See the birds of the sky, that they don’t sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren’t you of much more value than they?
“Which of you, by being anxious, can add one moment to his lifespan? Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don’t toil, neither do they spin, yet I tell you that even Solomon in all his glory was not dressed like one of these. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won’t he much more clothe you, you of little faith?
“Therefore don’t be anxious, saying, ‘What will we eat?’, ‘What will we drink?’ or, ‘With what will we be clothed?’ For the Gentiles seek after all these things; for your heavenly Father knows that you need all these things. But seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well. Therefore don’t be anxious for tomorrow, for tomorrow will be anxious for itself. Each day’s own evil is sufficient.
Geneva Bible translators 1599 · Public Domain On vv26–28 Of the air, or that live in the air:…
Of the air, or that live in the air: for in all tongues almost this word Heaven is taken for the air.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv26–34 26 Behold the fowls of the air: for they…
26 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?
Ver. 26. Behold (or cast your eyes upon) the fowls of the air] Look upon them intently (εμβλεψατε), consider them wisely, learn of them carefully, to cast away carnal carefulness, and to cast all your care upon God, who careth for them, how much more for you? "Ask now the fowls of the air, and they shall tell thee," saith Job, {Job 12:7} "that there is a reward for the righteous, and a God that judgeth in the earth." As he made them at first for his own glory (that we might admire his workmanship in their multitude and variety of colours, tunes, and taste, 1Co 15:39), and for our both use and delight; so he knows them all, Psa 50:11, and maintaineth them, providing both for their use, Psa 147:9, and delight, Psa 104:12, giving us wisdom beyond them, Job 39:17, and yet setting us to school to them, to learn dependence upon God, both for preservation from evil, Mat 10:29, and for provision of good, as here and Job 39:16. He taketh care of the ostrich’s young ones, and of the young ravens that cry unto him, Psa 147:9. They are fed of God when forsaken of their dams and left bare and destitute, for out of their dung and carrion, brought before to the nest, ariseth a worm, which creepeth to their mouth and feedeth them. (Aristot., Hist. Animal. ix. 31.)
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They sow not, neither do they reap, &c.] They take no care, nor have any to care for them, as geese, hens, and other tame pullen; and yet they are provided for, we see. And, oh, that we would see as our Saviour here enjoins us, and behold not only the fowls of the air, but the clouds above them, and other heavenly bodies! When one asked Luther, where he could be safe and at quiet? sub coelo, under heaven, said he. And to Pontanus, the Chancellor of Saxony, he propounds to be viewed and weighed by him that most beautiful arch work of heaven, resting upon no posts nor pillars, and yet standing fast for ever and ever, merely upheld by the mighty hand of God. The clouds also, as thin as the liquid contained in them; "Behold," saith he, "how they hang and move, though weighty with their burden; they salute us only, or rather threaten us, and vanish we know not whither." {a} These things would be thought on, that God may be the better rested on. "Be not ye of doubtful mind," saith our Saviour, "live not in careful suspense," hang not as meteors in the air between heaven and earth, uncertain whether to keep your standing, or fall to the ground; to trust God, or otherwise, as you can, to make sure for yourselves. Meteors are matters that few men can tell what to make of; Aristotle himself confesseth that he knew little of many of them. {b} And as little can the distrustful person tell what to make of those infinite projects and discourses in the air that he incessantly frames for the compassing of his desires. When he needs but either to look up to the birds or down to the lilies, and learn, that if God feed and clothe them without any their care and pains, surely he will much more provide for his people that rely upon him, and with their reasonable pains and moderate care do serve his providence. Shall the great housekeeper of the world water his flowers, prune his plants, fodder his cattle, and not feed and clothe his children? Never think it. God provided for the necessity and comfort of the unreasonable creatures ere he made them; grass for the beasts, and light for all living and moving creatures, and all for man, for the man in Christ especially. Compare Psa 8:4-5, with Heb 2:6-8, and it will appear that whatsoever is spoken there of a man is applied to Christ; and so is proper to the saints, by virtue of their union with Christ. In which respect, saith one, they are more glorious than heaven, angels, or any creature: and shall these want food and raiment?
{a} Non decidentes, sed velut torvo vultu nobis salutatis subito diffugiunt. Luther.
{b} μη μετεωριζεσθε, Luk 12:29. Meteora dicta volunt, quod animos hominum suspensos, dubios, et quasi fluetuantes teneant. Aristoteles fatetur se de quibuadam eorum adhuc dubitare, quaedam vero aliquo modo attigisse. Magir. Physlolog.
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.
Matthew Poole 1685 · Public Domain On vv26, 27, 28, 31, 33, 34 God takes care of all his creatures. For example,…
God takes care of all his creatures. For example, consider
the fowls, and those not the tame fowls about your houses, but the fowls of the air, for whom the housewife’s hand doth not provide, neither hath God fitted them for any labour by which they can procure their livelihood, nor doth he require any such thing of them, nor do they labour; yet their Creator (who is
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your heavenly Father) feedeth them. You have much more reason to trust in God, if you could not labour, being hindered by his providence, for you are more excellent beings than sensitive creatures, and you have a further relation to God than that of creatures to the Creator, for God is your heavenly Father; you are in the order of nature, and especially considering that God is your Father, much better than they.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv27, 33, 34 Four arguments are here used by our Saviour to…
Four arguments are here used by our Saviour to dissuade us from the sin of anxious care; it is needless, it is fruitless, it is heathenish, it is 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?
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2. It is fruitless; Which of you by taking thought can add one cubit his stature? that is, by all our solictous care, we can add nothing either to the length or comfort of our lives.
3. It is heathenish; After all these things do the Gentiles seek.
4. It is brutish; nay, worse than brutish: the fowls of the air, and the beasts of the field, are fed by God; much more shall his children. Has not God a breakfast for every beast in the wilderness, that comes leaping out of its den? and will he not much more provide for you, O ye of little faith? Surely he that feeds the ravens when they cry, will not starve his children when they pray.
Naturalists observe of the raven, that she exposes her young ones as soon as they are hatched, leaves them meatless and featherless, to shift and struggle with hunger as soon as they come into the world; and whether by the dew from heaven, or flies or worms, God feedeth them; when they gape and cry, they are provided for: from whence our Saviour infers, that man being much better, that is, a more considerable creature than the fowls, the providence of God will provide for him, though no solicitude and anxious thoughtfulness of his contributes thereunto.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv26–33 Which of you by taking thought,.... As Christ argued…
Which of you by taking thought,.... As Christ argued before, from the unnecessariness of anxious thoughts and cares, about the provisions of life; so here, from the unprofitableness of them; it being impossible for a man, with all his care and thought, to
add one cubit unto his stature, or "to his age"; so the word is rendered, Joh 9:21 to the days of his life, he is so solicitous about; for a cubit may as well be applied to a man's age, as an "hand's breadth" is to his days, Psa 39:5. Nor is it so reasonable to think, that Christ should be speaking of making such an addition to a man's height; though that, to be sure, is an impossible thing: since the far greater part of Christ's hearers must be come to their full growth, and could not hope to have any addition made to their height; though they might hope to add to their days; much less such a monstrous one as that of a cubit, and which is a strong reason against the other sense of the word, and for this: for our Lord is speaking of something very small, which men cannot do; as appears from what Luke says, Luk 12:26 "If ye then be not able to do that which is least, why take ye thought for the rest?" Whereas, to add a cubit to a man's height, is a great deal:
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"the stature of a middling man (says (f) Bartenora) is three cubits.''
And to add one more, makes a large addition to his stature; but to apply this to a man's age, is a small matter, and yet is what men cannot do: the sense of the words is this, that no man, by all the care and thought he can make use of, is ever able to add one cubit, or the least measure to his days; he cannot lengthen out his life one year, one month, one day, one hour; no, not one moment.
(f) In Misn. Erubim, c. 4. sect. 5. & Negaim, c. 13. sect. 11.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv27, 29, 30, 31, 33, 34 And which of you - If you are ever…
And which of you - If you are ever so careful, can even add a moment to your own life thereby? This seems to be far the most easy and natural sense of the words.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv26–34 Verse 26. Behold the fowls of the air] The…
Verse 26. Behold the fowls of the air] The second reason why we should not be anxiously concerned about the future, is the example of the smaller animals, which the providence of God feeds without their own labour; though he be not their father. We never knew an earthly father take care of his fowls, and neglect his children; and shall we fear this from our heavenly Father? God forbid! That man is utterly unworthy to have God for his father, who depends less upon his goodness, wisdom, and power, than upon a crop of corn, which may be spoiled either in the field or in the barn. If our great Creator have made us capable of knowing, loving, and enjoying himself eternally, what may we not expect from him, after so great a gift?
They sow not, neither do they reap] There is a saying among the rabbins almost similar to this - "Hast thou ever seen a beast or a fowl that had a workshop? yet they are fed without labour and without anxiety. They were created for the service of man, and man was created that he might serve his Creator. Man also would have been supported without labour and anxiety, had he not corrupted his ways. Hast thou ever seen a lion carrying burthens, a stag gathering summer fruits, a fox selling merchandise, or a wolf selling oil, that they might thus gain their support? And yet they are fed without care or labour. Arguing therefore from the less to the greater, if they which were created that they might serve me, are nourished without labour and anxiety, how much more I, who have been created that I might serve my Maker! What therefore is the cause, why I should be obliged to labour in order to get my daily bread? Answer, SIN." This is a curious and important extract, and is highly worthy of the reader's attention. See Schoettgen.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv28, 31, 33, 34 Mat 6:28-30. And why take ye thought — Why…
Mat 6:28-30. And why take ye thought — Why are you anxious about raiment? Consider the lilies of the field — Observe not only the animal, but, what is yet much lower, the vegetable part of the creation, and mark how the flowers of the meadows grow; they toil not — To prepare the materials of their covering; nor do they spin — Or weave them into garments. “The expression ου κοπια, here rendered, they toil not, denotes rural labour, 2Ti 2:6; and therefore is beautifully used in a discourse of clothing, the materials of which are produced by agriculture.” — Macknight. Even Solomon in all his glory — In his royal magnificence, and when sitting on his throne of ivory and gold, 1Ki 10:18; was not arrayed like one of these — Namely, in garments of so pure a white, and of such curious workmanship, as one of these lilies presents to your view. The eastern princes were often clothed in white robes, (and they were generally accounted a magnificent apparel; see Est 8:15, Dan 7:9;) and therefore Calmet and Doddridge properly refer this dress of Solomon to the whiteness of the lilies, rather than to tulips of various colours. or a purple kind of lily, supposed by Ray (On the Creation, page 107,) to be here intended by κρινα, the word we render lilies. Wherefore if God so clothe the grass of the field, &c. — If an inanimate thing, so trifling in its nature, and uncertain in its duration, is thus beautifully adorned, will not God take care to clothe you, who are more valuable, as ye are men endowed with reason, but especially as ye are my servants and friends? The grass of the field, is a general expression, including both herbs and flowers. Dr. Campbell renders the original expression, τον χορτον, the herbage, and observes, that it is evident from the lily being included under the term, that more is meant by it than is signified with us by the word grass; and he quotes Grotius as remarking that the Hebrews ranked the whole vegetable system under two classes, עצ, gnets, and עשּׁב, gnesheb, the former including all sorts of shrubs, as well as trees, and the latter every kind of plant, which has not, like trees and shrubs, a perennial stalk. Which to-day is — Namely, in the field; and to-morrow is cast into the oven — The word κλιβανον, here rendered the oven, is interpreted by some a still, for distilling herbs; but “there is no reason,” says Macknight, “to alter the translation, since it appears from Mat 13:10, that they used some kind of vegetable substances for fuel, particularly tares, which, if they were annuals, might be sufficiently dry for immediate use by the time they were cut down, as the herb of the field is here said to be; or to-morrow, in the text may mean, not the day immediately after the herbs are cut down, but any time soon after, the expression being proverbial, and easily admitting of this signification.” Dr. Campbell is of the same mind, observing that he had not seen a vestige of evidence in any ancient author, that the art of distillation was then known, or any authority, sacred or profane, for translating the word κλιβανος, a still. He thinks the scarcity of fuel in those parts, both formerly and at present, fully accounts for their having recourse to withered herbs for heating their ovens. It accounts also, he supposes, for the frequent recourse of the sacred penmen to those similitudes, whereby things found unfit for any nobler purpose, are represented as reserved for the fire. Add to this, Shaw (Trav. page 25,) and Harmer (chap. 4. obs. 6,) inform us, that myrtle, rosemary, and other plants, are made use of in Barbary to heat their ovens. Our Lord, to check every kind of distrust of the divine providence, and to encourage confidence therein, adds, O ye of little faith — Or, O ye distrustful, as Campbell renders the word ολιγοπιστοι, observing, that “it is quite in the genius of the Greek language to express, by such compound words, what in other languages is expressed by a more simple term.” It is hardly necessary to observe here, that “it does not follow from our Lord’s application of the expression, O ye of little faith, that it is an exercise of faith to sit with our arms folded, expecting support from the divine providence, without any action of our own; but after having done what prudence directs for providing the necessaries of life, we ought to trust in God, believing that he will make our labours effectual by his blessing.” It is remarked here by Dr. Doddridge, that the word αμφιεννυσιν, rendered clothe the grass of the field, properly implies the putting on a complete dress, that surrounds the body on all sides; and beautifully expresses that external membrane, which (like the skin in a human body) at once adorns the tender fabric of the vegetable, and guards it from the injuries of the weather. Every microscope in which a flower is viewed, gives a lively comment on this text.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv26, 27, 28, 30, 32, 34 Behold the fowls of the air - The second…
Behold the fowls of the air - The second argument for confidence in the providence of God is derived from a beautiful reference to the fowls or feathered tribes. See, said the Saviour, see the fowls of the air: they have no anxiety about the supply of their wants; they do not sow or reap; they fill the grove with music, and meet the coming light of the morning with their songs, and pour their notes on the zephyrs of the evening, unanxious about the supply of their needs; yet how few die with hunger! How regularly are they fed from the hand of God! How he ministers to their unnumbered wants! How cheerfully and regularly are their necessities supplied! You, said the Saviour to his disciples, you are of more consequence than they are; and shall God feed them in such numbers, and suffer you to want? It cannot be. Put confidence, then, in that Universal Parent that feeds all the fowls of the air, and do not fear but that he will also supply your needs.
Better than they - Of more consequence. Your lives are of more importance than theirs, and God will therefore provide for them.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv27, 30, 32, 33, 34 Why should the children of God fear want, when…
Why should the children of God fear want, when we behold the very birds of the air do not go unprovided? Moreover, what possible good can this anxiety, this diffidence procure them? Almighty God gives life and growth, which you cannot do with all your solicitude, however intensely you think. Apollo may plant, Paul may water, but God alone can give the increase. (1 Corinthians iii. 6.) Of how much greater consequence is it then to love and serve Him, and to live for Him alone! (Haydock)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv26–34 Behold the fowls of the air--in Mat 6:28, "observe…
Behold the fowls of the air--in Mat 6:28, "observe well," and in Luk 12:24, "consider"--so as to learn wisdom from them.
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?--nobler in yourselves and dearer to God. The argument here is from the greater to the less; but how rich in detail! The brute creation--void of reason--are incapable of sowing, reaping, and storing: yet your heavenly Father suffers them not helplessly to perish, but sustains them without any of those processes. Will He see, then, His own children using all the means which reason dictates for procuring the things needful for the body--looking up to Himself at every step--and yet leave them to starve?
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv26, 27, 28, 30, 32, 33, 34 26. Fowls of the air — They do their…
26. Fowls of the air — They do their part, and God takes care of the rest. Hence we have not an unintelligent fate, or a blind chance to deal with; but a heavenly Father, who knows his children, and how to provide for them. The birds of heaven shall teach you to live by faith.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv26, 27, 28, 29, 30, 31, 32, 34 26. fowls] Old English for birds; cp.
26. fowls] Old English for birds; cp.
“Smale fowles maken melodie
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That slepen all the night with open yhe.” Chaucer.
There is no argument here against forethought or labour. In one sense “trusting to providence” is idleness and a sin. God has appointed labour as the means whereby man provides for his wants. Even birds shew forethought, and search for the food which God has provided for them.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv26–34 (26) Behold the fowls of the air.—Better, birds. As…
(26) Behold the fowls of the air.—Better, birds. As the words were spoken we may venture to think of them as accompanied by the gesture which directed attention to the turtle-doves, the wood-pigeons, and the finches, which are conspicuous features in a Galilean landscape. Our modern use of the word has restricted “fowls” to one class of birds; but in Chaucer, and indeed in the English of the sixteenth century, it was in common use in a wider sense, and we read of the “small fowles that maken melodie,” as including the lark, the linnet, and the thrush.
Are ye not much better than they?—Here again the reasoning is à fortiori. Assuming a personal will, the will of a Father, as that which governs the order of the universe, we may trust to its wisdom and love to order all things well for the highest as for the meanest of its creatures. For those who receive whatever comes in the spirit of contented thankfulness, i.e., for those who “love God,” all things work together for good.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv26–34 Parallel passage: Luk_12:24. The less general term, "ravens" (even…
Parallel passage: Luk_12:24. The less general term, "ravens" (even though these are "of all the birds of Jerusalem decidedly the most characteristic and conspicuous," Tristram, "Land of Israel," p. 187), and the change of construction apparent in "which have no store-chamber nor barn," point to St. Luke having preserved the more original form of the saying. So also does the presence in Matthew of the Matthean phrase "heavenly." On the other hand, Matthew"s "consider" (ver. 28, vide next note) is perhaps more original. Behold (embleqate). Look on, use your natural eyes. In ver. 28 "consider" (katamayete), learn thoroughly. Our Lord, in the present verse, bids us use the powers we possess; in ver. 28 he bids us learn the lessons that we can find round us. Luke has in both places the vaguer term katanohsate , "fix your mind on." The fowls of the air; Revised Version, the birds of the heaven; (so Mat_8:20 Mat_13:32) a Hebraism. For the thought, of. Job_38:41 Psa_147:9; of. also Mishna, "Kidd.," 4:14, "Rabbi Simeon ben Eliezer used to say, Hast thou ever seen beast or bird that had a trade? Yet are they fed without anxiety." For; that (Revised Version); what you will see if you will look. They sow not, etc. They carry out as regards their food nolle of those operations which imply forethought in the past or for the future. Yet; and (Revised Version). Also what you will see. Your heavenly Father. (Mat_5:16, note) Are ye not much better than they? of much more value (Revised Version). The thought is of value in God"s eyes, (cf. Mat_10:31 Mat_12:12) as men and as his children, not of any superiority in moral attainment.
The God of the fowls and the flowers.
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The point which seems to be prominently suggested here is this: Fowls and flowers represent the creatures and the adornments of the Father"s house. Disciples represent the children of the Father"s house. It is fair and forcible argument; it comes close home to us, by its appeal to our common everyday observations and experiences, that if the Father cares, in a very marked way, for the creatures and the adornments (show a mother"s daily care to feed her birds and tend her flowers), he will much more anxiously care for every welfare of his children (see the way of that same mother with her babe). The following line of thought will be readily illustrated.
I Man is a part of God"s creation, just as truly as fowls and flowers are, and must be just as fully included in the Creator"s daily care. "The eyes of all wait on thee.
II But, if included, man must he included as man, and as God knows man, and all his wants, bodily and spiritual, seeing that God created him, and breathed into his nostrils the breath of life.
III For God"s care if we are to conceive of it as worthy of God must be in precise adaptation to each creature for whom he cares.
IV Then we may be sure that God cares for man so far as man is kin with the fowls and the flowers.
V Then we may be sure that God cares for man so far as man is superior to the fowls and the flowers. Remember Mungo Park"s reflection when, in a time of utter despair, he found a small moss, and, admiring its root, leaves, and capsule, thought thus: "Can that Being who planted, watered, and brought to perfection, in this obscure part of the world, a thing which appears of so small importance, look with unconcern upon the situation and sufferings of creatures formed after his own image? Surely not." That reflection inspired new effort, which resulted in Park"s rescue. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv28, 30, 32, 33 Consider the lilies.
Mat_6:28
Consider the lilies.
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I. God puts on the lilies and tulips such gorgeous apparel for one days wearing, spun by providence, as far surpasseth the tracery of the most splendid court, that Solomon himself, with all his wisdom and magnificence, could not match them.
II. These are but inconsiderable creatures in comparison with men, and such as God has infinitely less obligations to take care of than He has for us, who are by adoption through His Son so nearly related to Him, that He is our heavenly Father.
III. Therefore be sure He will not fail in looking after us, who are creatures of so much greater excellence in ourselves, and of so much nearer relation to Himself; insomuch that he who distrusts God in these outward things, shows want of faith, by not depending upon God according to the dignity of His nature, as well as to the obligations of His grace. (Adam Littleton, D. D.)
Consider the lilies
I. The objects to which he directs us for the lesson he would teach.
II. The lesson itself. God takes care of the lilies; the inference
(1) From the less to the greater;
(2) From the gift to the recipient. Shall God follow the gift with so much interest and be unmindful of him for whom it is intended;
(3) From the ornamental to the needful.
III. The rebuke to unbelief and call for faith. (C. M. Merry.)
Consider the lilies
1. For the sake of their tender associations. The life of flowers has all the vicissitudes of human life.
2. Consider their growth.
3. Their beauty.
4. Their unselfishness.
5. Their death. (W. E. Shalders, B. A.)
Christ and the lilies
1. Lily-life and growth teach us freedom from care.
2. The lily grows everywhere, the Oriental lily.
3. The special utility of the lily.
4. A word on this question of raiment. Life first, then clothing. (A. J. Griffiths.)
The lilies witness
or, God will take care of you.
I. So, then, there is a gospel in nature. Under pretence of exalting what God has said in His Word we must not depreciate what He has done in His works. There is a gospel in nature, not the gospel. Christ comes as the interpreter of natures gospel. This gospel of nature is especially for the poor.
II. This gospel must be mused on. Natures text must be studied-consider. Multitudes are blind and deaf, not through misfortune, but from disposition. Natures gospel has no vision for those who consider not.
III. This gospel is very convincing and consolatory as explained by jesus christ.
1. God takes care of the lilies and the grass. They do not grow by chance.
2. From these specimens of nature Jesus preaches the good news of faith in providence. Men are better than birds, and more useful. (J. Stoughton, D. D.)
Lessons from the lilies
The lily as an emblem of our blessed Lord (Son_2:1).
1. Purity.
2. Admiration at the amazing power of God.
3. The unceasing watchfulness the Almighty One extends over all His works.
4. Humility. It delights in the valleys.
5. Contentment. Other flowers may boast that they grow in more conspicuous places, that their colours are more gay; but the lily is content to be as God made it.
6. Beauty.
7. A reminder of immortality. (J. Norton.)
The preaching of nature
1. The first lesson which these silent preachers would have us learn is the unfailing care of God for His creatures.
2. They indicate a resurrection.
3. The flowers teach us a lesson of usefulness.
4. The flowers teach us to be a comfort to our neighbours. (Wilmot Buxton.)
The good life a ministry to the barren life
In the highest part of the Peak of Teneriffe, far above the clouds, and in dry and burning waste, there grows a plant which, in the spring time, fills the air with delicious fragrance. There are some of us who may be condemned to live in a barren and dry land of hard work and lonely trouble. But loving natures and gentle words can make that desert blossom as the rose. (Wilmot Buxton.)
Consider the lilies
Contentment without distrust.
I. They are clothed with beauty (1Pe_3:3-4).
II. They grow without anxiety. They never fret because of the heat, drought, rain, or cold. They pass through changes; are of different growth.
III. They are watched, although soon to pall. (Canon Titcomb, M. A.)
True contentment found in God
If the sun of Gods countenance shine upon me I may well be content to be wet with some rain of affliction. (Bishop Hall.)
Lessons from the lily
I. It has its root hidden. Secret trust, etc. No pure white lily could live without the hidden root to draw up moisture from the soil.
II. Consider how pure and sweet the lily is, and how innocent. Everybody loves them. What a picture of the Child Jesus!
III. Consider the lilies as A lesson about dress. This the special lesson of text. He clothes the lilies in white. Some children always fretting about dress. Vain about dress. Sinfully careless about dress,
IV. Consider the lily in the evening. When sun sets, close up. Dont stare at darkness, hang the head and sleep. Children should do the same.
V. Even lilies must die. (C. R. Wynne, M. A.)
The lilies of the field
We learn from the lilies something con-cerning-
I. Our fathers power. Our heavenly Father is almighty. Variety in colour, size, and form of the lily, an indication of Gods power. Gods resources are so boundless. This power will punish or save us.
II. Our fathers care. Describe the beauty and delicacy of all the parts, etc. Note concerning lilies. They are comparatively insignificant. They are perishing. They often grow amongst thorns, yet are cared for.
III. Our faith. Our weakness and liability to sickness and death. Lilies not more frail than our lives.
IV. Our future life. When stem and flower wither, root does not die, etc.
V. Jesus Christ. He is called the Lily of the valley. There are spots and flaws in the character of all others, none in His. (W. H. Booth.)
Lily lessons
I. A lesson of wonder and delight in contemplating the works of God. They are Gods workmanship.
II. Admire and love what is beautiful. Some people take no account of beauty; they want only the useful. The beauty of heaven, the beauty of holiness.
III. Diligence.
IV. Patience and punctuality. Every blossom has its season.
V. Tolerance. Lilies and roses and oaks all grow in obedience to same laws; but each after its own pattern.
VI. A lesson of faith. (E. R. Conder, D. D.)
Gods workmanship combines regality and beauty
One of the most noticeable things concerning the beauty of Gods works is this-that it is never stuck on as mere outside show, but grows out of their nature. Men often make a thing ugly first, and then cover it up with paint, or plaster, or gilding, to make it beautiful. God never does so. You will find no sham ornaments on His works. The shape He gives to each creature is just that which is fitted for it; and the colour with which He adorns it will never wash off. In His great workshop, truth and beauty go together. (E. R. Conder, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv26–34 26. Behold the fowls of the air. God feeds…
26. Behold the fowls of the air. God feeds the birds without their sowing or reaping, but they do the work for which they were created, and God takes care of them. So, too, he will take care of us—not in idleness or improvidence—but if we do the work for which God created us.
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.
C. I. Scofield 1917 · Public Domain On vv31, 33 take no thought
take no thought
Or, have no anxiety. Mat 6:34.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv26, 27, 30, 31, 33, 34 A further consideration for those of little faith:
A further consideration for those of little faith:
v. 26. 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?
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Examples of perfect trust in God who has always provided for them: the birds do even less than that expected of human beings in the matter of providing for the future, Pro 6:6; Pro 20:4. For them there is neither seed-time nor harvest; they have no barns and granaries to store food against the coming of famine. And yet, behold them! Fix your eyes upon them and think who keeps them alive, who cares for them. Their table is always set, sometimes with the choicest of foods, sometimes with just enough to sustain life, but—He feedeth them. If He cares for these humble creatures and provides for them, is there not reason to believe that His children will not want bread?
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv27, 30, 32 General Information:
General Information:
Jesus is talking to a group of people about what they as individuals should or should not do. All instances of "you" and "your" are plural. (See: Forms of You)
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Which one of you by being anxious can add one cubit to his lifespan?
Jesus uses a question to teach the people. Here to "add one cubit to his lifespan" is a metaphor for adding time to how long a person will live. AT: "None of you can, just by worrying, add years to your life. You cannot add even one minute to your life! So you should not worry about things you need." (See: Rhetorical Question and Metaphor)
one cubit
A cubit is a measure of a little less than half a meter. (See: Biblical Distance)
Why are you anxious about clothing?
Jesus uses a question to teach the people. AT: "You should not be worried about what you will wear." (See: Rhetorical Question)
Think about
"Consider"
lilies ... They do not work, and they do not spin cloth ... was not clothed like one of these
Jesus speaks about the lilies as if they were people who wore clothes. The lilies being clothed is a metaphor for the plants having beautiful and colorful flowers. (See: Personification and Metaphor)
lilies
A lily is a kind of wild flower. (See: Translate Unknowns)
I say to you
This adds emphasis to what Jesus says next.
was not clothed like one of these
This can be stated in active form. AT: "did not wear clothes that are as beautiful as these lilies" (See: Active or Passive)
translationWords
Solomon
glory
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv26, 30, 32, 33 6:26 Jesus’ logic progresses from lesser to greater: If…
6:26 Jesus’ logic progresses from lesser to greater: If the Father tends to birds (the lesser), and the disciple is far more valuable to him (the greater), then he will certainly tend to the disciples’ needs (see also 10:29-31).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.