Matthew 6:29

Mat 6:29. Δέγω, I say) Christ truly knew the dress of Solomon.—ὡς, as) sc. is clothed, or is.—ἓν, one) any one, not to say a whole garland.[287]—ΤΟΎΤΩΝ, of these) The pronoun is used demonstratively.

[287] Kings were wont to wear white robes; but these are surpassed by the whiteness of the lilies.—V. g.

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

Mat_6:29. Ἐν πάσῃ τῇ δόξῃ αὐτοῦ] Not even (οὐδέ) Solomon when he appeared in all his glory, not merely in his royal robes (Kuinoel); it is in περιεβάλετο that the special part of the whole δόξα is first mentioned. On the δόξα of Solomon, see 2Ch_9:15 ff.

αὐτοῦ, not αὑτοῦ. Observe further the ἕν: his glorious apparel was not equal to any one of these.

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.

Mat 6:29 . λέγω δὲ : the speaker is conscious He makes a strong statement, but He means it. οὐδὲ , not even Solomon the magnificent, most glorious of the kings of Israel, and on state occasions most gorgeously attired. ἓν τούτων : the lilies are in view, and one of them is singled out to vie with Solomon.

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

And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these--What incomparable teaching!--best left in its own transparent clearness and rich simplicity.

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 29. Solomon in all his glory] Some suppose that as the robes of state worn by the eastern kings were usually white, as were those of the nobles among the Jews, that therefore the lily was chosen for the comparison.

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

(29) I say unto you.—The formula of emphasis is not without a special force here (comp. Mat_18:10; Mat_18:19). Man’s gaze was drawn to the “gorgeous apparel,” the gold-embroidered robes of kings and emperors. Jewish traditions as to the glory of Solomon represented even his attendants as clothed in purple, and with hair glittering with gold-dust. He, the true Son of David, saw in the simplest flower that grows a glory above them all. “The lily shames the king.”

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

29. was not arrayed] Rather, arrayed not himself. The middle voice has a special force. Though he arrayed himself, the lilies, who trusted to God for their array, are more beautiful than he.

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.

Wherefore if God so clothe the grass of the field..... These words are a conclusion from the former, and contain an argument from the lesser to the greater; that if God, for this is solely his work, so clothes the lilies, the flowers of the field, and whatever grows up out of the earth, in such a beautiful and splendid manner, as even to outdo Solomon, in his richest apparel; there's no doubt to be made of it, or at least ought not, but that he will much more provide clothing for men. The argument is illustrated, by the short continuance of the grass of the field, which is so clothed; and the use it is put to, when cut down;

which today is in being, but abides not long, as it were but for a day: it flourishes in the morning, continues for the day in its glory and verdure, is cut down at evening, and withers and dies,

and tomorrow is cast into the oven, to heat it with, or as the Syriac version reads "in the furnace". And so Munster's Hebrew edition of this Gospel. For furnaces used to be heated with straw and stubble, and such like things, as were gathered out of the fields; so, we read in the Misna (k), that pots and furnaces were heated;

"a pot which they heat "with straw and stubble", they put into it that which is to be boiled--a furnace which they heat "with straw and stubble", they put nothing into it, nor upon it (i.e. till they have removed the coals or ashes): a little furnace, which they heat , "with straw and stubble", is as the pots.''

The last word, Bartenora says, signifies wood, or sticks, small as stubble, which they gather out of the field; that is, the stalks of some sort of herbs and plants, that grow in the field: now if God clothes these plants, which are so short lived, and at last used for such mean purposes;

shall he not much more clothe you men, his people, who are of a much longer life, and designed for greater ends and purposes; for the worship and service of God, for his honour and glory here, and for eternal life and happiness hereafter,

O ye of little faith? As such persons are, who distrust the providence of God, with respect to food and raiment, The phrase, , "men of little faith", is often to be met with in the Rabbinical writings: so Noah is represented by them, as one of "little faith", who believed, and did not believe the flood; and therefore did not go into the ark, till the waters drove him (l): and though he is said to be perfect, this was not by his works, but by the grace of God (m). So the Israelites at the Red Sea, who thought that when they came out on one side, the Egyptians would come out on the (n) other. So the little children that mocked Elisha, are said to be so called, because they were men "of little (o) faith". So everyone that exalts his voice in prayer, is reckoned such an one (p). But what comes nearest to the case before us, is the following (q) passage;

"Says R. Eliezer the Great, whoever has a morsel in his basket, and says, what shall I eat tomorrow? is no other than , "one of those of little faith".''

(k) Sabbat, c. 3. sect. 1, 2. (l) Jarchi in Gen. vii. 7. (m) Tzeror Hammor, fol. 10. 2. (n) T. Bab. Pesachim, fol. 118. 2. Erachin, fol. 15. 1. (o) T. Bab. Sota, fol. 46. 2. Zohar in Exod. fol. 90. 2. (p) T. Bab. Beracot, fol. 24. 2. Zohar in Num. fol. 93. 2. (q) T. Bab. Sota, fol. 48. 2.

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

29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

Ver. 29. And yet I say unto you, that even Solomon in all his glory] In all his bravery, which doubtless was very great, in the day of his espousals, especially, when his mother crowned him, Son 3:11. Herod’s cloth of silver did so dazzle the people’s eyes in a sunny day, that they deified him. {a} Alcisthenes the Sybarite’s cloak was sold to the Carthaginians by Dionysius for 120 talents. And Demetrius, king of Macedon, had a robe royal so stately and costly, that none of his successors would wear it, for avoiding of envy. There is no doubt but Solomon’s royal robes were very sumptuous, being so mighty and wealthy a monarch. Great ones may go arrayed according to their state; and they that are in kings’ houses wear softs, Mat 11:8. Yet is it reckoned as a fault in the rich man, Luk 16:19, that he was often clothed in purple and fine linen, {b} and God threatened to punish even princes and kings’ children, and all other such as are clothed with strange apparel, Zep 1:8. The Jews for affecting the Chaldaean habit were soon after carried captive into Chaldea, Eze 23:15. And what heavy things are thundered against those curious dames of Jerusalem by the prophet Isaiah, who being himself a courtier, inveighs as punctually against that noble vanity as if he had lately viewed the ladies’ wardrobes. Our Saviour finds fault with the scribes that loved to go in long clothing, Mar 12:38; and St James with those Christians that would fawn upon a gold ring and a goodly suit, Jas 2:2. In the year 1580, great ruffs, with huge wide sets, and cloaks reaching almost to the ankles, no less uncomely than of great expense, were restrained here by proclamation, saith Mr Camden. {c} And need we not the like law now, when so many prodigals turn rents into ruffs, and lands into laces, Singulis auribus bina aut terna dependunt patrimonia, as Seneca hath it, hang two or three patrimonies at their ears, a pretty grove upon their backs, a reasonable lordship or living about their necks. This is far from that humility wherewith St Peter would have young men clothe themselves, 1Pe 5:5; and from that meek and quiet spirit, wherewith, saith he, the holy women of old adorned themselves, not with plaited hair, and golden habiliments, 1Pe 3:3-4. Cyprian and Austin say that superfluous apparel is worse than whoredom: because whoredom only corrupts chastity, but this corrupts nature.

{a} Act 12:22. Hunc homines decorant quem vestimenta decorant.

{b} ενεδιδυσκετο, Verbum est quasi frequentativum, quo luxus divitis illius epulonis arguitur.

{c} Vestium curiositas deformitatis mentium et morum indicium est. Bern. Fulgent monilibus, sordent moribus. Salvian. Cultus magna cura, magna virtutia est incuria. Cato.

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.

Luk_12:27 almost verbally. Even Solomon... was not. The Greek lays still more stress: "not even Solomon." Arrayed. The idea of splendour, which in modern usage is often attached to "array," is wanting in periebaleto . The simple rendering in Wickliffe, "was covered" (Vulgate, coopertus est), is less misleading. And so in ver. 31. Perhaps (vide Cart) the middle voice has its full reflexive meaning: Solomon with all his efforts failed. Like one of these. Even one, much less like all taken together. "Horum, demonstrativum" (Bengel).

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

Solomon in all his glory was not arrayed like one of these - Not in garments of so pure a white. The eastern monarchs were often clothed in white robes.

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

29. Even Solomon in all his glory. To the Jew the court of Solomon was the highest representation of human glory. The magnificence of the court is not only celebrated in Jewish writings, but in all Oriental literature, and it is still proverbial throughout the East. Yet he was never arrayed with the taste and beauty of one of these. It is probable that both birds and lilies were in sight from where the Lord was sitting.

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.

29. περιεβάλετο, ‘arrayed himself.’ The middle voice has a special force. Though he arrayed himself, the lilies, who trusted to God for their array, are more beautiful than he.

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.

29.] We here have the declaration of the Creator Himself concerning the relative glory and beauty of all human pomp, compared with the meanest of His own works. See 2Ch 9:15-28. And the meaning hidden beneath the text should not escape the student. 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. See 1Pe 3:3, 1Pe 3:4. As nothing from without can defile a man, (ch. 15:11,) so neither can any thing from without adorn him. Our Lord introduces with λέγω ὑμῖν His revelations of omniscience: see ch. 18:10, 19.

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

29. And I say to you, That not even Solomon in all his glory was clothed as one of these.] So Lk., omitting ὃτι.

(L)

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