Click to enlarge
Matthew 6:25 "For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is not life more than food, and the body more than clothing? (NASB: Lockman )
Greek: Dia touto lego (1SPAI) umin, me merimnate (2PPAM) te psuche umon ti phagete (SPAAS) [e ti piete,] mede to somati umon ti endusesthe; (2PAMS) ouchi e psuche pleion estin (3SPAI) tes trophes kai to soma tou endumatos?
Amplified: Therefore I tell you, stop being perpetually uneasy (anxious and worried) about your life, what you shall eat or what you shall drink; or about your body, what you shall put on. Is not life greater [in quality] than food, and the body [far above and more excellent] than clothing? (Amplified Bible - Lockman)
KJV: Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
NLT: So I tell you, don't worry about everyday life—whether you have enough food, drink, and clothes. Doesn't life consist of more than food and clothing? (NLT - Tyndale House)
Philips: That is why I say to you, don't worry about living - wondering what you are going to eat or drink, or what you are going to wear. Surely life is more important than food, and the body more important than the clothes you wear. (New Testament in Modern English)
Wuest: On this account I am saying to you, Stop worrying about your life, what you shall eat, or what you shall drink, and about your body, with what you will clothe yourself. Is not the life more than food and the body more than clothing? (Wuest: Expanded Translation: Eerdmans)
Young's Literal: Because of this I say to you, be not anxious for your life, what ye may eat, and what ye may drink, nor for your body, what ye may put on. Is not the life more than the nourishment, and the body than the clothing?
For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on: Dia touto lego (1SPAI) umin, me merimnate (2PPAM) te psuche umon ti phagete (SPAAS) [e ti piete,] mede to somati umon ti endusesthe: (Mt 5:22, 23, 24, 25, 26, 27, 28; Luke 12:4,5,8,9,22) (Mt 6:31,34; 10:19; 13:22; Psalms 55:22; Mark 4:19; 13:11; Luke 8:14; 10:40,41; Luke 12:22,23,25,26,29; 1Corinthians 7:32; Philippians 4:6; 2Timothy 2:4; Hebrews 13:5,6; 1Peter 5:7)
G Campbell Morgan...
C H Spurgeon's comments...
For this reason (1223) (dia) can also be translated therefore, for this cause, because or on account of. In this case "because of the fact that" you cannot serve both God and mammon, stop being continually torn in these two directions, toward God and toward the necessities of life. Worry and/or anxiety is the natural result when our hopes are centered in anything short of God and his will for us. When believers make heavenly treasure, light for our eyes, God as our Master, then, and only then, can we stop worrying which is what Jesus commands us to do.
ESV Study Bible...
Dwight Pentecost explains that...
Matthew Henry says that...
J Vernon McGee introduces this section noting that "Matthew 6 concludes with our Lord talking about other things that are material. He tells us that we are not to give much thought to our material needs. (Thru the Bible Commentary)
Do not be worried - Stop fretting, being weighed down with cares, being distracted and distressed, being troubled. Clearly God's will for His children is not to worry which is an important truth to recall to your mind, for whatever God wills (His desire is we do not worry and fret), He always enables by His grace and His Spirit.
One remedy for this negative practice is to beseech the Almighty, the Sufficient One, to...
Worried (3309) (merimnao [word study] from merimna [word study] from merizo = divide - draw different directions - which is exactly what anxiety does to most of us!) means literally to stop letting yourself (present imperative with a negative - stop something in progress!) be drawn in different directions!
There is a subtle distinction between worry and concern, for whereas worry tends to "paralyze" us and decreases initiative, genuine concern tends to motivate us to take the initiative. Worry fears the worse and tries to control the future, whereas godly concern hopes for the best and redeems the future. Worry does not give God the glory due Him (Mt 5:16-note) and tends to take our mind off of the things that are important, whereas genuine concern tends to direct our focus to those things that are truly important. A good antidote for present worry is to maintain a "future focus", continually contemplating the things above (Col 3:1-note, Col 3:2-note) and the things to come, especially our blessed future hope (Titus 2:13-note). "Amid fret and worry a hope of heaven is an effectual balm." (Spurgeon)
Corrie Ten Boom offered a great prescription for anxiety, worry and fretting...
Look around and be distressed.
It should be noted that most translations render merimnao in one of two ways -- "be anxious" and "be worried". Indeed many English dictionaries will define anxiety as worry and vice versa. With that in mind here is a summary of English dictionary definitions of each word (as well as the related verb "fret")...
Worry has a fascinating etymology summarized below
Vine writes that...
Barclay gives some examples of use in secular Greek writings explaining that merimnao means...
June Hunt writes that...
Besides anxiety (be anxious) another word that is synonymous with worry is the verb fret (derived from Old English word fretan meaning to devour or consume), which literally means to eat or gnaw into and figuratively pictures causing one to suffer emotional strain, be distressed, or feel vexation. Again the etymology or origin of the word fret so perfectly describes the detrimental, destructive effect of the emotional state of worry and anxiety.
Quotes on Worry:
Psalm 37:1 Do not fret (Command) because of evildoers, Be not envious toward wrongdoers.
2 For they will wither quickly like the grass And fade like the green herb.
3 Trust (Command) in the Lord and do good; Dwell in the land and cultivate faithfulness.
Spurgeon comments: Fret not thyself because of evildoers. To fret is to worry, to become vexed. Nature is very apt to kindle a fire of jealousy when it sees lawbreakers riding on horses and obedient subjects walking in the mire; it is a lesson learned only in the school of grace, when one comes to view the most paradoxical providences with the devout complacency of one who is sure that the Lord is righteous in all his acts.
Neither be thou envious against the workers of iniquity. When one is poor, despised, and in deep trial, our old Adam naturally becomes envious of the rich and great; and when we are conscious that we have been more righteous than they, the devil is sure to be at hand with blasphemous reasonings. Evil men, instead of being envied, are to be viewed with horror and aversion; yet their loaded tables, and gilded trappings, are too apt to fascinate our poor half-opened eyes. Who envies the fat bullock the ribbons and garlands which decorate him as he is led to the slaughter?
Trust in the Lord. Faith cures fretting. Sight is cross-eyed, and views things only as they seem, hence her envy; faith sees things as they really are, hence her peace.
And do good. True faith is actively obedient. Doing good is a fine remedy for fretting. There is a joy in holy activity which drives away the rust of discontent.
So shalt thou dwell in the land. In the land which flows with milk and honey; the Canaan of the covenant. Thou shalt not wander in the wilderness of murmuring, but abide in the promised land of content and rest (Hebrews 4:3). Where there is heaven in the heart there will be heaven in the house.
And verily thou shalt be fed, or “shepherded.” The good shepherd will exercise his pastoral care over all believers. In truth they will be fed, and fed on truth. The promise of God will be their perpetual banquet. Some read this as an exhortation, “Feed on truth”; certainly this is good cheer, and banishes forever the hungry heart-burnings of envy.
Psalm 37:7 Rest (Not a suggestion but a command which calls for us to be silent or still in Jehovah's presence) in the LORD and wait patiently (Another command) for Him; Do not fret because of him who prospers in his way, Because of the man who carries out wicked schemes. (Psalm 37:7)
Spurgeon comments: Rest in the LORD. This fifth is a most divine precept, and requires much grace to carry it out (Ed: Amen! Try waiting in your own strength, when everything in you says "Don't just sit there, do something"!). To hush the spirit, to be silent before the Lord, to wait in holy patience the time for clearing up the difficulties of Providence -- that is what every gracious heart should aim at. "Aaron held his peace:" (Lv 10:3, context = Lv 10:1, 2!) "I opened not my mouth, because thou didst it." (Ps 39:9-note) A silent tongue in many cases not only shows a wise head, but a holy heart.
And wait patiently for Him. Time is nothing to Him; let it be nothing to thee. God is worth waiting for. "He never is before His time, He never is too late." In a story we wait for the end to clear up the plot; we ought not to prejudge the great drama of life, but stay till the closing scene, and see to what a finis (end, conclusion) the whole arrives.
Fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. There is no good, but much evil, in worrying your heart about the present success of graceless plotters: be not enticed into premature judgments -- they dishonour God, they weary yourself. Determine, let the wicked succeed as they may, that you will treat the matter with indifference, and never allow a question to be raised as to the righteousness and goodness of the Lord. What if wicked devices succeed and your own plans are defeated! there is more of the love of God in your defeats than in the successes of the wicked. (Notes)
As alluded to above (merizo = draw different directions), anxiety is a very picturesque word, which means to be pulled in different directions. Our hopes pull us in one direction; our fears (see topic: How To Handle Fear) pull us the opposite direction; and we are pulled apart! The English word "anxious" has a very "telling" derivation from the Latin word Latin anxius which is akin to Latin angere which means to strangle (compare with "worry" below)! Isn't that what anxiety does to most of us?
The present imperative with a negative is a command from Jesus calling for the listeners (and readers) to stop an action already in progress.
As Harry Ironside explains...
It is the will of God that His children should live without worry or anxiety. When Jesus said, "Take no thought," He did not mean that His disciples should be careless or improvident. But they are forbidden to be anxious, to become distressed and perplexed as they face the future. He who has saved and cared for us thus far can be depended on to undertake and provide for us to the end.
The KJV rendering of merimnao is "take no thought" which should not be interpreted as a prohibition against planning for one's future. (see Pr 6:6-8, 1Ti 5:8)
The Amplified Version renders it...
Therefore I tell you, stop being perpetually uneasy (anxious and worried) about your life,
Merimnao expresses a strong feeling for something or someone, often to the point of being burdened. Although this can be a "positive" concern, in most of the NT uses it refers to an anxious concern, based on apprehension about possible danger or misfortune, and so it means to be worried about, to be anxious about, to be apprehensive (viewing the future with anxiety or alarm), to be unduly concerned, to be burdened with anxious care or cumbered with many cares and in simple terms to worry.
Anxiety is an overwhelming feeling of a combination of worry, dread and fear. Worrying about food and clothing should never take priority over serving God. Food and clothes are less important than the life and body that they supply. When we worry over lack of food or inadequate clothing, we immobilize ourselves and focus on the worry. We refuse to trust that God can supply these most basic needs. Worry immobilizes us, but trust in God moves us to action
The classic Biblical example of a "worry wart" is Martha...
One of Paul's "antidotes" for worry is found in his letter to the saints at Philippi...
Eadie commenting on Php 4:6 notes that
Warren Wiersbe adds that
Peter offers similar advice on how to handle worry and anxiety writing to saints who were being severely tested, issuing like a superior officer in wartime, the following command ...
Søren Kierkegaard (bio) put worry and anxiety in an poignant perspective writing that...
J C Ryle sums up this section writing that Jesus
Ray Pritchard writes that
Someone has written that worry is a small trickle of fear that meanders through the mind until it cuts a channel into which all other thoughts are drained.
Illustration of how worry affects one's sleep...
Worry and anxiety is the plague of our modern age as observed by Time magazine (in 1961) which said...
MacDonald writes that...
Think about it - Never be afraid to trust an unknown future to a known God. Any concern too small to be turned into a prayer is to small to be made into a burden.
I like D L Moody's strategy for confronting worry...
Corrie Ten Boom also had some similar advice on worry stating that...
Take courage: if God doesn't choose to remove an obstacle, He will help you plow around it!
Even though you can't control your circumstances, you can control your attitude.
Anxiety is a thin stream of fear trickling through the mind. If encouraged, it cuts a channel into which all others thoughts are drained. - Arthur Somers Roche
Never attempt to bear more than one kind of trouble at once. Some people bear three kinds—all they have had, all they have now and all they expect to have. - Edward Everett Hale
As we refuse to worry about the "tomorrows" and begin to trust God for the "todays," we find grace and guidance for each step of the way. We don't need to see beyond what God shows us today. When we follow His leading, we have enough light for each step of the way
June Hunt has an excellent summary of the worthlessness of worry based on the parallel passage in Luke 12:22-34...
Worry Is Worthless!
If you worry...
From a work I would highly recommend because it tends to stay close to Scriptural wisdom with a minimum of secular wisdom (June Hunt's collection of 100 Biblical Counseling Keys on WORDsearchBible.com)
Author A. B. Simpson told about an old farmer who plowed around a large rock in his field year after year. He had broken one cultivator and two plowshares by hitting it. Each time he saw that obstacle, he grumbled about how much trouble the rock had caused.
One day he decided to dig it up and be done with it. Putting a large crowbar under one side, he found to his surprise that the rock was less than a foot thick. Soon he had pried it out of the ground and was carting it away in his wagon. He smiled to think how that "big" old rock had caused him so much needless frustration.
Not every trouble can be removed as easily as that stone. But prayer is an effective way to handle difficulties of all sizes. Using the leverage of prayer with our problems can keep us from becoming victims of worry. —D. J. De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
How Will My Worry Look? - Hans Christian Andersen, author of such well-known fairy tales as "The Emperor's New Clothes," had a phobia of being buried alive. As a result, he always carried a note in his pocket telling anyone who might find him unconscious not to assume he was dead. He often left another note on his bedside table stating, "I only seem dead." Such was his anxiety until he finally succumbed to cancer in 1875.
We may think such a fear is strange, but do we have fears that will someday look just as irrational? Is it possible that the day will come when we look back and marvel at our own anxieties? Will we one day wonder at that foolish person who chose to worry rather than to pray? Will time eventually cast us as a pitiful person who was plagued by fear because we did not face life with the resources lavished on us by the Almighty Lord of the universe?
Worrying doesn't change anything. But trusting the Lord changes everything about the way we view life.
Forgive us, Lord, for our inclination to worry. Help us to see how foolish it is for us to worry about what You have promised to provide. Don't let us bury ourselves alive with fears. — Mart De Haan
A Strategy For Winning Over Worry
TOO WET OR TOO DRY: While waiting for a tire to be repaired, I began talking with a man who farmed nearby. "Sure need rain," he said. "Don't know what we're gonna do if it doesn't rain."
"A lot different from last year," I said.
"A year ago it was so wet I couldn't get in the field," the man replied. Then he paused and said, "You know, I've been farming around here for 41 years and its always the same—either too wet or too dry. I don't know why I bother to talk about it in the first place!"
We laughed together and I went on my way, pondering what he had said and its relation to all the things I was worried about that day For every essential element in our lives today, God would be pleased to have us trade worry for trust and say, "Thank You, kind heavenly Father. You already know what I need. So I'll trust You to take care of me." —D. C. McCasland (Ibid)
The way to be anxious about nothing is to be prayerful about everything.
When I was a little boy," wrote H. P. Barker, "I used to help my mother store away apples. Putting my arms around ever so many, I tried to carry them all at once. I managed for a step or two, but then out fell one, and then another, and two or three more, till the apples were rolling all over the floor. Mother laughed. Putting my tiny hands around one apple, she then suggested that I take that one and then carry the others in the same way"
Mr. Barker made the following application: "Don't try to put your arms around a year or even a week. Rather say, `Here is another day begun. Lord, help me to live it for You. Give me just now the help and strength that I need.
What good advice! How foolish it is to borrow trouble from tomorrow! We can trust God to meet our needs every day. So let's take just one "apple" at a time. —R. W. De Haan (Ibid)
Worry is carrying a burden God never intended us to bear.
AWAKE ALL NIGHT!: A was story is told of a man who raised chickens. Among them was a rooster whose occasional crowing greatly annoyed a neighbor. Early one morning the disgruntled neighbor called the farmer and complained, "That miserable bird of yours keeps me up all night!"
"I don't understand," came the reply "He hardly ever crows; but if he does, it's never more than two or three times."
That isn't my problem," retorted the neighbor. "It's not how often he crows that irritates me! What keeps me awake is not knowing when he might crow!"
Many of us are like that man. We worry about the difficulties and distressing circumstances that could arise tomorrow. Rather than living a day at a time and rejoicing in the Lord's sufficiency for the present, we become anxious by borrowing trouble from the future. Friend, stop foolishly "waiting for the rooster"! —R. W De Haan (Ibid)
Worrying is paying interest
Unopened Tomorrows - (Read - Matthew 6:25-34) We often wish we could see what lies around the corner in life. Then we could prepare for it, control it, or avoid it.
A wise person has said, "Though we can't see around corners, God can!" How much better and more reassuring that is!
Recently my 10-year-old granddaughter Emily and I were boiling eggs for breakfast. As we stared into the boiling water and wondered how long it would take to get the eggs just right, Emily said, "Pity we can't open them up to see how they're doing." I agreed! But that would have spoiled them, so we had to rely on guesswork, with no guarantee of results.
We began talking about other things we would like to see but can't--like tomorrow. Too bad we can't crack tomorrow open, we said, to see if it's the way we would like it. But meddling with tomorrow before its time, like opening a partly cooked egg, would spoil both today and tomorrow.
Because Jesus has promised to care for us every day--and that includes tomorrow--we can live by faith one day at a time (Mt. 6:33, 34).
Emily and I decided to leave tomorrow safely in God's hands. Have you? — Joanie Yoder
Though I know not what awaits me,
THE SIN OF ANXIETY: Matthew 6:25, 32 Phil 4:6 Of all God's creatures, only people are full of worry concerning the future. Animals show no indication of this inner tension. A few years ago in one of its bulletins, the United States Public Health Service declared:
In a way it isn't fair to use this argument to praise animal behavior, because such creatures do not have the intelligence it takes to be a worrier. However, the fact remains that to engage our more fertile brains with such anxious care is both foolish and sinful. It is foolish for the Christian because it doesn't help the situation, and it is sinful because all anxiety is practical atheism, a lack of genuine trust in God. Jesus pointed out that we have a Heavenly Father who provides for birds and lilies, and that He places a far greater value upon us than upon them. Therefore, the antidote to anxiety is a childlike trust in God which enables us to live one day at a time. We are not to be heedless about tomorrow, but we are to be free from undue concern over it (Mt 6:34-note)
Unfortunately, the more a person possesses of material blessings, the more prone he is to worry. I have seen emaciated Haitian Christians smile with genuine gratitude when given only a small portion of grain. Even when supplies are meager, they do not faithlessly worry about tomorrow's food. However, their American brothers and sisters in Christ are frequently overanxious and concerned about whether they will be able to live on a pension they expect to receive forty years hence!
For all His children, God desires
THE WORRY BOX: I heard about a woman who kept a box in her kitchen that she called her "Worry Box." Every time something arose that troubled her, she would write it down on a piece of paper and place it in that box. She resolved that she would give these problems no thought as long as they were in the box. Every so often she would open it, take out the slips of paper, and review the concerns written on them. Following this procedure enabled the woman to put troubles out of her mind completely. She knew that they could be dealt with later. Then, because she had not been drained by anxiety over her difficulties she was in a relaxed frame of mind and better able to find solutions to her problems. Many times, however, she discovered to her delight that most of the troubles she had been worried about no longer existed.
Writing your worries on paper and putting them in a box may be helpful, but how much better to place them in the hands of God and forget about them! Worry robs us of joy, drains us of our energy, stunts our spiritual growth, stifles our testimony, and worst of all, dishonors God. —R. W De Haan (Ibid)
Our anxiety does not empty tomorrow of its sorrow, but only empties today of its strength. -- Charles Spurgeon
A WORRY FILLED VACATION: When a couple left for vacation, their newly married son and daughter-in-law promised to watch the house, take in the mail, and keep the lawn mowed. The couple hadn't been gone very long before they began to worry. What if the young people were careless about locking the doors, and all their possessions were stolen? What if they didn't pick up the mail, and some checks were stolen? And what if the lawn weren't mowed? What would the neighbors think? The couple nearly ruined their vacation with worry, and they even cut it short a couple days. When they returned, however, they found the lawn mowed, the mail taken care of, and the house in perfect order. They realized how foolish they had been, because their children had kept their word.
So it is with God. He keeps His word. (Nu 23:19, Titus 1:2-note, He 6:18-note, Ps 89:35-note) This brings us great comfort and can free us from worry. Why? Because it means that every promise of God will be kept. (Josh 21:45, 23:14) Here are just a few...
Are you fretting or doubting unnecessarily? If so, it's time you laid hold of a promise and reminded yourself that God always keeps His word. (2Pe 1:4-note) Those who tend to fret or doubt unnecessarily, can lay hold of a promise and remind themselves that God always keeps His word. —D. C. Egner (Ibid)
Worry means we believe more in our PROBLEMS
ADVICE TO THE ANXIOUS: Those things which ye have both learned, and received, and heard, and seen in me, do. Philippians 4:9-note
One should never reject the advice and example of a truly godly person. Paul, though a humble follower of Christ, urged the Philippian Christians to listen to him and to emulate his conduct. You see, he was in prison when he wrote this letter, and had experienced the peace of God that results when one casts his care upon the Lord through "prayer and supplication with thanks-giving." (Phil 4:6-note) He also knew the blessing that came to his own heart when he meditated upon things that are true, honest, just, pure, lovely, and of good report.
Are you a worrier? If you are, let me tell you something that may add to your list of anxieties. Worry is a major factor in the breakdown of personal health and may shorten your life! It is also a sin to brood over your troubles, for you are implying that the Lord is either unable or unwilling to meet your needs.
When worrisome thoughts cloud your mind, why not take the tested and proven advice of the apostle Paul? Talk to the Lord and trust Him to do what He knows is best for you. The old adage is still true
Then after you have prayed, proceed to empty your mind of your worries by setting your thoughts upon "whatever things are true,... honest,... pure,... lovely,... [and] of good report" (Phil. 4:8-note). This is the kind of "positive thinking" that pleases the Lord, and He will give peace, strength, joy, and victory to all who will obey Paul's inspired injunction. H G Bosch (Ibid)
For all His children, God desires
VICTORY OVER WORRY: I once read about an unusual woman who had learned the secret of victory over worry. Although a widow for years, she had successfully raised not only her own six children but twelve adopted ones as well. When a reporter asked how she managed to remain so calm and poised with her busy schedule, she said, "Oh, I'm in a partnership." "What kind of partnership?" he asked. She replied, "One day, a long time ago, I said,
What a wonderful partnership! Our daily duties and responsibilities won't be a burden if we let God do His part. When we give Him the "worrying," we become free from fear and anxiety. When we allow Him to be part of all we do, our weak efforts are supported by His divine power. When we are willing to do what He has assigned, we can present our need to Him and trust Him for His help. We can let Him do the worrying! —R. W De Haan (Ibid)
If we worry, we cannot trust.
DO YOU WORRY LIKE "CLOCKWORK"?: Did you hear about the clock that had a nervous breakdown? At first everything was fine—it was keeping good time and operating in excellent fashion. But then it started to think about how many ticks would go through its mechanism before it died of old age. Two ticks a second would add up to 120 ticks a minute, 7,200 per hour, 172,800 per day, 1,209,600 per week, and 62,899,200 ticks for the year. Troubled by these staggering statistics, the poor clock collapsed from nervous exhaustion. The owner took it to a clock doctor who probed until he learned what was worrying the timepiece. "I have to tick so much," said the clock. "But just a minute," replied the doctor, "how many ticks do you have to produce at a time?" "Oh, I operate one tick at a time," responded the clock.
A fanciful story? Yes, but many of us think that way We borrow trouble from tomorrow rather than trusting God for each day. Faith in the ability of our Heavenly Father to supply every need and meet every emergency will enable us to live triumphantly (Ed: Paul learned this secret Phil 4:11, 12-note, Phil 4:13-note) We can confidently place tomorrow in His hands. —Paul R. Van Gorder (Ibid)
Put your cares in God's hands.
The story is told about a man whose store was destroyed by fire. And to make matters worse, he had failed to renew his fire insurance. Later that day, an old friend asked how he was coping with the shocking loss. The answer was both surprising and pleasing.
"I'm getting along just fine," he said.
"I had breakfast this morning, and it isn't time to eat again."
With a thankful heart for his previous meal, that man wasn't worried about the next one. Not only was he taking one day at a time as he faced the seemingly impossible task of starting all over, but he was also taking one hour at a time.
Jesus said, ". . . do not worry about tomorrow" (Matt. 6:34).
He doesn't want us to be burdened with the needless weight of anxiety about the future. We have enough to do to deal with the present. We must refuse to fret about things over which we have no control. Then we can rejoice in God's sustaining grace—one day at a time. —R. W De Haan (Ibid)
God never asks us to bear
Eat (2068) (phago, English phagocyte, phagocytic) means to eat, to take in through the mouth as food, to ingest, chew, and swallow in turn.
Drink (4095) (pino) means to take liquid into the mouth for swallowing.
Life (5590) (psuche from psucho = to breathe, blow, English, psychology) refers to whole person particularly inner, immortal person who lives in the mortal body. Psuche denotes life in two chief respects, the breath of life or the natural life and the seat of personality.
Put on (1746) (enduo = to clothe from en = in + dúo = to sink, go in or under) means to put on as a garment, to clothe or dress.
Most people in Jesus' day had little beyond basic necessities—food, clothing and shelter. Because their acquisition of these necessities often depended especially in rural areas on seasonal rains, they had plenty of cause for stress even about food and clothing.
Is not life more than food, and the body more than clothing?: ouchi e psuche pleion estin (3SPAI) tes trophes kai to soma tou endumatos?: (Luke 12:23; Romans 8:32)
If God has given us life (which He has), will He not take care of our life? Jesus says He will. Food and clothing are necessary but only the means and not the end, which is life
To worry about our daily needs for food and clothing, both of which are important, is not the most important thing. God is leading up to His concluding command to think about the big things (Mt 6:33 "Seek first...") and leave the details about food, clothing, etc to God.
Life (5590) (psuche or psyche from psucho = to breathe, blow, English = psychology, "study of the soul") is the breath, then that which breathes, the individual, animated creature. However the discerning reader must understand that psuche is one of those Greek words that can have several meanings, the exact nuance being determined by the context. It follows that one cannot simply select of the three main meanings of psuche and insert it in a given passage for it may not be appropriate to the given context. The meaning of psuche is also contingent upon whether one is a dichotomist or trichotomist. Consult Greek lexicons for more lengthy definitions of psuche as this definition is only a brief overview. (Click an excellent article on Soul in the Evangelical Dictionary of Biblical Theology; see also ISBE article on Soul)
BAGD's lexicon makes the point that...
Lawrence Richards adds that as...
(1) One meaning is reference to the principle of life generally, the vital force which animates the body which shows itself in breathing, the "life principle" (the breath of life) as found even with animals (cf Luke 12:20 "...this very night your soul is required of you...", Acts 3:23 "every soul that does not heed that prophet shall be utterly destroyed") . To the Greeks the psuche was the principle of physical life. Everything which had physical life had psuche. Everything which is alive has psuche; a dog, a cat, any animal has psuche, but it has not got pneuma or spirit. Psuche is that physical life which a man shares with every living thing; but pneuma or spirit is that which makes a man different from the rest of creation and kin to God.
(2) A second meaning refers to the earthly, natural life in contrast to supernatural existence (Mt 6:25 "do not be anxious for your life...", Ro 11:3 "...they are seeking my life..."). This refers to So that the word denotes “life in the distinctness of individual existence” (Cremer).
(3) A third meaning of psuche is in reference to the inner nonmaterial life of man for which the physical body serves as the dwelling place often with focus on various aspects of feeling, thinking, etc and thus can refer primarily to the mind, to the heart, to desire (Lk 10:27 "love the Lord...with all your soul", Mk 14:34 "My soul is deeply grieved...", Eph 6:6 "doing the will of God from the heart [psuche]", Heb 12:3 "so that you may not grow weary and lose heart"). One might say this meaning refers to the inner self, the essence of life in terms of thinking, willing, and feeling. Here psuche describes the seat and center of the inner human life in its many and varied aspects.
It should be noted that there is an additional meaning of a derivative of psuche (psuchikos) which is used to described a "soulish" person, one who is still unregenerate and in Adam, and thus a person whose life is dominated by the unredeemed nature (1Cor 2:14, 15:44, 46, James 3:15, Jude 1:19)
Wuest says psuche (corresponding to meaning #3 above) is
Henry Alford writes that
Ryle writes that Jesus here ion Matthew 6...
Food (5160) (trophe from trépho = to feed, eat) refers to nourishment or sustenance.
Clothing (1742) (énduma from enduo = to clothe from en = in + dúo = to sink, go in or under, to put on) refers to a garment, raiment or clothing.
Edward Everett Hale (1822-1909), former US Senate chaplain
Oswald Chambers wrote that
David exhorts us...
Spurgeon commenting on Psalm 55:22 in Morning and Evening writes...
Our Daily Bread has the following devotional on the related idea of "fret"
Day by day and with each passing moment,
Strength I find to meet my trials here;
Trusting in my Father's wise bestowment,
I've no cause for worry or for fear. —Berg
Worry casts a big shadow behind a small thing.
Our Daily Bread has the following devotional on "worry"...
I walked life's path with "Worry,"
Dr E Stanley Jones wrote
Day by Day
Put Off Worry and Distress
Put off worry and distress,
Drop thy burden and thy care
Lord, Thou knowest how I live,
All of good I've tried to do
All I love in safety keep
Alexander Maclaren's sermon on Mt 6:25...
Foresight and foreboding are two very different things. It is not that the one is the exaggeration of the other, but the one is opposed to the other. The more a man looks forward in the exercise of foresight, the less he does so in the exercise of foreboding. And the more he is tortured by anxious thoughts about a possible future, the less clear vision has he of a likely future, and the less power to influence it. When Christ here, therefore, enjoins the abstinence from thought for our life and for the future, it is not for the sake of getting away from the pressure of a very unpleasant command that we say, He does not mean to prevent the exercise of wise and provident foresight and preparation for what is to come. When this English version of ours was made, the phrase ‘taking thought’ meant solicitous anxiety, and that is the true rendering and proper meaning of the original. The idea is, therefore, that here there is forbidden for a Christian, not the careful preparation for what is likely to come, not the foresight of the storm and taking in sail while yet there is time, but the constant occupation and distraction of the heart with gazing forward, and fearing and being weakened thereby; or to come back to words already used, foresight is commanded, and, therefore , foreboding is forbidden. My object now is to endeavour to gather together by their link of connection, the whole of those precepts which follow my text to the close of the chapter; and to try to set before you, in the order in which they stand, and in their organic connection with each other, the reasons which Christ gives for the absence of anxious care from our minds.
I mass them all into three. If you notice, the whole section, to the end of the chapter, is divided into three parts, by the threefold repetition of the injunction, ‘Take no thought.’ ‘Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on.’ The reason for the command as given in this first section follows:—Is not the life more than meat, and the body than raiment?’ The expansion of that thought runs on to the close of the thirtieth verse. Then there follows another division or section of the whole, marked by the repetition of the command, ‘Take no thought,’—saying, ‘What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?’ The reason given for the command in this second section is—‘(for after all these things do the Gentiles seek): for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God.’ And then follows a third section, marked by the third repetition of the command, ‘Take no thought—for the morrow.’ The reason given for the command in this third section is—‘for the morrow shall take thought for the things of itself.’
Now if we try to generalise the lessons that lie in these three great divisions of the section, we get, I think, first,—anxious thought is contrary to all the lessons of nature, which show it to be unnecessary. That is the first, the longest section. Then, secondly, anxious thought is contrary to all the lessons of revelation or religion, which show it to be heathenish. And lastly, anxious thought is contrary to the whole scheme of Providence, which shows it to be futile. You do not need to be anxious. It is wicked to be anxious. It is of no use to be anxious. These are the three points,—anxious care is contrary to the lessons of Nature; contrary to the great principles of the Gospel; and contrary to the scheme of Providence. Let us try now simply to follow the course of thought in our Lord’s illustration of these three principles.
I. The first is the consideration of the teaching of Nature.
‘Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?’ And then comes the illustration of the fowls of the air and the lilies of the field.
The whole of these verses fall into these general thoughts: You are obliged to trust God for your body, for its structure, for its form, for its habitudes, and for the length of your being; you are obliged to trust Him for the foundation—trust Him for the superstructure. You are obliged to trust Him, whether you will or not, for the greater—trust Him gladly for the less. You cannot help being dependent. After all your anxiety, it is only directed to the providing of the things that are needful for the life; the life itself, though it is a natural thing, comes direct from God’s hand; and all that you can do, with all your carking cares, and laborious days, and sleepless nights, is but to adorn a little more beautifully or a little less beautifully, the allotted span—but to feed a little more delicately or a little less delicately, the body which God has given you. What is the use of being careful for food and raiment, when down below these necessities there lies the awful question—for the answer to which you have to hang helpless, in implicit, powerless dependence upon God,—Shall I live, or shall I die? shall I have a body instinct with vitality, or a body crumbling amidst the clods of the valley? After all your work, your anxiety gets but such a little way down; like some passing shower of rain, that only softens an inch of the hard-baked surface of the soil, and has no power to fructify the seed that lies feet below the reach of its useless moisture. Anxious care is foolish; for far beyond the region within which your anxieties move, there is the greater region in which there must be entire dependence upon God. ‘Is not the life more than meat? Is not the body more than raiment?’ You must trust Him for these; you may as well trust Him for all the rest.
Then, again, there comes up this other thought: Not only are you compelled to exercise unanxious dependence in regard to a matter which you cannot influence—the life of the body—and that is the greater; but, still further, God gives you that . Very well: God gives you the greater; and God’s great gifts are always inclusive of God’s little gifts. When He bestows a thing, He bestows all the consequences of the thing as well. When He gives a life, He swears by the gift, that He will give what is needful to sustain it. God does not stop half way in any of His bestowments. He gives royally and liberally, honestly and sincerely, logically and completely. When He bestows a life, therefore, you may be quite sure that He is not going to stultify His own gift by retaining unbestowed anything that is wanted for its blessing and its power. You have had to trust Him for the greater; trust Him for the less. He has given you the greater—no doubt He will give you the less. ‘The life is more than meat, and the body than raiment.’ ‘Which of you, by taking thought, can add one cubit unto his stature? And why take ye thought for raiment?’
Then there is another thought. Look at God’s ways of doing with all His creatures. The animate and the inanimate creation are appealed to, the fowls of the air and the lilies of the field, the one in reference to food and the other in reference to clothing, which are the two great wants already spoken of by Christ in the previous verses. I am not going to linger at all on the exquisite beauty of these illustrations. Every sensitive heart and pure eye dwell upon them with delight. The ‘fowls of the air,’ the lilies of the field,’ ‘they toil not, neither do they spin’; and then, with what an eye for the beauty of God’s universe,—‘Solomon, in all his glory, was not arrayed like one of these!’ Now, what is the force of this consideration? It is this— There is a specimen, in an inferior creation, of the divine care which you can trust , you men who are ‘better than they.’ And not only that:— There is an instance, not only of God’s giving things that are necessary, but of God’s giving more, lavishing beauty upon the flowers of the field. I do not think that we sufficiently dwell upon the moral and spiritual uses of beauty in God’s universe. That everywhere His loving, wooing hand should touch the flower into grace, and deck all barren places with glory and with fairness—what does that reveal to us about Him? It says to us, He does not give scantily: it is not the mere measure of what is wanted, absolutely needed, to support a bare existence, that God bestows. He ‘taketh pleasure in the prosperity of His servants.’ Joy, and love, and beauty, belong to Him; and the smile upon His face that comes from the contemplation of His own fairness flung out into His glorious creation, is a prophecy of the gladness that comes into His heart from His own holiness and more ethereal beauty adorning the spiritual creatures whom He has made to flash back His likeness. The flowers of the field are so clothed that we may learn the lesson that it is a fair Spirit, and a loving Spirit, and a bountiful Spirit, and a royal Heart, that presides over the bestowments of creation, and allots gifts to men.
But notice further, how much of the force of what Christ says here depends on the consideration of the inferiority of these creatures who are thus blessed; and also notice what are the particulars of that inferiority. We read that verse, ‘They sow not, neither do they reap, nor gather into barns,’ as if it marked out a particular in which their free and untoilsome lives were superior to ours. It is the very opposite. It is part of the characteristics that mark them as lower than we, that they have not to work for the future. They reap not, they sow not, they gather not;—are ye not much better than they? Better in this, amongst other things, that God has given us the privilege of influencing the future by our faithful toil, by the sweat of our brow and the labour of our hands. These creatures labour not, and yet they are fed. And the lesson for us is—much more may we, whom God has blessed with the power of work, and gifted with force to mould the future, be sure that He will bless the exercise of the prerogative by which He exalts us above inferior creatures, and makes us capable of toil. You can influence to-morrow. What you can influence by work, fret not about, for you can work. What you cannot influence by work, fret not about, for it is vain. ‘They toil not, neither do they spin.’ You are lifted above them because God has given you hands that can grasp the tool or the pen. Man’s crown of glory, as well as man’s curse and punishment, is, ‘In the sweat of thy brow shalt thou eat bread.’ So learn what you have to do with that great power of anticipation. It is meant to be the guide of wise work. It is meant to be the support for far-reaching, strenuous action. It is meant to elevate us above mere living from hand to mouth; to ennoble our whole being by leading to and directing toil that is blessed because there is no anxiety in it, labour that will be successful since it is according to the will of that God who has endowed us with the power of putting it forth.
Then there comes another inferiority. ‘Your heavenly Father feedeth them.’ They cannot say ‘ Father! ’ and yet they are fed. You are above them by the prerogative of toil. You are above them by the nearer relation which you sustain to your Father in heaven. He is their Maker, and lavishes His goodness upon them: He is your Father, and He will not forget His child. They cannot trust: you can. They might be anxious, if they could look forward, for they know not the hand that feeds them; but you can turn round, and recognise the source of all blessings. So, doubly ought you to be guarded from care by the lesson of that free joyful Nature that lies round about you, and to say, ‘I have no fear of famine, nor of poverty, nor of want; for He feedeth the ravens when they cry. There is no reason for distrust. Shame on me if I am anxious, for every lily of the field blows its beauty, and every bird of the air carols its song without sorrowful foreboding, and yet there is no Father in heaven to them!’
And the last Inferiority is this; ‘To-day it is, and to-morrow it is cast into the oven.’ Their little life is thus blessed and brightened. Oh, how much greater will be the mercies that belong to them who have a longer life upon earth, and who never die! The lesson is not—These are the plebeians in God’s universe, and you are the aristocracy, and you may trust Him; but it is—They, by their inferior place, have lesser and lower wants, wants but for a bounded being, wants that stretch not beyond earthly existence, and that for a brief span. They are blessed in the present, for the oven to-morrow saddens not the blossoming to-day. You have nobler necessities and higher longings, wants that belong to a soul that never dies, to a nature which may glow with the consciousness that God is your Father, wants which ‘look before and after,’ therefore, you are ‘better than they’; and ‘shall He not much more clothe you, O ye of little faith?’
II. And now, in the second place, there is here another general line of considerations tending to dispel all anxious care—the thought that it is contrary to all the lessons of Religion, or Revelation, which show it to be heathenish.
There are three clauses devoted to the illustration of this thought: ‘After all these things do the Gentiles seek’; ‘your heavenly Father knoweth that ye have need of all these things’; ‘seek ye first the kingdom of God, and His righteousness, and all these things shall be added unto you.’
The first clause contains the principle, that solicitude for the future is at bottom heathen worldly-mindedness. The heathen tendency in us all leads to an overestimate of material good, and it is a question of circumstances whether that shall show itself in heaping up earthly treasures, or in anxious care. These are the same plant, only the one is growing in the tropics of sunny prosperity, and the other in the arctic zone of chill penury. The one is the sin of the worldly-minded rich man, the other is the sin of the worldly-minded poor man. The character is the same in both, turned inside out! And, therefore, the words, ‘ye cannot serve God and Mammon,’ stand in this chapter in the centre between our Lord’s warning against laying up treasures on earth, and His warning against being full of cares for earth. He would show us thereby that these two apparently opposite states of mind in reality spring from that one root, and are equally, though differently, ‘serving Mammon.’ We do not sufficiently reflect upon that. We say, perhaps, this intense solicitude of ours is a matter of temperament, or of circumstances. So it may be: but the Gospel was sent to help us to cure worldly temperaments, and to master circumstances. But the reason why we are troubled and careful about the things of this life lies here, that our hearts have taken an earthly direction, that we are at bottom heathenish in our lives and in our desires. It is the very characteristic of the Gentile (that is to say, of the heathen) that earth should bound his horizon. It is the very characteristic of the worldly man that all his anxieties on the one hand, and all his joys on the other, should be ‘cribbed, cabined and confined’ within the narrow sphere of the visible. When a Christian is living in the foreboding of some earthly sorrow coming down upon him, and is feeling as if there would be nothing left if some earthly treasure were swept away, is that not, in the very root of it, idolatry—worldly-mindedness? Is it not clean contrary to all our profession that for us ‘there is none upon earth that we desire besides Thee’? Anxious care rests upon a basis of heathen worldly-mindedness.
Anxious care rests upon a basis, too, of heathen misunderstanding of the character of God. ‘Your heavenly Father knoweth that you have need of all these things.’ The heathen thought of God is that He is far removed from our perplexities, either ignorant of our struggles, or unsympathising with them. The Christian has the double armour against anxiety—the name of the Father, and the conviction that the Father’s knowledge is co-extensive with the Father’s love. He who calls us His children thoroughly understands what His children want. And so, anxiety is contrary to the very name by which we have learned to call God, and to the pledge of pitying care and perfect knowledge of our frame which lies in the words ‘our Father.’ Our Father is the name of God, and our Father intensely cares for us, and lovingly does all things for us.
And then, still further, Christ points out here, not only what is the real root of this solicitous care—something very like worldly-mindedness, heathen worldly-mindedness; but He points out what is the one counterpoise of it—‘seek first the kingdom of God.’ It is of no use only to tell men that they ought to trust, that the birds of the air might teach them to trust, that the flowers of the field might preach resignation and confidence to them. It is of no use to attempt to scold them into trust, by telling them that distrust is heathenish. You must fill the heart with a supreme and transcendent desire after the one supreme object, and then there will be no room or leisure left for anxious care after the lesser. Have inwrought into your being, Christian man, the opposite of that heathen over-regard for earthly things. ‘Seek first the kingdom of God.’ Let all your spirit be stretching itself out towards that divine and blessed reality, longing to be a subject of that kingdom, and a possessor of that righteousness; and ‘the cares that infest the day’ will steal away from out of the sacred pavilion of your believing spirit. Fill your heart with desires after what is worthy of desire; and the greater having entered in, all lesser objects will rank themselves in the right place, and the ‘glory that excelleth’ will outshine the seducing brightness of the paltry present. Oh! it is want of love, it is want of earnest desire, it is want of firm conviction that God, God only, God by Himself, is enough for me, that makes me careful and troubled. And therefore, if I could only attain unto that sublime and calm height of perfect conviction, that He is sufficient for me, that He is with me for ever,—the satisfying object of my desires and the glorious reward of my searchings,—let life and death come as they may, let riches, poverty, health, sickness, all the antitheses of human circumstances storm down upon me in quick alternation, yet in them all I shall be content and peaceful. God is beside me, and His presence brings in its train whatsoever things I need. You cannot cast out the sin of foreboding thoughts by any power short of the entrance of Christ and His love. The blessings of faith and felt communion leave no room nor leisure for anxiety.
III. Finally, Christ here tells us, that thought for the morrow is contrary to all the scheme of Providence, which shows it to be vain.
‘The morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.’
I interpret these two clauses as meaning this: To-morrow has anxieties enough of its own, alter and in spite of all the anxieties about it to-day by which you try to free it from care when it comes. Every day—every day will have its evil, have it to the end. And every day will have evil enough to task all the strength that a man has to cope with it. So that it just comes to this: Anxiety,—it is all vain. After all your careful watching for the corner of the heaven where the cloud is to come from, there will be a cloud, and it will rise somewhere, but you never know beforehand from what quarter. The morrow shall have its own anxieties. After all your fortifying of the castle of your life, there will be some little postern left unguarded, some little weak place in the wall left uncommanded by a battery; and there, where you never looked for him, the inevitable invader will come in. After all the plunging of the hero in the fabled waters that made him invulnerable, there was the little spot on the heel, and the arrow found its way there ? There is nothing certain to happen, says the proverb, but the unforeseen. To-morrow will have its cares, spite of anything that anxiety and foreboding can do. It is God’s law of Providence that a man shall be disciplined by sorrow; and to try to escape from that law by any forecasting prudence, is utterly hopeless, and madness.
And what does your anxiety do? It does not empty to-morrow, brother, of its sorrows; but, ah! it empties to-day of its strength. It does not enable you to escape the evil, it makes you unfit to cope with it when it comes. It does not bless to-morrow, but it robs to-day. For every day has its own burden. Sufficient for each day is the evil which properly belongs to it. Do not add to-morrow’s to to-day’s. Do not drag the future into the present. The present has enough to do with its own proper concerns. We have always strength to bear the evil when it comes. We have not strength to bear the foreboding of it. ‘As thy day, thy strength shall be.’ In strict proportion to the existing exigencies will be the God-given power; but if you cram and condense to-day’s sorrows by experience, and to-morrow’s sorrows by anticipation, into the narrow round of the one four-and-twenty hours, there is no promise that ‘as that day thy strength shall be.’ God gives us (His name be praised!)—God gives us power to bear all the sorrows of His making; but He does not give us power to bear the sorrows of our own making, which the anticipation of sorrow most assuredly is.
Then: contrary to the lessons of Nature, contrary to the teachings of Religion, contrary to the scheme of Providence; weakening your strength, distracting your mind, sucking the sunshine out of every landscape, and casting a shadow over all the beauty—the curse of our lives is that heathenish, blind, useless, faithless, needless anxiety in which we do indulge. Look forward, my brother, for God has given you that royal and wonderful gift of dwelling in the future, and bringing all its glories around your present. Look forward, not for life, but for heaven; not for food and raiment, but for the righteousness after which it is blessed to hunger and thirst, and wherewith it is blessed to be clothed. Not for earth, but for heaven, let your forecasting gift of prophecy come into play. Fill the present with quiet faith, with patient waiting, with honest work, with wise reading of God’s lessons of nature, of providence, and of grace, all of which say to us, Live in God’s future, that the present may be bright: work in the present, that the future may be certain! They may well look around in expectation, sunny and unclouded, of a blessed time to come, whose hearts are already ‘fixed, trusting in the Lord.’ He to whom there are a present Christ, and a present Spirit, and a present Father, and a present forgiveness, and a present redemption, may well live expatiating in all the glorious distance of the unknown to come, sending out (if I may use such a figure) from his placid heart over all the weltering waters of this lower world, the peaceful seeking dove, his meek hope, that shall come back again from its flight with some palm-branch broken from the trees of Paradise between its bill. And he that has no such present has a future dark, chaotic, a heaving, destructive ocean; and over it there goes for ever—black-pinioned, winging its solitary and hopeless flight—the raven of his anxious thoughts, which finds no place to rest, and comes back again to the desolate ark with its foreboding croak of evil in the present and evil in the future. Live in Christ, ‘the same yesterday, and to-day, and for ever’; and His presence shall make all your past, present, and future—memory, enjoyment, and hope—to be
Greek: emblepsate (2PAAM) eis ta peteina tou ouranou hoti ou speirousin (3PPAI) oude therizousin (3PPAI) oude sunagousin (3PPAI) eis apothekas, kai o pater humon o ouranios trephei (3PPAI) auta; ouch umeis mallon diapherete (3PPAI) auton?
Amplified: Look at the birds of the air, that they do not sow, neither do they reap, nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they? (Amplified Bible - Lockman)
KJV: Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? (NLT - Tyndale House)
Philips: Look at the birds in the sky. They never sow nor reap nor store away in barns, and yet your Heavenly Father feeds them. Aren't you much more valuable to him than they are? (New Testament in Modern English)
Wuest: Consider the birds of the heaven. They are not sowing seed, nor reaping, nor even are they collecting into granaries. And yet your heavenly Father is feeding them. As for you, do you not surpass them? (Wuest: Expanded Translation: Eerdmans)
Young's Literal: look to the fowls of the heaven, for they do not sow, nor reap, nor gather into storehouses, and your heavenly Father doth nourish them; are not ye much better than they?
Look at the birds of the air, that they do not sow, nor reap nor gather into barns: emblepsate (2PAAM) eis ta peteina tou ouranou hoti ou speirousin (3PPAI) oude therizousin (3PPAI) oude sunagousin (3PPAI) eis apothekas (Mt 10:29-31; Genesis 1:29, 30, 31; Job 35:11; 38:41; Psalms 104:11,12,27,28; Psalms 145:15,16; 147:9; Luke 12:6,7,24, 25, 26, 27, 28, 29, 30, 31)
Spurgeon comments that with these words...
C H Spurgeon's comments...
Look (1689) (emblépso from en = in or on + blépo = to look) means to look in the face, fix the eyes upon and so to stare at. It includes the idea of to contemplate or consider. The aorist imperative is a command calling for one to "look now", "look effectively", and can even convey a sense of urgency.
Birds (4071) (peteinon) is a flying animal or fowl.
Not (3761) (oude from ou = not + dé = but) describes absolute negation.
Sow (4687) (speiro) means to scatter seed. Sowing, usually accomplished by broadcasting seed, which could precede or follow plowing. Fields or individual plants were fertilized with dung and the rain and sun brought different crops to maturity at different times. Following the winter rains and the ‘latter’ rains of March-April, barley was ready to be harvested in April and May, and wheat matured three or four weeks later.
Very few birds make a living from farming. You hardly ever see a red robin planting some corn. God feeds the birds. And aren't you worth more than the birds to God?
Said the robin to the sparrow:
Reap (2325) (therizo from théros = summer, harvest time) means to cut ripe grain and to gather bundles of such grain together and thus to harvest.
Gather (4863) (sunago from sún = with, together + ágo = lead) means to lead together and then to gather or collect.
Barns (596) (apotheke from apotíthemi = to put away) describes a place where anything is laid up, such as a repository of arms or arsenal, a treasury or in the present case a granary or storehouse.
Men can sow, reap and gather, but are still to be like a little bird, trusting in God to take care of them.
J C Ryle writing that Jesus
and yet your heavenly Father feeds them. Are you not worth much more than they: kai o pater humon o ouranios trephei (3PPAI) auta; ouch humeis mallon diapherete (3PPAI) auton? (Mt 6:32; 7:9; Luke 12:32)
Much more - Jesus gives two a fortiori (“how much more”) examples—“look at the birds” (Mt 6:26), “consider the lilies” (Mt 6:28)—to show that, since God cares even for the birds and the lilies, how much more will he care for his own. To be anxious, then, demonstrates a lack of trust in God, who promises that he will graciously care for “all these things” (Mt 6:33; cf. Ro 8:32). (ESV Online Study Bible Crossway)
G Campbell Morgan...
Believers know God as their "heavenly Father" and since He is our Father He will take special care of us. Why? We are the bearers of His Name, and if He did not take care of His family, what would the unsaved pagans think about Him as a Father? Would they ever be interested in knowing about Him?
Spurgeon writes that...
Matthew Henry offers some excellent advice on how to deal with worry and anxiety writing that...
Spurgeon has the following devotional on "Your heavenly Father"...
This Is My Father’s World
Feeds (5142) (trepho) means to nourish, feed or nurture.
If we worry constantly about having these essentials, we show that we have not yet learned the basic lesson nature teaches that God provides for His creatures’ needs. Have you ever seen a bird try to build more nests than its neighbor. No fox ever worried because he had only one hole in which to live and hide. No squirrel has ever been overcome by anxiety that he did not have enough nuts stored for two winters instead of only for one.
Birds work, hunting for the worms, etc God provides and then bring it back to their baby birds, but they don’t worry.
Forget Worry - Perhaps you've participated in an experiment where you were given a phrase like "red car" and then were asked to put it out of your mind. But the harder you tried, the more the "red car" dominated your thoughts. This kind of exercise shows that we can never forget something by concentrating on it.
Anxious thoughts, our natural response to the cares of life, are like that. Many of us spend sleepless nights trying to solve complex problems, and all we accomplish is fixing them more firmly in our minds.
The Bible says that instead of being weighed down by our concerns, we should give them to God. The apostle Peter put it this way: "[Cast] all your care upon Him, for He cares for you" (1 Peter 5:7). And in Philippians 4:6, the apostle Paul gave similar instruction.
Jesus told His disciples not to worry about the necessities of life, because "your heavenly Father knows that you need all these things" (Matthew 6:32).
The way to forget our worries is to concentrate on the goodness and loving care of God, not on the problems that plague us. Then we can say with the psalmist, "In the multitude of my anxieties within me, Your comforts delight my soul" (Psalm 94:19). —David C. McCasland
When we give all our cares to God,
Worry is wrong and is in essence sin. Worry is unnecessary (cp "the birds"). Worry is useless (it cannot add an hour to your life or an inch to your height). Worry is blind (to the lessons taught by God's providential care of the birds and flowers). Worry is at its very core being, a failure to trust God.
When worry is present, trust cannot crowd its way in. (Billy Graham)
Only one type of worry is correct: to worry because you worry too much. (Jewish Proverb)
Worms eat you when you’re dead; worries eat you when you’re alive. (Jewish Proverb)
Happy is the man who is too busy to worry by day, and too sleepy to worry at night.
To carry care to bed is to sleep with a pack on your back. (T C Halliburton)
Don’t tell me that worry doesn’t do any good. I know better. The things I worry about don’t happen. (Anon)
Worry is a species of myopia—nearsightedness. (E. Stanley Jones)
If we bring into one day’s thoughts the evil of many, certain and uncertain, what will be and what will never be, our load will be as intolerable as it is unreasonable. (Jeremy Taylor)
So shaken as we are, so wan with care. (William Shakespeare)
Michael Green records the following story from the life of the fourteenth-century German Johann Tauler, which aptly demonstrates something of the attitude Jesus is calling His disciples to maintain...
E. E. Wordsworth wrote that...
Warren Wiersbe writes...
Worth more (1308) (diaphero from dia = transition or separation + phéro = carry, bear) means literally to carry or bear through, then to be different from someone or something and finally to be of considerable value in view of having certain distinctive characteristics.
There’s not a bird with lonely nest,
Do you believe that you are worth much more than the birds to God? If so it would not be surprising that you might have difficulty trusting God. Remember God still loves us when we fail. We could never earn His love. We could never make Him stop loving us. Regardless of your past or your present, if you are a child of God, you are worth much more than the birds, which are creatures of God but not children.
Max Lucado has the following devotional on Mt 6:26...
George Mueller (1805-1898) is an example of the life of a man of faith, the likes of which this world has seldom seen. He took Jesus' words to heart and lived by His Lord's assurance that His heavenly Father would provide all of his basic necessities. The following section has a few of the vignettes from the life of this humble saint of God and perhaps would whet your appetite to read his free online biography (George Mueller of Bristol: and His Witness to a Prayer-Hearing God).
Dandelions And Dollars - Several years ago I was a missionary home on furlough, feeling anxious about my mounting financial needs. One morning at the farmhouse where I was staying, I talked with the Lord and finally handed over these needs to Him.
Later I was strolling through a field full of dandelions. Glancing down, I saw at my feet a crisp one-dollar bill! As I picked it up, I sensed that God wanted me to know that He would take care of me and my needs. If He wanted to, He could turn dandelions into dollars! I've carried that dollar bill with me ever since as a reminder of God's power to provide.
In Matthew 6, Jesus referred to His Father's care of the "birds of the air" and the "lilies of the field" to illustrate His eagerness to meet our material needs (Mt 6:26,28, 29). He also taught that we will have what we need if we focus on spiritual priorities. Instead of being preoccupied with worry about personal needs, we should be occupied with God's kingdom and His righteousness. And when we are, we can be assured that not some, not most, but all things that we need will be supplied.
Let's ask ourselves often: Am I preoccupied with material concerns or occupied with God's kingdom and His righteousness? We can't do both. —Joanie Yoder (Ibid)
The One who feeds the birds
Of Pigs And Sheep - When author and preacher David Field arrived at the country church where he was to be the guest speaker, he was introduced to a choir member. He asked her what she did. "I keep pigs," she replied. "How many do you have?" he inquired. Without hesitation she answered, "A hundred and ninety-two at the moment." Laughingly he responded, "Really? Are you certain of that?" With indignation she retorted, "Of course I'm sure. I've got names for all of them, haven't I?"
Imagine knowing the names of 192 pigs! But why not--if you regard them with the fondness that woman had for her herd?
What about the Creator, who has a name for each of the countless stars in the sky? (Isa. 40:26). That Creator is also our Good Shepherd, whose love for us rises far above the level of our human affection. And that Good Shepherd calls His sheep by name (Jn 10:3).
We may be tempted to think that Almighty God, who upholds galaxies upon galaxies, can't possibly be concerned about us and our problems. But Jesus said that the heavenly Father notices and cares for the needs of even the smallest animals, and that we are of much greater value (Mt. 6:26). He knows our names and meets our needs. — Vernon C. Grounds
The King of love my Shepherd is,