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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.
Matthew 6:30-33 sits inside this longer paragraph.
“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.
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.
Wherfore yf God so clothe the grasse which ys to daye in the felde and to morowe shalbe caste in to the fournace: shall he not moche more do the same vnto you o ye of lytle fayth?
Therfore take no thought sayinge: what shall we eate or what shall we drincke or wherwith shall we be clothed?
After all these thynges seke the getyls. For youre hevely father knoweth that ye have neade of all these thynges.
But rather seke ye fyrst the kyngdome of heuen and the rightwisnes therof and all these thynges shalbe ministred vnto you.
Wherefore if God so clothe the grasse of the fielde which is to day, and to morowe is cast into the ouen, shall he not doe much more vnto you, O ye of litle faith?
Therefore take no thought, saying, What shall we eate? or what shall we drinke? or where with shall we be clothed?
(For after all these things seeke the Gentiles) for your heauenly Father knoweth, that ye haue neede of all these things.
But seeke ye first the kingdome of God, and his righteousnesse, and all these things shall be ministred vnto you.
Questions where the Bible appears to say two different things, with the passages on each side set together.
73 distinct cross-references across this passage (74 total citations).
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John Trapp 1656 · Public Domain On vv30–33 30 Wherefore, if God so clothe the grass of…
30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
Ver. 30. The grass of the field, which today is, and tomorrow is cast into the oven] A fit resemblance of all outward things, the subject of our carking cares, likened (when they are at best) to the flower of grass, Isa 40:6; "The sun is no sooner risen," saith St James, {Jas 1:10-11} "with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways," his riches cannot ransom him. But as grass, when ripe, withereth, and is carried away, either by the teeth of beasts or hands of men; so are all, by impartial death. And as the scythe with a few strokes mows down thousands of piles and forms of grass; so do God’s judgments millions of men, Psa 9:17; Pro 11:21. And as grass is today a flourishing field, tomorrow cast into the oven; so are the greatest into their graves (if not into that burning fiery furnace) then when they are in their prime and pride, in their greatest flourish, in the ruff of all their jollity. As the rich fool, therefore a fool because he stuck his clothes with these flowers of the field, these fading felicities, and thought himself thereby become (as Simon Magus) some great one, Act 8:9; Jas 1:10. Contrarily St James makes it a sign of a convert, that though of high degree in the world, yet he is herein made low, that he hath low thoughts of these low things, which he seeth to be mutable and momentary, as the flower of the grass; and bids him rejoice in that he is exalted, in that he is now made a greater man ever since ( Animo magno nihil magnum): being converted he is become too big for these petty businesses. As a man grown up delights to deal in lands and lays by his cherry stones. But we pity that want of wit which maketh the mind run on baubles, but never think on aught substantial.
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O ye of little faith] Ye petty fidians, ye small faiths. Unbelief is that root of bitterness whence carefulness springeth. Hence it was that the heathen so abounded in it. Strive we therefore to a full assurance of faith and hope; so shall we roll ourselves upon God for all things needful to life and godliness. Faith fears no famine ( Fides famem non formidat. Jer. ex Tert.), it quelleth and killeth distrustful fear, but awful dread it breedeth, feedeth, fostereth, and cherisheth. When a man can say with Abraham, "God will provide," he will be out of fear and doubt; when he can believe not only God’s promise, but his providence, as David, 1Sa 26:10-11.
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 vv31, 33 Our Lord repeateth the precept before given, Mat 6:25,…
Our Lord repeateth the precept before given, Mat 6:25, wherein he forbids not all moderate and provident thoughts for things necessary, but only such thoughts as shall argue our distrust in God, or perplex and distract our minds, or be inconsistent with our duty, and the employment of our thoughts about higher and better things. This he here presseth by two arguments.
1. Because these are the things which people spend all their thoughts upon, who are not aware that they have souls to take care for, or do not understand the providence of God, or have no such relation to God as Christians have, who call God Father.
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2. You have (saith he) a heavenly Father, who, being the God of heaven, knoweth what you need, and, being your Father, will also supply your needs.
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 v33 That is, let your first and chief care be…
That is, let your first and chief care be to promote the kingdom of grace in this world, and to secure the kingdom of glory in the next; and in order unto both, seek after an universal holiness and righteousness, both of heart and life, and then fear not the want of these outward comforts, they shall be added in measure, though not to satiate; for health, though not for surfeit.
Observe, 1. That Christians must here on earth set themselves to seek heaven or the kingdom of God.
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2. That God’s kingdom cannot be sought without God;s righteousness: holiness is the only way to happiness.
3. That heaven, or the kingdom of God, must be sought in the first place, with our chief care and principal endeavour.
4. That heaven being once secured by us, all earthly things will be superadded by God, as he sees needful and convenient for us.
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 vv30–33 Therefore take no thought,.... That is, for the morrow,…
Therefore take no thought,.... That is, for the morrow, as it is explained, Luk 6:34 for it is lawful to take proper care and thought for present food, drink, and raiment; but not to be anxiously concerned for futurity;
saying, what shall we eat? or what shall we drink? or wherewithal shall we be clothed? These are a repetition of the several things instanced in, and are the very language and expressions of men of little faith; as in the above citation, , "what shall I eat tomorrow?"
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 vv30, 31, 33 The grass of the field - is a general…
The grass of the field - is a general expression, including both herbs and flowers. Into the still - This is the natural sense of the passage. For it can hardly be supposed that grass or flowers should be thrown into the oven the day after they were cut down. Neither is it the custom in the hottest countries, where they dry fastest, to heat ovens with them. If God so clothe - The word 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv30–33 Verse 30. If God so clothe the grass of…
Verse 30. If God so clothe the grass of the field] Christ confounds both the luxury of the rich in their superfluities, and the distrust of the poor as to the necessaries of life. Let man, who is made for God and eternity, learn from a flower of the field how low the care of Providence stoops. All our inquietudes and distrusts proceed from lack of faith: that supplies all wants. The poor are not really such, but because they are destitute of faith.
To-morrow is cast into the oven] The inhabitants of the east, to this day, make use of dry straw, withered herbs, and stubble, to heat their ovens. Some have translated the original word κλιβανον, a still, and intimate that our Lord alludes to the distillation of herbs for medicinal purposes; but this is certainly contrary to the scope of our Lord's argument, which runs thus: If God covers with so much glory things of no farther value than to serve the meanest uses, will he not take care of his servants, who are so precious in his sight, and designed for such important services in the world? See Harmer's Observations.
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 vv31, 33 Mat 6:31-32. Therefore take no thought — Be no…
Mat 6:31-32. Therefore take no thought — Be no more distracted and torn in pieces, as it were, with anxious and unbelieving thoughts, Saying, What shall we eat, &c. — How shall we be provided for during the remainder of our lives? For after all these things do the Gentiles seek — Who are strangers to the promises of God’s covenant, and to the hopes of his glory. “It was the general character of the heathen, that they prayed to their gods, and laboured themselves, for no blessings but the temporal ones here mentioned, as is plain from the tenth Sat. of Juvenal; and that because they were in a great measure ignorant of God’s goodness, had erred fundamentally in their notions of religion, and had no certain hope of a future state.” See Eph 2:12. For your heavenly Father knoweth that ye have need of these things — Your heavenly Father is far better acquainted with all your wants than you yourselves are, and does not disregard them. There is a noble antithesis in this passage. Christ sets God’s knowledge of our wants in opposition to the anxiety of the heathen about having theirs supplied, to intimate that the one is much more effectual for that purpose than the other.
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 vv30, 32 Wherefore, if God so clothe the grass of the…
Wherefore, if God so clothe the grass of the field - What grows up in the field, or grows wild and without culture. The word “grass,” applied here to the lily, denotes merely that it is a vegetable production, or that it is among the things which grow wild, and which are used for fuel.
Which today is - It lives today, or it lives for a day. It is short-lived, and seems to be a thing of no value, and is so treated.
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Is cast into the oven - The Jews had different modes of baking. In early times they frequently baked in the sand, warmed with the heat of the sun. They constructed, also, movable ovens made of clay, brick, or plates of iron. But the most common kind, and the one here probably referred to, was made by excavating the ground 2 1/2 feet in diameter, and from 5 to 6 feet deep. This kind of oven still exists in Persia. The bottom was paved with stones. It was heated by putting wood or dry grass into the oven, and, when heated, the ashes were removed and the bread was placed on the heated stones. Frequently, however, the oven was an earthen vessel without a bottom, about 3 feet high, smeared outside and inside with clay, and placed upon a frame or support. Fire was made within or below it. When the sides were sufficiently heated, thin patches of dough were spread on the inside, and the top was covered, without removing the fire as in the other cases, and the bread was quickly baked.
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 vv30, 32, 33 "O ye of little faith;" that is, of little…
"O ye of little faith;" that is, of little confidence in God and his providence. (Menochius)
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 vv30–33 Wherefore, if God so clothe the grass--the "herbage."
Wherefore, if God so clothe the grass--the "herbage."
of the field, which to-day is, and to-morrow is cast into the oven--wild flowers cut with the grass, withering by the heat, and used for fuel. (See Jam 1:11).
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shall He not much more clothe you, O ye of little faith?--The argument here is something fresh. Gorgeous as is the array of the flowers that deck the fields, surpassing all artificial human grandeur, it is for but a brief moment; you are ravished with it to-day, and to-morrow it is gone; your own hands have seized and cast it into the oven: Shall, then, God's children, so dear to Him, and instinct with a life that cannot die, be left naked? He does not say, Shall they not be more beauteously arrayed? but, Shall He not much more clothe them? that being all He will have them regard as secured to them (compare Heb 13:5). The expression, "Little-faithed ones," which our Lord applies once and again to His disciples (Mat 8:26; Mat 14:31; Mat 16:8), can hardly be regarded as rebuking any actual manifestations of unbelief at that early period, and before such an audience. It is His way of gently chiding the spirit of unbelief, so natural even to the best, who are surrounded by a world of sense, and of kindling a generous desire to shake it off.
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 vv30, 32, 33 30. Cast into the oven — As a fuel,…
30. Cast into the oven — As a fuel, after it has become withered and dry. In the word grass, here, the lilies mentioned in a previous verse are included. These, and all other grown vegetables, such as the withered stalks of herbs and flowers, the tendrils of vines, the small branches of myrtle and rosemary, and other plants, are, in the East, where fire-wood is scarce, the fuel for the ovens or fire. See following illustration.
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 vv30–32 30. which to day is] Rather, though it is…
30. which to day is] Rather, though it is to-day.
cast into the oven] The Jewish oven was a vessel narrower at the top than at the bottom, made of baked clay. Sometimes the fuel was placed within, and the cakes laid against the sides. Sometimes the oven was heated by a fire kindled beneath or around it. Eastern travellers state that wood being rare in most parts of the East, grass, twigs, and straw are commonly used for fuel.
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 vv30–33 (30) The grass of the field.—The term is used…
(30) The grass of the field.—The term is used generically to include the meadow-flowers which were cut down with the grass, and used as fodder or as fuel. The scarcity of wood in Palestine made the latter use more common there than in Europe. The “oven” in this passage was the portable earthen vessel used by the poor for baking their bread. The coarse ligneous hay was placed below it and round it, and short-lived as the flame was, so that “the crackling of the thorns” (Psa_118:12; Ecc_7:6) became proverbial, it had time to do its work.
O ye of little faith.—The word is found only in our Lord’s teaching, and the passages in which it occurs are all singularly suggestive. The disciples were not faithless or unbelieving, but their trust was weak. They lacked in moments of anxiety the courage which leads men to rely implicitly on the love and wisdom of their Father. So in the stormy night on the lake, or when Peter began to sink in the waves, or when the disciples had forgotten to take bread, the same word recurs (Mat_8:26; Mat_14:31; Mat_16:8).
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 vv30–33 Luk_12:28 with slight differences. Luke"s rather harder phraseology is…
Luk_12:28 with slight differences. Luke"s rather harder phraseology is in Savour of it being the more original form. Wherefore; but (Revised Version). The Authorized Version is too strong for the simple de . If God so clothe. The insertion by the Revised Version of "doth" brings out the thought of the indicative mood and of the ever-presence of the action. Observe with the processes and the agencies in the development of these colours our Lord"s advice has nothing to do; origin, develop-merit, and result are all Divine. The grass (torton). Possibly literally the grass among which the lilies grow (Weiss, "Matthaus. Ev."), but probably the herbage, (Gen_1:11; cf. also probably Isa_40:6, 7 1Pe_1:24) including that of which special mention has been made the lilies. Of the field (ver. 28, note). Luke"s en agrw lays even more stress on the place in which it receives this glory. Which to-day is; rather, though to-day it is (shmeron onta). And to-morrow is cast; before our very eyes (ballomenon). Into the oven. Not the fixed but the portable oven (eiv klibanon), "a large jar made of clay, about three feet high, and widening towards the bottom... heated with dry twigs and grass" (Smith"s "Dict."); cf. also Carr for a description of the Indian method of making chupatties. Shall he not much more clothe you, O ye of little faith? Oligopistoi , except in the parallel passage of Luke, comes in Matthew alone in the New Testament, (Mat_8:26 Mat_14:31 Mat_16:8) in each case referring to want of faith under the pressure of earthly trials. It is the New Testament expression of Pro_24:10.
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 vv30, 32, 33 Much more clothe you.
Mat_6:30
Much more clothe you.
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Therefore
I. We should from hence be excited to magnify and adore the goodness of God, who, as a common Father, provides for the maintenance of all His creatures.
II. We should never be tempted to do anything unjust, in order to increase our substance or gain a livelihood. We may improve our circumstances, but within the bounds of strict honesty. Whenever we find it impossible to mend our condition without deceitful and unrighteous dealing, we ought to conclude that it is the will of God we should remain as we are.
III. We should be filled with resignation and contentment, being fully convinced that He who thus constantly provides for the substance of such inferior beings will never suffer us to want anything which is truly needful. (Nicolas Carter, D. D.)
Particular providence
I. Explain what we understand by a particular providence. Many deny that God exercises a particular providence over the world. They acknowledge that God rules by general rules, but deny that these leave room for contingencies.
II. Offer some considerations in favour of a particular providence.
1. That it appears from the nature of providence that it must be particular. We can no more conceive that one creature can uphold itself than another. It is absurd to suppose that a created object is independent of its Creator.
2. The supreme and ultimate end of Divine providence proves it to be particular. If God exercises a government over the world it is to some definite end; hence, providence must be particular over the parts as much as the whole.
3. The goodness of God requires Him to exercise a particular providence over His creatures. This leads Him to care for every member of His family.
4. The Scriptures represent God as exercising a particular providence over every part of creation. He telleth the number of the stars.
Learn:
1. Then there can be no such thing as chance.
2. Then God will certainly accomplish His ultimate end in creation.
3. A particular providence displays the perfections of God in a glorious light.
4. The whole world is under obligations to Him for the favours it enjoys. (Y. Emmons, 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 vv30–33 30. If God so clothe the grass of the…
30. If God so clothe the grass of the field. Wild flowers belong to the herbage that is cut with the grass. In Palestine the forests in many localities disappeared thousands of years ago, and in the scarcity of fuel, dried grass and weeds are often used to heat the oven.
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 vv30, 31, 33 Application of the argument:
Application of the argument:
v. 30. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?
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The lilies, whose blossoms teach such a great lesson, belong to the grasses; they may even be classed as weeds, if their number and persistence interferes with the tilling of the soil. They belong to the creatures with little value, comparatively speaking. The natives of Palestine, to this day, make use of hay, stubble, and withered herbs to heat their clay ovens, round pots, narrow at the top. These plants of the field, then, which stand so low in the estimation of men that they are used for fuel, are yet so highly esteemed by the Lord that He clothes them in splendid garments, more wonderful than the most gorgeous apparel of Israel’s richest king. And children of God should permit themselves to be harassed by anxious care as to the clothing that they need? Such conduct must surely be a sign of little faith.
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 vv30, 32 so clothes the grass in the fields
so clothes the grass in the fields
Jesus continues to speak 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)
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grass
If your language has a word that includes "grass" and the word you used for "lilies" in the previous verse, you can use it here.
is thrown into the oven
The Jews at that time used grass in their fires to cook their food. This can be stated in active form. AT: "someone throws it into a fire" or "someone burns it" (See: Active or Passive)
how much more will he clothe you ... faith?
Jesus uses this question to teach the people that God will provide what they need. AT: "he will certainly clothe you ... faith." (See: Rhetorical Question)
you of little faith
"you who have such little faith." Jesus addresses the people this way because their anxiety about clothing shows they have little faith in God.
Therefore
"Because of all of this"
What clothes will we wear
In this sentence, "clothes" is a synecdoche for material possessions. AT: "What possessions will we have" (See: Synecdoche)
translationWords
God
faith
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 vv30, 32, 33 6:30 Little faith results from the failure to understand…
6:30 Little faith results from the failure to understand one’s value to God and the extent of God’s providential protection.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.