples of unanxious existence clothed with beauty. Christ here teaches the highest use of nature, and the noblest way of looking at it. The scientific botanist considers how the lilies grow, and can tell all about cells and chlorophyll and the like. The poet is in raptures with their beauty. Both teach us much, but the religious way of looking at nature includes and transcends both the others. Nature is a parable. It is a visible manifestation of God, and His ways there shadow His ways with us, and are lessons in trust.

The glorious colours of the lily come from no dyer’s vats, nor the marvellous texture of their petals from any loom. They are inferior to us in that they do not toil or spin, and in their short blossoming time. Man’s ‘days are as grass; as a flower of the field so he flourisheth’; but his date is longer, and therefore he has a larger claim on God. ‘God clothes the grass of the field’ is a truth quite independent of scientific truths or hypotheses about how He does it. If the colours of flowers depend on the visits of insects, God established the dependence, and is the real cause of the resulting loveliness.

The most modern theories of the evolutionist do not in the least diminish the force of Christ’s appeal to creation’s witness to a loving Care in the heavens. But that appeal teaches us that we miss the best and plainest lesson of nature, unless we see God present and working in it all, and are thereby heartened to trust quietly in His care for us, who are better than the ravens because we have to sow and reap, or than the lilies because we must toil and spin.

Luk 12:29 adds to the reference to clothing a repeated prohibition as to the other half of our anxieties, and thus rounds off the whole with the same double warning as in verse 22. But it gives a striking metaphor in the new command against ‘being of doubtful mind.’ The word so rendered means to be lifted on high, and thence to be tossed from height to depth, as a ship in a storm. So it paints the wretchedness of anxiety as ever shuttlecocked about between hopes and fears, sometimes up on the crest of a vain dream of good, sometimes down in the trough of an imaginary evil. We are sure to be thus the sport of our own fancies, unless we have our minds fixed on God in quiet trust, and therefore stable and restful.

Luk 12:30 gives yet another reason against not only anxiety, but against that eager desire after outward things which is the parent of anxiety. If we ‘seek after’ them, we shall not be able to avoid being anxious and of doubtful mind. Such seeking, says Christ, is pure heathenism. The nations of the world who know not God make these their chief good, and securing them the aim of their lives. If we do the like, we drop to their level. What is the difference between a heathen and a Christian, if the Christian has the same objects and treasures as the heathen? That is a question which a good many so-called Christians at present would find it hard to answer.

But the crowning reason of all is kept for the last. Much of what precedes might be spoken by a man who had but the coldest belief in Providence. But the great and blessed faith in our Father, God, scatters all anxious care. How should we be anxious if we know that we have a Father in heaven, and that He knows our needs? He recognises our claims on Him. He made the needs, and will send the supply. That is a wide truth, stretching far beyond the mere earthly wants of food and raiment. My wants, so far as God has made me to feel them, are prophecies of God’s gifts. He has made them as doors by which He will come in and bless me. How, then, can anxious care fret the heart which feels the Father’s presence, and knows that its emptiness is the occasion for the gift of a divine fullness? Trust is the only reasonable temper for a child of such a father. Anxious care is a denial of His love or knowledge or power.

II. Luk 12:31 - Luk 12:34 point out the true direction of effort and affection, and the true way of using outward good so as to secure the higher riches.

It is useless to tell men not to set their longings or efforts on worldly things unless you tell them of something better. Life must have some aim, and the mind must turn to something as supremely good. The only way to drive out heathenish seeking after perishable good is to fill the heart with the love and longing for eternal and spiritual good. The ejected demon comes back with a troop at his heels unless his house be filled. To seek ‘the kingdom,’ to count it our highest good to have our wills and whole being bowed in submission to the loving will of God, to labour after entire conformity to it, to postpone all earthly delights to that, and to count them all but loss if we may win it-this is the true way to conquer worldly anxieties, and is the only course of life which will not at last earn the stern judgment, ‘Thou fool.’

That direction of all our desires and energies to the attainment of the kingdom which is the state of being ruled by the will of God, is to be accompanied with joyous, brave confidence. How should they fear whose desires and efforts run parallel with the ‘Father’s good pleasure’? They are seeking as their chief good what He desires, as His chief delight, to give them. Then they may be sure that, if He gives that, He will not withhold less gifts than may be needed. He will not ‘spoil the ship for a ha’p’orth of tar,’ nor allow His children, whom He has made heirs of a kingdom, to starve on their road to their crown. If they can trust Him to give them the kingdom, they may surely trust Him for bread and clothes.

Mark, too, the tenderness of that ‘little flock.’ They might fear when they contrasted their numbers with the crowds of worldly men; but, being a flock, they have a shepherd, and that is enough to quiet anxiety.

Seeking and courage are to be crowned by surrender of outward good and the use of earthly wealth in such manner as that it will secure an unfailing treasure in heaven. The manner of obeying this command varies with circumstances. For some the literal fulfilment is best; and there are more Christian men to-day whose souls would be delivered from the snares if they would part with their possessions than we are willing to believe.

Sometimes the surrender is rather to be effected by the conscientious consecration and prayerful use of wealth. That is for each man to settle for himself. But what is not variable is the obligation to set the kingdom high above all else, and to use all outward wealth, as Christ’s servants, not for luxury and self-gratification, but as in His sight and for His glory. Let us not be afraid of believing what Jesus and His Apostles plainly teach, that wealth so spent here is treasured in heaven, and that a Christian’s place in the future life depends upon this among other conditions-how he used his money here.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

SOLICITUDE

Luk 12:22-31. This item of our Savior’s discourse is so identical with a paragraph in His Sermon on the Mount (Matthew 6), that I forbear quotation, the substantial repetition of the Great Preacher sufficing to illustrate its transcendent importance, as solicitude is out of harmony with that perfect soul-rest in Jesus, which not only gives us a heavenly prelibation, but is absolutely necessary to our greatest efficiency as soul- winners, from the simple fact that a well-rested man will do much more work than one who is tired and jaded. Here our Lord also exhorts all to seek the kingdom, with the assurance that everything else shall be added.

THE COMING KINGDOM

Luk 12:32-34. “Fear not, little flock, because your Father is pleased to give unto you the kingdom.” The people of God in the world have never been numerous at any one time. The faithful few, scattered through all ages, from Abel down to the second coming of the Lord, have the glorious promise of the millennial kingdom as the faithful subordinates of our glorified Savior, crowned King of kings and Lord of lords. As kingdom here certainly is not restricted to the reign of grace in the heart, which all the members of the little flock already enjoy, hence it must refer to the glorious Millennial Theocracy. “Sell your possessions and give alms; make to yourselves purses that will never get old, treasure that will not be stolen in the heavens, where the thief dost not draw nigh nor the rust corrupt. For where your treasure is, there will your heart be also.” Hence, if you would be a member of the little flock, enjoy a place in the bridehood of Christ, and be promoted to imperishable honors in the glorious kingdom coming, your heart must be weaned from earth, set on heavenly things, so you will lay up all your treasures in heaven, living a pilgrim and a stranger upon the earth.

THE LORD IS COMING BACK

Luk 12:35-48. “Stand, your loins girded about, and your lamps burning.” The girding of the loins is the preparation of the Oriental traveler for his journey. So we should be every moment ready for the journey all the way from earth to heaven. The lamp is lighted in regeneration, and the vessel filled with oil in sanctification, preparatory for this long journey. “And be ye like unto people waiting for their Lord, when He may rise up from the marriage, in order that coming and knocking, they shall open unto Him immediately.” The Greek ganion, the plural of excellence, marriages, here sets forth the fact that, as a wedding is a place of joy and festivity, it here vividly symbolizes the felicity of heaven, where, in all ages, there is a constant wedding festival. Since our Lord ascended into glory, He has been the constant participant of this heavenly wedding festival, which He is liable to leave at any moment to come back to this world. Therefore He admonishes His disciples, not only to be ready, but on the constant outlook. Some of the Lord’s people at the present day are on the incessant outlook for His return to the earth, and admonishing all others to do likewise; while others do not seem to be on this constant outlook. Will you be like the former or the latter? Jesus here tells you to be like the people who are constantly looking out for their Lord to come. I hope this is your attitude. “Blessed are those servants whom the Lord, having come, will find watching.” Are you watching, with loins girded and lights burning? You see most unequivocally that this is the true attitude of saintship. The Lord help you to occupy it! “Truly, I say unto you, That He will gird Himself, and have them sit down, and having come, will serve them.” O how beautiful and wonderful and transcendent the idea, that my Lord will transfigure me, take me up, and sit me down at the marriage supper of the Lamb, and He Himself wait on me! O glorious paradox! This is the last reminiscence of our Lord’s humiliation in order to redeem a guilty world.

“If at the second or the third watch He may come, and so find them, happy are they.” The second watch is nine to twelve, and the third, twelve to three, thus including the six hours of midnight, when deepest sleep falleth on men, illustrating the infinite importance of the most perfect vigilance. If we keep awake through the six hours of midnight, certainly we will not go to sleep during the other eighteen. “Know this, that if the landlord had known at what hour the thief cometh, he would not have permitted his house to be broken into.” Do you not know that every one who is not watching will have his house broken into; i.e., get into trouble? Of course, you know that Jesus Himself is the thief, coming back to this world to steal away His bride, who has found no congeniality in the groveling things of earth, and is watching and waiting for her Lord to come and take her away. O what an inspiration to constant vigilance! “Be ye also ready, because you know not at what hour the Son of man cometh.” Downright disobedience and contempt of this commandment will certainly prove an awful risk. “And Peter said to Him, Lord, do you speak this parable to us or to all? And the Lord said, Who then is the faithful, wise steward, whom His Lord will appoint over His household, to give unto them their food in season? Happy is that servant whom His Lord, having come, shall find so doing. Truly, I say unto you, That He will appoint him over all His possessions.” The steward here is none other than the preacher or leader of the Lord’s people; while the food, which is to be given in its time, is the great and wholesome truth of entire sanctification, the only qualification to meet the Lord at His coming; and this truth, energized by constant vigilance, every moment looking out for our Lord to come; thus these grand cognate doctrines of holiness and vigilance, serving as the two oars of the boat which row us over time’s stormy ocean, till we land on the bright, golden shore of eternal felicity. O what a blessing the Savior pronounces on the preacher and leader who are so faithful to His commandments as to have their people sanctified wholly, and incessantly looking out for their coming King! “But if that servant may say in his heart, My Lord delayeth His coming, and may begin to beat His manservants and maidservants, to eat and drink and be drunken.” “Beating His servants” means oppressing them by heavy assessments, and ruling over them with rigor, which is so often done; as Peter says, “Domineer over the heritages,” forgetting that they are pilgrims and strangers, having nothing, the people and Churches all belonging to the Lord. “To eat, drink, and be drunken” mean high and extravagant living, like kings in their palaces, which is the bane of ministerial homes this day, giving currency to the already trite maxim, that “preachers’ children are worse than others,” thus scandalizing the ministerial calling, clogging the wheels of Zion, and grieving the Holy Spirit. “The Lord of that servant will come in a day in which he does not anticipate, and in an hour in which he does not know, and will cut him off, and appoint him his part with unbelievers.” The preacher here described is a counterfeit, living high, and oppressing his people. Find one of that kind (and you will not have to go far, as their name is legion), and you will never hear him preaching entire sanctification and the coming of the Lord; that is one way you can know him. Of course, the coming of the Lord will oust him from his citadel, reveal his counterfeit, and put him over in the ranks of the unbelievers, where he belongs. Our Savior’s preaching on this momentous subject is plain and clear, leaving all without excuse. You see clearly that the preacher who is delinquent on experimental holiness and the constant outlook for the Lord’s return to the earth, is walking over enchanted ground, liable to drop him through a trap-door any moment. How can there be any controversy over the Lord’s return, when His own preaching on that subject is so clear and unequivocal? Awful is the responsibility of the man who, by speech or pen, relaxes the obligations of the Lord’s people to do their utmost to get everybody in the only safe attitude; i.e., sanctified wholly, and constantly looking for the Lord’s return. Shall we preach holiness and leave out the coming of the Lord? In that case we certainly incur the responsibility of the steward who neglected “to give them their food in season;” as that food is not only entire sanctification, but such warning and instruction as we all need to keep us truly vigilant every moment, with “loins girded and lights burning, looking out for our Lord.” “But that servant, having known the will of his Lord, and not having prepared or done according to His will, shall be beaten with many stripes.” The Bible is a plain book, and Jesus the plainest of all preachers. Are you preaching the coming of the Lord? Look well that you do not fall under this awful condemnation, and be beaten with many stripes. If I have any dogma to sustain, I am unworthy to do this writing. The ink will scarcely be dry till we all meet Jesus. I am only writing for Him. I know no controversy with any man. Look out, my brother! If we do not preach faithfully what Jesus has given us, we would better never have been born. “And the one not having known, and having done things worthy of stripes, shall be beaten with few.” So here you see our responsibility is in proportion to our knowledge of God’s Word.

Search it diligently, as you will not be judged by what I say, but what the Lord says. “But to every one to whom much is given, much will be required of him; and to whom they committed much, they will demand of him the more abundantly.” Awful is the responsibility of those who teach the people. Hence the transcendent folly and the crying iniquity of the man who tries to bend God’s Word to suit a theory. Such a man is walking on a rotten plank over hell.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

12:22-34 Jesus’ warning against greed (12:13-21) is followed by teaching about living in dependence on God. Jesus’ disciples were to focus on God’s Kingdom and his purpose in this world rather than being obsessed with possessions.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 12:22. Μαθητὰς, His disciples) who had but little of riches.—ὑμῖν λέγω, unto you I say) The pronoun placed before the verb has the greater emphasis. See Devar. de partic. in ἐμοί.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_12:22-31. See on Mat_6:25-33. Jesus now turns from the people (Luk_12:16) again to His disciples.

διὰ τοῦτο] because this is the state of things with the θησαυρίζων ἑαυτῷ κ. μὴ εἰς θεὸν πλουτῶν.

Luk_12:24. τοὺς κόρακας] not in reference to the young ravens forsaken by the old ones (Job_38:41; Psa_147:9); but a common and very numerous species of bird is mentioned (the pulli corvorum must otherwise have been expressly named: in opposition to Grotius and others).

Luk_12:28. According to the Recepta (but see the critical remarks), ἐν τῷ ἀγρῷ would have to be connected with ὄντα; on the other hand, following the reading of the amended texts: but if in the field God in such wise clothes the grass, which to-day is here and to-morrow is cast into an oven, etc. Instead of ἀμφιέννυσι, we must read, with Lachmann, ἀμφιάζει, or, with Tischendorf, ἀμφιέζει. Both forms belong to later Greek (Themist., Plut., LXX.).

Luk_12:29. καὶ ὑμεῖς] as the ravens and the lilies.

μὴ μετεωρίζεσθε] The Vulgate rightly translates: nolite in sublime tolli; and Luther: be not high-minded. Exalt not yourselves; lift not yourselves up to lofty claims, which is to be taken as referring not to mere eating and drinking, but generally. The usus loguendi of μετεωρίζεσθαι, efferri, physically and (Aristoph. Av. 1447; Polyb. iii. 70. 1, iv. 59. 4, vii. 4. 6; Diodor. xi. 32. 41) psychically is well known. See also the passages from Philo in Loesner, p. 116. But others (Castalio, Beza, Grotius, Maldonatus, Hammond, Wolf, Bengel, Krebs, Valckenaer, Rosenmüller, Kuinoel, Paulus, Bleek, and many more) have: nec inter spem metumque fluctuetis. Comp. Ewald: waver not, lose not your balance. The view of Euthymius Zigabenus also is that Christ refers to τὸν περισπασμὸν τὸν ἀπὸ τῶν οὐρανίων ἐπὶ τὰ γήϊνα. Certainly, as μετέωρος may mean: fluctuans (see Schweighäuser, Lex. Pol. p. 387; Josephus, Antt. iv. 3. 1, Bell. iv. 2. 5), μετεωρίζειν may signify: to make wavering (Dem. 169. 23; Polyb. v. 70. 10; Schol. ad Soph. Oed. R. 924; Eurip. Or. 1537); but there appears no reason in the connection for departing from the above, which is the usual meaning in which the word is currently employed, even in the LXX. and in the apocryphal writers (2Ma_7:34; 2Ma_5:17; 3Ma_6:5). This μετεωρ. has for its opposite the συναπάγεσθαι τοῖς ταπεινοῖς, Rom_12:16.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 12:22-31 . Dissuasives against earthly care (Mat 6:25-33 ). The disciples again become the audience.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

3 d. To the Disciples: Luk 12:22-40. Disengagement from earthly goods. — The following exhortations suppose faith. The believer should renounce the pursuit of earthly goods: 1. From a feeling of entire confidence as to this life in his heavenly Father (Luk 12:22-34); 2. From his preoccupation with spiritual goods, after which exclusively he aspires, and because he is awaiting the return of the Master to whom he has given himself (Luk 12:35-40).

Vers. 22-24. Disengagement as resulting from confidence in the omnipotence and fatherly goodness of God.—“And He said unto His disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23. The life is more than meat, and the body is more than raiment. 24. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?” The words unto His disciples, Luk 12:22, are the key of this discourse; it is only to believers that Jesus can speak as He proceeds to do. Not only should the believer not aim at possessing superabundance, he should not even disquiet himself about the necessaries of life. Of the family of God (Luk 12:34), the disciples of Jesus may reckon on the tender care of this heavenly Master in whose service they are working, and that in respect of food as well as clothing.

Therefore: because this false confidence in riches is folly. Luk 12:22 formally states the precept; Luk 12:23 gives its logical proof; Luk 12:24 illustrates it by an example taken from nature. The logical proof rests on an argument a fortiori: He who gave the more (the life, the body), will yet more certainly give the less (the nourishment of the life, the clothing of the body). In the example borrowed from nature, it is important to mark how all the figures employed—sowing, reaping, storehouse, barn—are connected with the parable of the foolish rich man. All those labours, all those provisions, in the midst of which the rich man died, the ravens know nothing of them; and yet they live! The will of God is thus a surer guarantee of existence than the possession of superabundance. In the Sermon on the Mount, where Matthew has those sayings, they occur apart from any connection with the parable of the foolish rich man, of whom there is no mention whatever. Again, a flower torn from its stalk (see on Luk 11:5-10). It is certainly not Luke who has cleverly imagined the striking connection between this example and the preceding parable. It must therefore have existed in his sources. But if those sources were the same as those of Matthew, the latter must then have had such gross unskilfulness as to break a connection like this!

In the last words, the adverb μᾶλλον, joined to διαφέρειν, which by itself signifies to be better, is a pleonasm having the meaning: to surpass in the highest degree.

In contrast with divine power Jesus sets human powerlessness, as proved by the sudden death of the rich man, which completes the proof of the folly of earthly cares.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

An earnest thinking upon the providence of God, is a present remedy against the most foolish and pining carefulness of men for this life.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(See on Mat 6:25-33).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. Take no thought] Be not anxiously careful. See Clarke on Mt 6:25.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(22) And he said unto his disciples.—The previous words had been spoken generally to all who needed their warning against greed. What follows is addressed to those who had already been called to the consciousness of a higher life.

Take no thought for your life.—Another reproduction, in a distinct context, and as drawn forth by a special occasion, of the general teaching of Mat_6:25.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And he said unto his disciples,.... Having finished the parable which he spake to the whole audience in common, he directed himself to his disciples, who were poor, and apt to be over anxious about their living in the world:

therefore I say unto you, take no thought for your life, what ye shall eat. The Ethiopic version adds, "and what ye shall drink"; and so a manuscript in Gonvill and Caius College in Cambridge, which seems to be transcribed from Mat 6:27 life is very near and dear to man; all that a man has, he will give for it; and it is his duty to be careful to preserve it, and to make use of means for the support of it; but then, as he should not be dainty about the food he eats, and should refuse no good creature of God, but receive it with thanksgiving, so he should not distress himself for fear of wanting bread, nor distrust the promises of God, and a supply from him; but should cast all his care upon the Lord, who daily cares for him:

neither for the body, what ye shall put on: it is highly proper and necessary that the body should be clothed, partly for decency, and partly to secure it from the inclemency of the weather; but then persons should not be difficult and over nice about what they wear, nor be distressed, fearing they should be clothed with rags; but should trust in the Lord, who gives food and raiment, and all things richly to enjoy.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

Ver. 22. See Mat 6:25-27.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See this passage explained in the notes at Mat 6:25-33.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Therefore I say to you, &c. Our Lord proceeds step by step in his discourse, to inculcate more perfect virtue. He had before exhorted us to guard ourselves against the fatal rocks of avarice, and then subjoined the parable of the rich man; thereby insinuating what folly that man is guilty of, who applies all his thoughts solely to the amassing of riches. He next proceeds to inform us that we should not be solicitous even for the necessities of life: wishing by this discourse to eradicate our wicked propensity to avarice. (Theophylactus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Poole on "Mat 6:25", and following verses to Mat 6:32, where we before met with all that is here. The thoughtfulness here forbidden is not moderate, prudent thoughtfulness, or care; but,

1. A distrustful thoughtfulness;

2. Distracting or dividing cares, such as make a man live in suspense, and to be wavering as a meteor, μη μετεωριζεσθε; or,

3. A thoughtfulness for high things, as some interpret that word; but possibly it better signifies such a thoughtfulness to be forbidden, as keeps the mind of man from rest, in a continual motion and fluctuation; or:

4. Any such thoughtfulness as is inconsistent with our seeking first the kingdom of God.

Against this thoughtfulness our Lord arms his disciples with the consideration:

1. Of their dependence on God necessarily for their lives, which are better than meat and raiment, Luk 12:23.

2. Of the providence of God, which extending to all orders of creatures, particularly to such as merely have life, (such are vegetables, the grass and flowers), and such as have only life and sense, (such are the ravens), it cannot be reasonably presumed that it will be wanting to men, who are the most noble order of sublunary creatures, having being, life, sense, and reason (which is the image of God in man).

3. From the consideration of the vanity of this care, by which we cannot contribute a cubit to our stature.

4. From the consideration that the heathens make these things their care, whom Christians ought to excel, as knowing more, and living under more excellent hopes and promises than they have. Lastly, From the consideration of their relation to God as a Father, and their Father’s knowing what they have need of, of whom therefore it were unreasonable to presume, that he should suffer them to want what is necessary for his children. See more in the notes before mentioned.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. Unto his disciples—As he now turns again to his disciples it is plain that them in Luk_12:15 and my friends in Luk_12:4 designate the myriads, doubtless including the twelve. These words now addressed to the twelve were most of them uttered to the people in the Sermon on the Mount, and doubtless to the people, through the twelve, on the present occasion. But they have on both occasions apparently a stricter application to the twelve than to the world at large. The passages parallel to those upon which we are commenting may be found by the marginal references.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. A better rendering for "Take no thought" is Be not anxious about. This, too, suggests a more practical lesson. "What ye shall eat." How repeatedly in the Master"s sermons do we find the reminder against the being careful about eating! We know from pagan writers in this age how gluttony, in its coarser and more refined forms, was among the more notorious evils of Roman society in Italy and in the provinces. This passion for the table more or less affected all classes in the empire.

Vers. 22-30. Anxiety or trustfulness?

We read of "care-encumbered men;" and truly we see more than we could wish of them. As we look into the faces of those we meet daily, we are saddened with the thought that a great weight of care rests on our race as a heavy burden. And when we see, as we do, a few faces that wear the look of a sweet serenity born of holy trust in God, we ask Is it necessary that such an oppressive burden should be borne by the children of men? Jesus Christ answers this question in the negative. He says that anxiety is quite needless to the children of God; he says, "Trust and rest; believe in God, and be at peace; recognize the power and the love of your heavenly Father, and do not be "greatly moved" by temporal necessities." And he reasons with us on the subject; he desires to prove to us the needlessness of anxiety in the presence of such a God and Father as is he whom we worship. He argues this

I FROM GOD"S GREATER KINDNESS TO OURSELVES. (Ver. 23) Any one of our friends who would do us a very great kindness would certainly be prepared to render us a very small favor. To one who has done us a valuable service we should look with perfect confidence to do some slight office for us. The love which is equal to the one will be more than equal to the other. Now, God has given us life, and has been sustaining us in being by his constant visitation; he has given us our wonderfully constituted body, and he has been preserving it in health and strength for years. Will he who has conferred these great boons upon us withhold from us blessings so simple and so slight as food and raiment? "Is not the life more than meat food, and the body than raiment?" Will he who grants the greater refuse the less?

II FROM GOD"S CARE OF THINGS THAT ARE OF LESS ACCOUNT THAN WE ARE. (Vers. 24, 27, 28) "Consider the ravens birds of the air, creatures that are interesting in their degree, but unintelligent, unaccountable, perishable: God feeds them. "Consider the lilies, how they grow;" they do nothing for their clothing; and not only are they unintelligent and irresponsible like the birds, but they are unconscious, insentient things; yet they are exquisitely fair: God clothes them. If he takes thought for such creatures and for such things as these; if he concerns himself with that which is so much lower in the scale than are we, his own beloved children, created in his image and formed to share his own immortality, how certain it is that he will provide for us! The Divine wisdom that expends so much upon the lower will not neglect the higher.

III THE COMPLETENESS OF OUR DEPENDENCE ON GOD. (Ver. 25) So completely are we in the hands of our Creator that we cannot, by any amount of thinking, "add one cubit to our stature." Do what we may, try what we can, we are still absolutely dependent on God. It rests with him to decide what shall be the length of our days, what shadow or sunshine shall fall on our path, whether our cup shall be sweet or bitter. We are in his Divine hands; let us be his servants; let us ask his guidance and blessing; and then let us trust ourselves to his power and his love. And this the more that we should remember

IV THE UNWORTHINESS OF GREAT CONCERN FOR SUCH TEMPORALITIES. To be greatly troubled about what we shall eat, or what we shall wear, or in what house we shall live, this is pagan, but it is not Christian; leave that to "the nations of the world" (ver. 30).

V THE RELATION IN WHICH GOD STANDS TO US. (Ver. 30) This is that of an all-wise Father. "Our Father knows." We are in the power of One who is perfectly acquainted with our circumstances and with ourselves; he will not deny us anything are need because he is ignorant of our necessity.; he will not give us anything that would be hurtful, for his fatherly love will constrain him to withhold it. We are immeasurably safer in his hands than we should be in those of the kindest of our human friends, or than we should be if it rested with our own will to shape our path, to fill our cup. C.

Vers. 22-40. Lessons from the fowls and lilies

Our Lord, having related the parable against covetousness, or the selfish use of money, proceeds in the present section to show how foolish the anxious thought is about these temporal things. And here we have to

I CONSIDER HOW POOR THE LIFE IS. WHICH LAKES EATING AND DRESSING THE CHIEF THOUGHT. (Vers. 22, 23) A man"s life is intended to be much more assuredly than this; and yet are there not some who have no thought beyond this? The weight of anxiety is purely secular and physical. The devotees of the table and of the fashions make eating and dressing all. Now, the idea of the passage is that no one is so circumstanced as to be compelled to think only or chiefly of food and raiment. There is not a poor man but may feel that he was born for higher thoughts and things than to "keep the pot boiling" and to have something seemly to wear! He can think of the government of the world, and gain insight into it. He can rise into the thought of the government of God"s kingdom, and the noble ideas it embodies. He can make ends meet without being the slave of circumstances and the creature of a day. He can walk among the eternities like others of his kind. Hence we must be on our guard against such a low view of life as this purely secular and temporal one.

II CONSIDER THE LESSON ABOUT FOOD FURNISHED BY THE FOWLS (Vers. 24-26) The fowls of the air are not "gentlemen at large," but most patient gatherers of their food. Life is not a sinecure with them, but a season of continual work. True, they do not become anxious farmers, sowing seed or reaping harvests, or building and stocking barns. They are spared a world of anxiety, but they accept the world of provision as God gives it to them That which he gives they on unwearied wing gather. "God feedeth them" in the wisest way, and they accept it as he sends it. Moreover, the feeding of themselves is not their whole labor. There is much more in the bird"s day than the quest of food. Whether they appreciate the beauty about them or no; whether their thoughts are like ours as from dizzy heights we see magnificent landscapes or stretches of sea, we cannot of course tell; but one thing seems certain, that the birds realize something more in the make-up of life than the mere satisfaction of their appetites. Their lesson is, therefore, one about a busy life, a thoughtful life, not always occupied with the satisfaction of the flesh. Let us trust God more in temporal matters, and think more of eternal things; and then life will be more thoughtful and more happy. No amount of thinking will add a cubit to our stature; and no amount of anxiety will deliver us from life"s burdens. It is better to let God reign, and accept the conditions which in his wisdom he assigns.

III CONSIDER THE LESSON ABOUT RAIMENT FROM THE LILIES. (Vers. 27, 28) Here again we are face to face with nature The purple lilies which deck the spring field are gorgeously appareled. Even Solomon in all his glory was not arrayed like one of them. So that when God is allowed to work, he weaves a more splendid texture in his loom than ever was produced by man. The lilies are evidences of his microscopic care of the flower of the grass, how worthy he regards it of beautiful raiment. But then he values his children more than his plants. Men may go the length of lavishing more attention upon their exotics and their flowers than upon their children. But this is not God"s order. He has taken more thought for his human children than for all his gardens and their magnificent contents. He loves a family more than a conservatory; a school more than a forest; a population more than a deer-park or prairie. Hence we may trust him about raiment; it will come in due season and order. He will not give it to us like paupersclothing, for we should hardly like it in that way; but to honest work there will come substantial reward.

IV CONSIDER THE NOTORIOUS SECULARITY OF THE NATIONS. (Vers. 29-32) Now, the analysis of heathenism will show that at heart heathen are secular. There is no better way of seeing this than by looking into their prayers. As one has said, "Idolatrous nations have in all places and in all ages prayed with unanimous voice that their god would give them health and physical force, riches, honor, pleasure, success; for it is indeed for these the pagans pray." This is what composed the life of paganism for the most part, and does so still. There is all the more reason why the Lord"s little flock should trust him about the kingdom he has promised, and give themselves fearlessly to the bringing in of the kingdom from above. If we seek God"s kingdom and glory first, we shall find a sufficient amount of food and raiment stored for us by no niggard and no pauperizing hand.

V CONSIDER THE BENEFIT OF ALMSGIVING. (Ver. 33, 34) Now, by almsgiving we are to understand enlightened and not lackadaisical charity. It is the investment of love, the expenditure of money for God"s sake and for his kingdom. It is truly wonderful how all may become almsgivers. Is this not proof positive that God is a bountiful Provider? How is it that there is hardly one in this hard world but could give if he only tried? And what a transference of the heart"s affections this will secure! The heart no longer grovels amid the secular and temporal, but passes outward to the spiritual and eternal. Then the people whom we have tried to help, on the principle of giving "the greatest amount of needful help with the smallest encouragement to undue reliance on it," will form for us a bright and wholesome field for thought and hope, and the building up of God"s kingdom shall be the result.

VI CONSIDER THE DUTY or WAITING FOR THE ADVENT. (Vers. 35-40) From almsgiving our Lord proceeds to the duty of diligence in expectation of his advent. He has gone to attend a wedding, and will return when the marriage is complete, This has surely an instructive bearing upon the advent as subsequent to the completed plan about the bride, the Church. But what we have to notice is his readiness to serve the servants who are found faithful and diligent in his work. He has had a sufficiency at the wedding-feast; he can consequently wait at the supper-table of the servants. And what an honor it will be to receive such attention from the Lord himself! Let us, then, be semper paratus, and then, whether his advent be soon or late, we shall be overtaken by no surprise! R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. vi, 25.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Of Trust in God and Preparation for Christ’s Coming.

Warnings against care:

v. 22. And He said unto His disciples, Therefore I say unto you, Take no thought for your life what ye shall eat; neither for the body what ye shall put on.

v. 23. The life is more than meat, and the body is more than raiment.

v. 24. Consider the ravens; for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?

v. 25. And which of you with taking thought can add to his stature one cubit?

v. 26. If ye, then, be not able to do that thing which is least, why take ye thought for the rest?

There is a close connection between the warning spoken to the people in general and that addressed to the disciples in particular, for covetousness may have its root in care and worry for the matters of this earthly existence. God has given life to us, therefore He will also provide food to sustain it; He has given us our body, and therefore He will also provide the clothing to shelter it. He has given the greater, that which has more value in His sight, and therefore He may be trusted to take care of the smaller and less important also. The ravens, the birds of the air, are our examples for perfect trust in the providence of God. They neither sow nor reap; they have neither storehouse nor granary; and yet God takes care of them. So we should heed the lesson they teach. "There the birds fly past our eyes, with little honor to us, that we might well take off our hats to them and say: My dear doctor, I must confess that I do not understand the art which thou knowest. Thou sleepest through the night in thy nest, without care. In the morning thou arisest, art happy and joyful, sittest on a tree, singest, praisest, and thankest God; then thou seekest thy food and findest it. Why, what have I, for an old fool, learned that I do not act in the same way? If the little bird can desist from worrying and acts in such a case like a perfect saint, and yet has neither land nor barn, neither box nor cellar; it sings, praises God, rejoices, and is happy, for it knows that it has One that cares for us, whose name is Father in heaven: why, then, do we not also act thus, we that have the advantage that we can work, till the ground, gather the fruits, put them together, and keep them for the time of need? And yet we cannot omit the shameful worrying. Do as the birds do; learn to believe, sing, be happy, and let your heavenly Father care for you. " All the worrying of a person will also not succeed in doing what God can easily do, add a cubit to the stature. And if we cannot even do what seems so self-evident and simple according to the laws of nature, why should we worry about things which are entirely in God’s hands, and which He has always taken care of for our welfare?

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

There is a twofold sense and interpretation given of these verses.

1. Some take them as spoken only to the apostles, directing them absolutely to cast off all care for the things of this life, that so they might attend upon Christ’s person, and wholly give up themselves to that work to which he had called them: and therefore St. Luke here takes notice, that after he had cautioned his hearers in general against covetousness, he applies himself particularly to his disciples, and tells them, that he would have them so far from this sin of covetousness, that they should not use that ordinary care, and common industry about the things of this life, which is not only lawful but necessary for men in all ordinary cases, verse 22. And he said unto his disciples, therefore I say unto you, take no thought for your life, what ye shall eat or drink. But if we understand the words in this sense, we must look upon it only as a temporary command, given to the apostles for that time only; like that in St. Matthew Provide neither gold, nor silver, nor brass, in your purses: neither coat nor scrip; Mat 10:9 which no man ever understood as a general law to all Christians, but as a particular precept to the apostles at that time.

2. Others understand these injunctions of our Saviour to be consistent with a prudent and provident care of the things of this life, not forbidding a regular industry and diligence for the obtaining of them, but condemning only an anxious, vexatious, tormenting care, and an over solicitious diligence for the things of this life; and taking our Saviour’s words for a general and standing rule to all Christians, they only forbid distrustful thoughfulness, distracting cares, which drive a man’s mind this way and that way, (like meteors or clouds in the air, as the word signifies.)

Now against this vexatious care, and solicitious thoughfulness, our Saviour propounds many weighty arguments or considerations; four especially. He tells us, such cares are needless, fruitless, heathenish, and brutish.

1. It is needless: Your heavenly Father knoweth that ye have need of these things, and will certainly provide for you; and what need you take care, and God too? Cast your care upon him.

2. It is fruitless: Which of you by taking thought can add one cubit to his stature? We may sooner by our carping care add a furlong to our grief, than a cubit to our comfort. All our own care, without God’s help, will neither feed us when we are hungry, nor nourish us when we are fed.

3. It is heathenish: After all these things do the Gentiles seek, Mat 6:32 The ends and objects of a Christian’s thoughts ought to be higher and more sublime than that of heathens.

4. Lastly, it is brutish, no, worse than brutish. The birds of the air, the beasts of the field, the ravens of the valley, all are fed and sustained by God, without any care of their own; much more shall his children. Has God a breakfast ready for every little bird that comes chirping out of its nest, and for every beast of the field that comes leaping out of its den; and will he not much more provide for you? Surely, that God that feeds the ravens when they cry, will not starve his children when they pray.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

22–31. Be not anxious for your life. These verses are found in almost the same words in Matt. 6:25–34. See notes there.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus continues teaching his disciples in front of the crowd.

Therefore

"For that reason" or "Because of what this story teaches"

I say to you

"I want to tell you something important" or "you need to listen carefully to this"

about your life, what you will eat

"about your life and what you will eat" or "about having enough food in order to live"

about your body, what you will wear

"about your body and what you will wear" or "about having enough clothes to put on your body"

For life is more than food

This is a general statement of value. AT: "life is more important than the food you eat"

the body is more than clothes

"your body is more important than the clothes you wear"

translationWords

disciple

life

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

22–53. LESSONS OF TRUSTFULNESS (22–32), ALMSGIVING (33, 34), AND FAITHFUL WATCHFULNESS (35–48). THE SEARCHING EFFECT OF CHRIST’S WORK (49–53)

22. μὴ μεριμνᾶτε. This rendering is now unfortunate, since it might be abused to encourage an immoral carelessness (1Ti 5:8). But in the 17th century thought was used for care (1Sa 9:5). See The Bible Word-Book, s.v. Rather, ‘Be not anxious about.’ Vulg[265] ne solliciti sitis. “Cast thy burden upon the Lord and He shall sustain thee,” Psa 55:22; 1Pe 5:7.

[265] Vulg. Vulgate.

τί φάγητε. ‘What ye are to eat.’ Deliberative subjunctive.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22-31.] Lessons of trust in God. In the closest connexion with the preceding;—διὰ τοῦτο, ‘quœ cum ita sint,’ since worldly riches are of so little real use, &c.: see Mat 6:25-33, and notes.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

22-53. God’s Providential Care and the Duty of Trust in Him (22-34) and of Watchfulness for the Kingdom (35-48) which Christ came to found (49-53). The address to the people (vv. 15-21) being ended, Jesus once more turns specially to the disciples; and it should be noticed that in doing so He no longer speaks in parables. That what follows was spoken on the same occasion as what precedes seen, to be intended by Lk., but is not stated. The διὰ τοῦτο is included in the traditional report (see Mat 6:25), and proves nothing as to the original historical connexion. It is more to the point to notice that covetousness and hoarding are the result of want of trust in God (Heb 13:5), and that an exhortation to trust in God’s fatherly care follows naturally on a warning against covetousness. There is logical, but not necessarily chronological connexion. More convincing is the coincidence between details. The mention of sowing, reaping, store-chamber, and barn (ver. 24) may havedirect reference to the abundant harvests and insufficient barns in the parable (vv. 17, 18). But it does not follow, because this lesson was given immediately after the parable of the Rich Fool, that therefore it was not part of the Sermon on the Mount; any more than that, because it was delivered there, it cannot have been repeated here.

22. Εἶπεν δὲ πρὸς τοὺς μαθητάς. Note both the δέ and the πρός and comp. ver. 16, 7:50, 9:13, 14, 59, 62, etc. Assuming a connexion with what precedes, Διὰ τοῦτο will mean, “Because life does not depend on riches.”

μὴ μεριμνᾶτε. “Be not anxious”: comp. ver. 11 and 10:41. See Lft. On Revision, 2nd ed. p. 190; Trench, On the A.V. p. 39; T. L. O. Davies, Bible English, p. 100, for evidence that “thought” in the sixteenth and seventeenth centuries meant distressing anxiety. Comp. 1Sa 9:5 with 10:2. S. Paul reiterates Christ’s teaching (1Co 7:32 ; Php 4:6).

τῇ ψυχῇ. Not, “in your soul,” but, “for your soul.” Here again the reference to the parable (ψυχή, φάγε) seems to be direct. If so, the necessity for translating ψυχή in the same way in both passages is all the stronger. The ψυχή is the source of physical life and physical enjoyment.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Take no thought. See on Mt 6:25.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.