Jesus was urging us not to worry

JESUS WAS URGING US NOT TO WORRY
EDITED BY GLENN PEASE
Luke 12:22 Then Jesus said to His disciples,
"Therefore I tell you, do not worry aboutyour life,
what you will eat, or about your body, what you will
wear.
BIBLEHUB RESOURCES
Anxiety Or Trustfulness?
Luke 12:22-30
W. Clarkson
We read of "care-encumberedmen;" and truly we see more than we could
wish of them. As we look into the faces ofthose we meet daily, we are
saddenedwith the thought that a greatweightof care rests on our race as a
heavy burden. And when we see, as we do, a few faces that wearthe look of a
sweetserenityborn of holy trust in God, we ask - Is it necessarythat such an
oppressive burden should be borne by the children of men? Jesus Christ
answers this question in the negative. He says that anxiety is quite needless to
the children of God; he says, "Trust and rest; believe in God, and be at peace;
recognize the powerand the love of your heavenly Father, and do not be
'greatly moved' by temporal necessities."And he reasons with us on the

subject; he desires to prove to us the needlessnessofanxiety in the presence of
such a God and Fatheras is he whom we worship. He argues this-
1. FROM GOD'S GREATER KINDNESS TO OURSELVES. (Ver. 23.)Any
one of our friends who would do us a very greatkindness would certainly be
prepared to render us a very small favor. To one who has done us a valuable
service we should look with perfectconfidence to do some slight office for us.
The love which is equal to the one will be more than equal to the other. Now,
God has given us life, and has been sustaining us in being by his constant
visitation; he has given us our wonderfully constituted body, and he has been
preserving it in health and strength for years. Will he who has conferredthese
greatboons upon us withhold from us blessings so simple and so slight as food
and raiment? "Is not the life more than meat [food], and the body than
raiment?" Will he who grants the greaterrefuse the less?
II. FROM GOD'S CARE OF THINGS THAT ARE OF LESS ACCOUNT
THAN WE ARE. (Vers. 24, 27, 28.)"Considerthe ravens" - birds of the air,
creatures that are interesting in their degree, but unintelligent,
unaccountable, perishable:God feeds them. "Considerthe lilies, how they
grow;" they do nothing for their clothing; and not only are they unintelligent
and irresponsible like the birds, but they are unconscious, insentient things;
yet they are exquisitely fair: God clothes them. If he takes thought for such
creatures and for such things as these; if he concerns himself with that which
is so much lowerin the scale than are we, his own beloved children, createdin
his image and formed to share his own immortality, how certain it is that he
will provide for us! The Divine wisdom that expends so much upon the lower
will not neglectthe higher.
III. THE COMPLETENESS OF OUR DEPENDENCE ON GOD. (Ver. 25.)
So completely are we in the hands of our Creatorthat we cannot, by any
amount of thinking, "add one cubit to our stature." Do what we may, try what
we can, we are still absolutelydependent on God. It rests with him to decide
what shall be the length of our days, what shadow or sunshine shall fall on our

path, whether our cup shall be sweetor bitter. We are in his Divine hands; let
us be his servants;let us ask his guidance and blessing; and then let us trust
ourselves to his power and his love. And this the more that we should
remember -
IV. THE UNWORTHINESS OF GREAT CONCERN FOR SUCH
TEMPORALITIES.To be greatly troubled about what we shall eat, or what
we shall wear, or in what house we shall live, - this is pagan, but it is not
Christian; leave that to "the nations of the world" (ver. 30).
V. THE RELATION IN WHICH GOD STANDS TO US. (Ver. 30.)This is
that of an all-wise Father. "Our Fatherknows." We are in the powerof One
who is perfectly acquainted with our circumstances andwith ourselves;he
will not deny us anything are need because he is ignorant of our necessity.;he
will not give us anything that would be hurtful, for his fatherly love will
constrainhim to withhold it. We are immeasurably saferin his hands than we
should be in those of the kindest of our human friends, or than we should be if
it restedwith our own will to shape our path, to fill our cup. - C.

Biblical Illustrator
Take no thought for your life.
Luke 12:22-28
Reasonsfor banishing vexatious care
W. Burkitt.
1. It is needless;"your heavenly Fatherknoweth that ye have need of these
things"; and will certainly provide for you; and what need you take care, and
God too? Castyour care upon Him.
2. It is fruitless; "which of you, by taking care, can add one cubit to his
stature?" We may sooner, by our carping care, add a furlong to our grief,
than a cubit to our comfort. All our care, without God's help, will neither feed
us when we are hungry, nor nourish us when we are fed.
3. It is heathenish; "afterall these things do the Gentiles seek" (Matthew
6:32). The ends and objects of a Christian's thoughts ought to be higher and
more sublime than that of heathens.
4. Lastly, it is brutish, nay, worse than brutish. The birds of the air, the beasts
of the field, the ravens of the valley, all are fed and sustainedby God, without
any care of their own, much more His children. Has God a breakfastready
for every little bird that comes chirping out of its nest, and for every beastof
the field that comes leaping out of its den, and .will He not much more provide
for you? Surely, that God that feeds the ravens when they cry will not starve
His children when they pray.

(W. Burkitt.)
The body of less importance than the soul
Ray.
The body is but the husk or shell, the soul is the kernel; the body is but the
cask, the soul the precious liquor contained in it; the body is but the cabinet,
the soulthe jewel;the body is but the ship or vessel, the soul the pilot; the
body is but the tabernacle, and a poor claytabernacle or cottage toe, the soul
the inhabitant; the body is but the machine or engine, the soul that ἐνδόν τι,
that actuates and quickens it; the body is but the dark lanthorn, the soul or
spirit is the candle of the Lord, that burns in it. And seeing that there is such
difference betweenthe soul and body, in respectof excellency, surelyour
better part challenges our greatestcare anddiligence to make provision for
it... Some philosophers will not allow the body to be an essentialpart of man,
but only the vesselor vehicle of the soul; Anima cujusque est quisque. The
soul is the man. Though I would not be so unequal to it, yet I must needs
acknowledge itto be but an inferior part: it is therefore so to be treated, so
dieted, and provided, as to render it most calm and compliant with the soul,
most tractable and obsequious to the dictates of reason;not so pampered and
indulged, as to encourage it to castits rider, and to take the reins into its own
hand, and usurp dominion over the better part, the τὸ ἠγεμονικὸν, to sink and
depress it into a sordid compliance with its own lusts, atque a affigere humi
Divinae particulara aurae (Luke 15:17;Ecclesiastes12:7;Galatians 6:7, 8;
Romans 13:14; 1 Corinthians 9:27).
(Ray.)
Vanity in dress
It is enough to make one weepto think of the multitudes who are only living
for the frivolities of this life. I read lately that the Emperor of Brazil had given
the Queena dress made of spiders' webs;it took 17,000webs to make it. What

a curiosity! No doubt the Queenwould keepit all her life. Oh, what an
amount of time and labour to make this dress!It reminded me of the way we
coveroursolves with vanities, wasting a life overit. Oh I give it up, and take
the beautiful robe of Christ's righteousness.
The spirit of content
Addison.
I once engagedin discourse with a Rosicrucianaboutthe greatsecret. He
talkedof it as a spirit that lived in an emerald, and converted everything that
was near it to the highestperfection it was capable of. "It gives a lustre," said
he, " o the sun, and waterto the diamond. It irradiates every metal, and
enriches lead with all the properties of gold. It heightens smoke into flame,
flame into light, and light into glory. He further added that a single ray
dissipates pain and care and melancholy from the person on whom it falls. In
short," said he, "its presence naturally changes everyplace into a kind of
heaven." At length I found that his greatsecretwas nothing else but content.
(Addison.)
Do not borrow trouble
Alliance News.
There is no one who acts more unwisely than he that "borrows trouble." He
that borrows money may invest it to greatadvantage. The borrower of a good
book may be a great gainerby its study and perusal. But who gains by
"borrowing trouble "? Is trouble so joyous and enriching that we shall be
happier if we can only enjoy it a few days before it comes? Does itnot
withdraw the light of joy from our countenance?Does itnot withdraw our
thoughts from the present, and unfit us for its joys and pleasures? Where,
then, is the wisdom of prophesying evil that we may "borrow trouble" from
it?
(Alliance News.)

The folly of caring more for the body than the soul
T. Adams.
— The body is to the soul as a barren turf to a mine of gold, as a mud wall
about a delicate garden, as a woodenbox wherein the jewellercarries his
precious gems, as a coarse caseto a fair and rich instrument, as a rotten hedge
to a paradise, as Pharaoh's prison to a Joseph, oras a mask to a beautiful
face.
(T. Adams.)
The soul foremost
T. Adams.
I do not approve the sullenness ofthat soul which wrongs the body; but I
worse like to have the body wrong the soul, to have Hagartricked up in
Sarah's garments and setat upper end of the table. If the painted popinjay
that so dotes on her own beauty, had an eye to see how her soul used, she
would think her practice more ill-favoured and unhandsome than perfuming
a putrefied coffin, or putting mud into a glass of crystal. Forshame, let us put
the soulforemost again, and not setheaven lowestand earth uppermost.
(T. Adams.)
Both body and soul lost
Spencer.
There is a parable of a woman, who, having twin children, and both being
presentedto her, she falls deeply and fondly in love with the one, but is
carelessand disrespectfulof the other: this she will nurse herself, but that is
put forth. Her love grows up with the child she kept herself she decks it fine,
she feeds it choicely;but at last, by overmuch pampering of it, the child

surfeits, becomes mortally sick, and when it was dying she remembers herself,
and sends to look after the other child that was at nurse, so the end she might
now cherish it; but when the messengercame she finds it dying and gasping
likewise, andexamining the truth, she understands that through the mother's
carelessnessand neglectto look after it, the poor child was starved; thus was
the fond, partial mother, to her greatgrief, sorrow, and shame, deprived of
both her hopeful babes at once. Thus, every Christian is this mother, the
children are our body and soul: the former of these it is that men and women
fall deeply and fondly in love with, whilst indeed they are carelessandneglect
the other; this they dress and feed, nothing is too goodor too dear for it; but
at the lastthe body surfeits, comes by some means or other to its deathbed,
when there is very little or no hope of life; then men begin to remember the
soul, and would think of some course to save it: the minister he is sent for in
all haste to look after it; but, alas!he finds it in part dead, in part dying; and
the very truth is, the owner, through neglectand carelessness, hathstarved
the soul, and it is ready to go to hell before the body is fit for the grave. And so
the foolishfond Christian, to his eternal shame and sorrow, losethboth his
body and soul for ever.
(Spencer.)
God is the universal Provider
M. F. Sadler.
There is no such thing recognizedin Scripture as "laws ofnature," by which
the various creatures are sustained. God is here and elsewhere representedto
us as feeding them Himself: "He giveth food to all flesh." He may employ
secondarymeans, but He must Himself be present with these secondary
means, or they would not continue in actionfor a single day. And in this
respectthe Bible is infinitely more philosophical than modern books of
science:for these books representthe present state of things as carriedon by
laws themselves, whereas a law, being an unconscious rule or limitation, can
do nothing of itself. It must be kept in actionby a will, i.e., an Intelligence,

which, considering the boundless field it has to occupy, we can hold to be
nothing less than the Supreme Will.
(M. F. Sadler.)
A lessonfrom the birds
Luther had a quick eye to detectand read the lessons ofnature. Thus, on a
certain calm summer evening he happened to be standing at a window, when
he observed a small bird quietly settle down for the night. "Look how that
little fellow preaches faith to us all!" he exclaimed. "He takes hold of his twig,
tucks his head under his wing, and goes to sleep, leaving God to think for
him." Add to his stature one cubit. —
Limitations
J. Parker, D. D.
It is well for men to think that there are some things which, with all their
power, they cannot do. Some of these things are apparently very simple, yet
even though simple and easyas in some casesthey appearto be, cannotbe
done, even when men give the whole stress and pith of their minds to the
attempt. This is implied in the phraseologyof the text: Which of you by taking
thought, by anxiously considering, by most perseveringlyendcavouring, by
straining his wit and strength to the very utmost, by spending his days and
nights in the effort, can add one cubit unto his stature? There are some
difficult things which we can do by putting out all our strength. There are
others which mock the fulness of our power, and the tenacity of our patience.
We resolve to do them, and we are beatenback, and taught a lessonof self-
impotence which otherwise we never could have learned. Can you add one
cubit unto your stature? You may wearhigh-heeled boots, you may order the
tallesthats, but the height of your stature you are utterly unable to increase.
God Himself sovereignlydraws certain boundary lines. In some instances God
allows us to a large extent to draw our own boundaries; in others He presently
gives the final and decisive word, "Hitherto — no further." It is important to
know the difference betweenquantities which are variable and quantities

which are fixed. This knowledge maysave us a greatdeal of trouble, and
prevent very much pain. Can your teeth bite the rock? Howeverhungry you
are, is there strength in your jaw to bite the granite? Can your feet stand upon
the flowing river? Can you lay your finger upon the lowestof all the stars that
shine in heaven? A thousand such questions show that we are hemmed in by
the impassable;we walk upon the edge of a gulf; and our mightiest
endeavours show us that after all we are only beating ourselves againstthe
bars of a greatcage!A painted cage, but a cage still — a cage lamplit, but a
cage still. Now this limitation of our power must have some meaning. Jesus
Christ makes use of it in illustrating not only the sovereignty, but the goodness
of God. He teaches us to trust the Father, who has determined the height of
our stature. He shows that if we cannot do such apparently little things as He
has specifiedin His sermon, it is absurd to suppose we cando things which are
infinitely greater;checks ouranxiety by showing that our keenestsolicitude
about earthly concerns boots nothing when it gets beyond trust, and becomes
practicalatheism. This argument is as beautiful in its simplicity as it is
universal in its application. Whereverthere is a man, whateverhis colour,
language, age, he canunderstand this challenge, "Canyou add one cubit unto
your stature?" Why are you not taller? There seems to be room enough above
you to admit of growth. Why don't you grow? You would not shut out the
light of the sun even if you were half an inch taller! You would not imperil the
stars if you did stand half a hair's breadth higher! Why do you not add to
your stature? You can scheme, and arrange, and plot, and suggest. Sir! why
not add to your stature? You cannot. Then consider — ask yourself a few
plain searching questions. See how God rules in all the things — in your
height, in the bounds of your habitation, in all the limits which He has set to
your life. This greatfact of the Divine limitation of human poweris to rule us
in the deepestof our studies, and in the profoundest of our worship. If we lay
hold of this truth, and have a clear, deep, tender convictionof it, and of all the
truths which it represents, three great effects oughtto be produced upon our
life.
I. IT SHOULD FOSTERTHE MOST LOVING AND CONFIDENTTRUST
IN THE GOODNESSOF GOD. There is a point where we cannot go one iota
further, where we are compelledto one of two things — reverent and

intelligent trust, or the ostrich blindness which seems to proceedupon the
principle that to shut the eyes is to escape allobservationand all control. The
course of reasoning in our minds ought to be this: "I cannotadd one cubit
unto my stature;God has determined my height." If He has been mindful of
such a little thing as that, will he be unmindful of greatthings?
II. In the next place, this truth should MODERATE OUR TONE
RESPECTINGOPINIONSWHICH ARE NOT DECISIVELYSETTLED BY
REVELATION. If a man can't increase his stature, how can he increase the
volume of God's truth? If a man can't increase his stature, who gives him
authority to speak where Godhas been silent?
III. In the last place, THIS TRUTH SHOULD ENCOURAGE US TO
CULTIVATE WITH FULLER PATIENCE AND INTENSER ZEAL THE
POWERS WHICH WE KNOW TO BE CAPABLE OF EXPANSION. We see
some things most sharply by contrast. Here we have a point which challenges
contrastof the most practicaland instructive kind. For example: You cannot
add one cubit unto your stature, yet you can increase the volume and force of
your mind. See the truthfulness of the doctrine we have laid down, that in
some things Godsharply gives the final line, in others He leaves greatliberty,
and calls men to growth that seems to have no end. See how apparently
arbitrary is Divine sovereigntyin some of its workings A man can't increase
his height one inch, and yet I find nowhere a limit to intellectual supremacy
and to the expansionof intellectual power. Your body has done growing, but
your mind may just have beganto look at the alphabet of truth. When the
animal has reachedthe utmost limit of its capability, the intellectual, the
Divine may go on increasing, expanding, refining, for God constantly says to
the faithful servant, "Thouhast been faithful over a few things, I will make
thee ruler over many things." Whatsoevera man's mind legitimately attains,
God still says, "Come up higher."

IV. Again, though you cannotadd one cubit unto your stature, You MAY
RELIEVE THE PAIN OF A THOUSAND HEARTS.
V. Again, though you cannot add one cubit unto your stature, You MAY
CULTIVATE AN EVER-DEEPENINGACQUAINTANCE WITH THE
WILL OF GOD; you may know God more perfectly, read His Word with a
clearereye, receive the suggestionsand instructions of His Holy Spirit more
lovingly, more loyally and trustfully, so that you may be men in
understanding. Let us go to them, then, knowing that we are limited in our
little sphere; that there are marked and positive limitations in some cases;and
that everywhere — excepting when we are growing up into the likeness ofGod
— there is limitation. Let that rebuke human reason — let that curb human
selfishness letthat stand by us when we read the Holy Word and try to solve
its mysteries. And when we become wearyof looking at our littleness, our
experiments, and our impotence, and turn round in other directions, we find
that we may take wings — strong, great, unwearying pinions — and fly away
right up to the very heart and heaven of God! Though we be little we are
great. Though we are shut in and confined and mockedin some directions, in
other directions we are citizens of the universe, freemen of the whole creation.
Blessedare they who know alike the limit and the liberty of human life!
(J. Parker, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(22) And he said unto his disciples.—The previous words had been spoken
generallyto all who needed their warning againstgreed. What follows is

addressedto those who had alreadybeen called to the consciousness ofa
higher life.
Take no thought for your life.—Another reproduction, in a distinct context,
and as drawn forth by a specialoccasion, ofthe generalteaching of Matthew
6:25.
MacLaren's Expositions
Luke
THE RICH FOOL
ANXIOUS ABOUT EARTH, OR EARNEST ABOUT THE KINGDOM
Luke 12:22 - Luke 12:31.
The parable of the rich fool was spokento the multitude, but our Lord now
addresses the disciples. ‘Therefore’connects the following with the foregoing
teachings. The warnings againstanxiety are another application of the
prohibition of laying up treasure for self. Torturing care is the poor man’s
form of worldliness, as luxurious self-indulgence is the rich man’s. There are
two kinds of gout, as doctors tell us-one from high living, and one from
poverty of blood. This passagefalls into two parts-the prohibition against
anxious care {Luke 12:22 - Luke 12:31}, and the exhortation to set the
affections on the true treasure {Luke 12:31 - Luke 12:34}.
I. The first part gives the condemnation of anxiety about earthly necessities.

The precept is first statedgenerally, and then followedby a series of reasons
enforcing it. As to the precept, we may remark that the disciples were mostly
poor men, who might think that they were in no danger of the folly branded in
the parable. They had no barns bursting with plenty, and their concernwas
how to find food and clothing, not what to do with superfluities. Christ would
have them see that the same temper may be in them, though it takes a
different shape. Dives and Lazarus may be precisely alike.
The temper condemnedhere is ‘self-consuming care,’the opposite of trust. Its
misery is forcibly expressedby the original meaning of the Greek word, which
implies being torn in pieces, and thus paints the distraction and self-inflicted
harrassment which are the lot of the anxious mind. Prudent foresightand
strenuous work are equally outside this prohibition. Anxiety is so little akin to
foresightthat it disables from exercising it, and both hinders from seeing what
to do to provide daily bread, and from doing it.
The disciples’danger of being thus anxious may be measured by the number
and variety of reasons againstit given by Jesus. The first of these is that such
anxiety does not go deep enough, and forgets how we come to have lives to be
fed and bodies to be clothed. We have receivedthe greater, life and body,
without our anxiety. The rich foolcould keephis goods, but not his ‘soul’ or
‘life.’ How superficial, then, after all, our anxieties are, when God may end
life at any moment! Further, since the greateris given, the less which it needs
will also be given. The thought of God as ‘a faithful creator’is implied. We
must trust Him for the ‘more’; we may trust Him for the less.
The secondreasonbids us look with attention at examples of unanxious lives
abundantly fed. Perhaps Elijah’s feathered providers, or the words of the
Psalmist{Psalm 147:9}, were in Christ’s mind. The raven was one of the
‘unclean’ birds, and of ill omen, from Noah’s days, and yet had its meat in due
season, thoughthat meat was corpses.Notice the allusions to the preceding

parable in ‘sow not, neither reap,’ and in ‘neither have storehouse norbarn.’
In these particulars the birds are inferior to us, and, so to speak, the harder to
care for. If they who neither work nor store still get their living, shall not we,
who can do both? Our superior value is in part expressedby the capacityto
sow and reap; and these are more wholesome occupations fora man than
worrying.
How lovingly Jesus lookedonall creatures, andhow clearly He saw
everywhere God’s hand at work!As Luther said, ‘God spends every year in
feeding sparrows more than the revenues of the King of France.’
The third reasonis the impotence of anxiety {Luke 12:25}. It is difficult to
decide between the two possible renderings here. That of ‘a cubit’ to the
‘stature’ corresponds bestwith the growthof the lilies, while ‘age’preserves
an allusion to the rich fool, and avoids treating the addition of a footand a
half to an ordinary man’s height as a small thing. But age is not measuredby
cubits, and it is best to keepto ‘stature.’
At first sight, the argument of Luke 12:23 seems to be now inverted, and what
was ‘more’ to be now ‘least.’But the supposed addition, if possible, would be
of the smallestimportance as regards ensuring food or clothing, and
measuredby the divine powerrequired to effectit, is less than the continual
providing which God does. That smallerwork of His, no anxiety will enable us
to do. How much less canwe effect the complicated and wide-reaching
arrangements neededto feedand clothe ourselves!Anxiety is impotent. It only
works on our ownminds, racking them in vain, but has no effecton the
material world, not even on our own bodies, still less on the universe.
The fourth reasonbids us look with attention at examples of unanxious
existence clothedwith beauty. Christ here teaches the highest use of nature,

and the noblest way of looking at it. The scientific botanist considers how the
lilies grow, and cantell all about cells and chlorophyll and the like. The poet is
in raptures with their beauty. Both teachus much, but the religious wayof
looking at nature includes and transcends both the others. Nature is a
parable. It is a visible manifestation of God, and His ways there shadow His
ways with us, and are lessons in trust.
The glorious colours of the lily come from no dyer’s vats, nor the marvellous
texture of their petals from any loom. They are inferior to us in that they do
not toil or spin, and in their short blossoming time. Man’s ‘days are as grass;
as a flower of the field so he flourisheth’; but his date is longer, and therefore
he has a largerclaim on God. ‘God clothes the grass ofthe field’ is a truth
quite independent of scientific truths or hypotheses about how He does it. If
the colours of flowers depend on the visits of insects, God establishedthe
dependence, and is the real cause ofthe resulting loveliness.
The most modern theories of the evolutionist do not in the leastdiminish the
force of Christ’s appeal to creation’s witness to a loving Care in the heavens.
But that appealteaches us that we miss the best and plainest lessonofnature,
unless we see Godpresent and working in it all, and are thereby heartenedto
trust quietly in His care for us, who are better than the ravens because we
have to sow and reap, or than the lilies because we must toil and spin.
Luke 12:29 adds to the reference to clothing a repeatedprohibition as to the
other half of our anxieties, and thus rounds off the whole with the same
double warning as in verse 22. But it gives a striking metaphor in the new
command against‘being of doubtful mind.’ The word so rendered means to
be lifted on high, and thence to be tossedfrom height to depth, as a ship in a
storm. So it paints the wretchedness ofanxiety as ever shuttlecockedabout
betweenhopes and fears, sometimes up on the crestof a vain dream of good,
sometimes down in the trough of an imaginary evil. We are sure to be thus the

sport of our own fancies, unless we have our minds fixed on God in quiet
trust, and therefore stable and restful.
Luke 12:30 gives yet another reasonagainstnot only anxiety, but againstthat
eagerdesire after outward things which is the parent of anxiety. If we ‘seek
after’ them, we shall not be able to avoid being anxious and of doubtful mind.
Such seeking, says Christ, is pure heathenism. The nations of the world who
know not God make these their chief good, and securing them the aim of their
lives. If we do the like, we drop to their level. What is the difference betweena
heathen and a Christian, if the Christian has the same objects and treasures
as the heathen? That is a question which a goodmany so-calledChristians at
present would find it hard to answer.
But the crowning reasonofall is kept for the last. Much of what precedes
might be spokenby a man who had but the coldestbelief in Providence. But
the greatand blessedfaith in our Father, God, scatters allanxious care. How
should we be anxious if we know that we have a Father in heaven, and that He
knows our needs? He recognisesour claims on Him. He made the needs, and
will send the supply. That is a wide truth, stretching far beyond the mere
earthly wants of food and raiment. My wants, so far as God has made me to
feel them, are prophecies of God’s gifts. He has made them as doors by which
He will come in and bless me. How, then, can anxious care fret the heart
which feels the Father’s presence, and knows that its emptiness is the occasion
for the gift of a divine fullness? Trust is the only reasonable temper for a child
of such a father. Anxious care is a denial of His love or knowledge orpower.
II. Luke 12:31 - Luke 12:34 point out the true direction of effort and affection,
and the true way of using outward goodso as to secure the higher riches.

It is useless to tell men not to set their longings or efforts on worldly things
unless you tell them of something better. Life must have some aim, and the
mind must turn to something as supremely good. The only way to drive out
heathenish seeking afterperishable goodis to fill the heart with the love and
longing for eternal and spiritual good. The ejecteddemon comes back with a
troop at his heels unless his house be filled. To seek ‘the kingdom,’ to count it
our highestgoodto have our wills and whole being bowedin submission to the
loving will of God, to labour after entire conformity to it, to postpone all
earthly delights to that, and to count them all but loss if we may win it-this is
the true way to conquer worldly anxieties, and is the only course oflife which
will not at lastearn the stern judgment, ‘Thou fool.’
That direction of all our desires and energies to the attainment of the kingdom
which is the state of being ruled by the will of God, is to be accompaniedwith
joyous, brave confidence. How should they fear whose desires and efforts run
parallel with the ‘Father’s goodpleasure’? They are seeking as their chief
goodwhat He desires, as His chief delight, to give them. Then they may be
sure that, if He gives that, He will not withhold less gifts than may be needed.
He will not ‘spoil the ship for a ha’p’orth of tar,’ nor allow His children,
whom He has made heirs of a kingdom, to starve on their road to their crown.
If they can trust Him to give them the kingdom, they may surely trust Him for
bread and clothes.
Mark, too, the tenderness of that ‘little flock.’They might fear when they
contrastedtheir numbers with the crowds of worldly men; but, being a flock,
they have a shepherd, and that is enoughto quiet anxiety.
Seeking and courage are to be crownedby surrender of outward goodand the
use of earthly wealthin such manner as that it will secure an unfailing
treasure in heaven. The manner of obeying this command varies with
circumstances. Forsome the literal fulfilment is best; and there are more

Christian men to-day whose souls would be delivered from the snares if they
would part with their possessions thanwe are willing to believe.
Sometimes the surrender is rather to be effectedby the conscientious
consecrationand prayerful use of wealth. That is for eachman to settle for
himself. But what is not variable is the obligationto setthe kingdom high
above all else, and to use all outward wealth, as Christ’s servants, not for
luxury and self-gratification, but as in His sight and for His glory. Let us not
be afraid of believing what Jesus and His Apostles plainly teach, that wealth
so spent here is treasuredin heaven, and that a Christian’s place in the future
life depends upon this among other conditions-how he used his money here.
BensonCommentary
Luke 12:22-31. And he said unto his disciples — Having delivered the
preceding instructive and awakening parable, whereby he intended to caution
the contending brothers and the multitude againstcovetousness, sensuality,
and the love of pleasure, he now proceeds to address his disciples, and caution
them againstthose anxious cares and earthly affections whichare also very
inimical to religious dispositions, and obstructive to all progress in the divine
life. This part of his discourse he grounds on, and enforces by, the
considerationof God’s superintending providence, and on the cautionand
parable which he had just delivered. As if he had said, Since a man’s life
consistethnot in the abundance of the things he possesseth;since plenty of
goods and fruits is not capable of prolonging it one moment beyond the term
fixed for it by God; ye, my disciples, more especiallyought, for that reason, to
take no thought, or rather, as μεριμνατε means, not be solicitous for the
prolongationof your lives, by anxiously laying up a store of provisions and
clothes, &c., as if these could preserve life; no, you should considerthat the
life is more than meat, &c. See the contents of these verses explained at large
in the notes on Matthew 6:25-34. ForLuke has here, as in other places,
recapitulatedseveralprecepts given by our Lord to his followers, according to
St. Matthew, at a very different time. Some commentators, indeed, have
laboured to show that both evangelists referto the same period, but certainly

they have not been able to prove that point: and to attempt it was perfectly
unnecessary, it being surely proper that our Lord should repeatto his hearers
in Judea, who had hitherto not been favoured with his public ministry, the
doctrines which he had before delivered to such as attended his discourses in
Galilee. Neitherbe ye of a doubtful mind — Μη μετεωριζεσθε. Be not (like
meteors in the air, tossedabout by every wind) of a fluctuating, unstable mind
or judgment, agitatedwith a variety of restless, uneasythoughts. Any
speculations and musings in which the mind is suspendedin an uneasy
hesitation, might wellbe expressedby the word. The thing forbidden, says
Theophylact, is περισπασμος και του λογου αστατος περιφορα, a distracting
and unstable fluctuation of the mind, or reason, aboutprovision for the body,
which Christ would here remove from the children of God, assuring them that
his wisdomknows what is needful for them, (Luke 12:30,)and that his
fatherly care will certainly provide for them what is so.
Matthew Henry's Concise Commentary
12:22-40 Christ largelyinsisted upon this caution not to give wayto
disquieting, perplexing cares, Mt 6:25-34. The arguments here used are for
our encouragementto castour care upon God, which is the right way to get
ease. As in our stature, so in our state, it is our wisdom to take it as it is. An
eager, anxious pursuit of the things of this world, even necessarythings, ill
becomes the disciples of Christ. Fears must not prevail; when we frighten
ourselves with thoughts of evil to come, and put ourselves upon needless cares
how to avoid it. If we value the beauty of holiness, we shall not crave the
luxuries of life. Let us then examine whether we belong to this little flock.
Christ is our Master, and we are his servants;not only working servants, but
waiting servants. We must be as men that wait for their lord, that sit up while
he stays out late, to be ready to receive him. In this Christ alluded to his own
ascensionto heaven, his coming to callhis people to him by death, and his
return to judge the world. We are uncertain as to the time of his coming to us,
we should therefore be always ready. If men thus take care of their houses, let
us be thus wise for our souls. Be ye therefore ready also;as ready as the good
man of the house would be, if he knew at what hour the thief would come.
Barnes'Notes on the Bible

See this passage explainedin the notes at Matthew 6:25-33.
Jamieson-Fausset-BrownBible Commentary
22-31. (See on[1649]Mt6:25-33).
Matthew Poole's Commentary
Ver. 22-30. See Poole on"Matthew 6:25", and following verses to Matthew
6:32, where we before met with all that is here. The thoughtfulness here
forbidden is not moderate, prudent thoughtfulness, or care;but,
1. A distrustful thoughtfulness;
2. Distracting or dividing cares, suchas make a man live in suspense, and to
be wavering as a meteor, mh metewrizesye;or,
3. A thoughtfulness for high things, as some interpret that word; but possibly
it better signifies such a thoughtfulness to be forbidden, as keeps the mind of
man from rest, in a continual motion and fluctuation; or:
4. Any such thoughtfulness as is inconsistentwith our seeking firstthe
kingdom of God.
Against this thoughtfulness our Lord arms his disciples with the
consideration:
1. Of their dependence on Godnecessarilyfor their lives, which are better
than meat and raiment, Luke 12:23.

2. Of the providence of God, which extending to all orders of creatures,
particularly to such as merely have life, (such are vegetables, the grass and
flowers), and such as have only life and sense, (suchare the ravens), it cannot
be reasonablypresumed that it will be wanting to men, who are the most
noble order of sublunary creatures, having being, life, sense, and reason
(which is the image of God in man).
3. From the considerationofthe vanity of this care, by which we cannot
contribute a cubit to our stature.
4. From the considerationthat the heathens make these things their care,
whom Christians ought to excel, as knowing more, and living under more
excellenthopes and promises than they have. Lastly, From the consideration
of their relation to God as a Father, and their Father’s knowing what they
have need of, of whom therefore it were unreasonable to presume, that he
should suffer them to want what is necessaryfor his children. See more in the
notes before mentioned.
Gill's Exposition of the Entire Bible
And he said unto his disciples,....Having finished the parable which he spake
to the whole audience in common, he directed himself to his disciples, who
were poor, and apt to be over anxious about their living in the world:
therefore I say unto you, take no thought for your life, what ye shall eat. The
Ethiopic version adds, "and what ye shall drink"; and so a manuscript in
Gonvill and Caius College in Cambridge, which seems to be transcribed from
Matthew 6:27 life is very near and dear to man; all that a man has, he will
give for it; and it is his duty to be carefulto preserve it, and to make use of
means for the support of it; but then, as he should not be dainty about the
food he eats, and should refuse no goodcreature of God, but receive it with
thanksgiving, so he should not distress himself for fear of wanting bread, nor

distrust the promises of God, and a supply from him; but should castall his
care upon the Lord, who daily cares for him:
neither for the body, what ye shall put on: it is highly proper and necessary
that the body should be clothed, partly for decency, and partly to secure it
from the inclemency of the weather;but then persons should not be difficult
and over nice about what they wear, nor be distressed, fearing they should be
clothed with rags;but should trust in the Lord, who gives food and raiment,
and all things richly to enjoy.
Geneva Study Bible
{7} And he said unto his disciples, Therefore I sayunto you, Take no thought
for your life, what ye shall eat; neither for the body, what ye shall put on.
(7) Earnestly thinking upon the providence of God is a present remedy for this
life againstthe most foolish and wasting worry of men.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Luke 12:22-31. See onMatthew 6:25-33. Jesus now turns from the people
(Luke 12:16) againto His disciples.
διὰ τοῦτο]becausethis is the state of things with the θησαυρίζωνἑαυτῷ κ. μὴ
εἰς θεὸν πλουτῶν.
Luke 12:24. τοὺς κόρακας]not in reference to the young ravens forsakenby
the old ones (Job 38:41; Psalm147:9); but a common and very numerous

species ofbird is mentioned (the pulli corvorum must otherwise have been
expresslynamed: in opposition to Grotius and others).
Luke 12:28. According to the Recepta (but see the critical remarks), ἐν τῷ
ἀγρῷ would have to be connectedwith ὄντα; on the other hand, following the
reading of the amended texts: but if in the field God in such wise clothes the
grass, whichto-day is here and to-morrow is castinto an oven, etc. Instead of
ἀμφιέννυσι, we must read, with Lachmann, ἀμφιάζει, or, with Tischendorf,
ἀμφιέζει. Bothforms belong to later Greek (Themist., Plut., LXX.).
Luke 12:29. καὶ ὑμεῖς] as the ravens and the lilies.
μὴ μετεωρίζεσθε]The Vulgate rightly translates:“nolite in sublime tolli;” and
Luther: “be not high-minded.” Exalt not yourselves;lift not yourselves up to
lofty claims, which is to be taken as referring not to mere eating and drinking,
but generally. The usus loguendi of μετεωρίζεσθαι, efferri, physically and
(Aristoph. Av. 1447;Polyb. iii. 70. 1, iv. 59. 4, vii. 4. 6; Diodor. xi. 32. 41)
psychically is well known. See also the passages fromPhilo in Loesner, p. 116.
But others (Castalio, Beza, Grotius, Maldonatus, Hammond, Wolf, Bengel,
Krebs, Valckenaer, Rosenmüller, Kuinoel, Paulus, Bleek, andmany more)
have: nec inter spem metumque fluctuetis. Comp. Ewald: “wavernot, lose not
your balance.” The view of Euthymius Zigabenus also is that Christ refers to
τὸν περισπασμὸν τὸν ἀπὸ τῶν οὐρανίωνἐπὶ τὰ γήϊνα. Certainly, as μετέωρος
may mean: fluctuans (see Schweighäuser, Lex. Pol. p. 387;Josephus, Antt. iv.
3. 1, Bell. iv. 2. 5), μετεωρίζεινmay signify: to make wavering (Dem. 169. 23;
Polyb. v. 70. 10;Schol. ad Soph. Oed. R. 924;Eurip. Or. 1537);but there
appears no reasonin the connectionfor departing from the above, which is
the usual meaning in which the word is currently employed, even in the LXX.
and in the apocryphal writers (2Ma 7:34; 2Ma 5:17; 3Ma 6:5). This μετεωρ.
has for its opposite the συναπάγεσθαι τοῖς ταπεινοῖς, Romans 12:16.
Expositor's Greek Testament

Luke 12:22-31. Dissuasivesagainstearthlycare (Matthew 6:25-33). The
disciples againbecome the audience.
Cambridge Bible for Schools andColleges
22-53. LessonsofTrustfulness (Luke 12:22-32), Almsgiving (Luke 12:33-34),
and Faithful Watchfulness (Luke 12:35-48). The searching Effectof Christ’s
Work (Luke 12:49-53).
22. Take no thought] This rendering is now unfortunate, since it might be
abused to encourage animmoral carelessness (1 Timothy 5:8).
But in the 17thcentury thought was used for care (1 Samuel9:5). See The
Bible Word-Book, s.5:Rather, Be not anxious about. “Castthy burden upon
the Lord and He shall sustain thee,” Psalm55:22;1 Peter 5:7.
Bengel's Gnomen
Luke 12:22. Μαθητὰς, His disciples) who had but little of riches.—ὑμῖνλέγω,
unto you I say)The pronoun placed before the verb has the greateremphasis.
See Devar. de partic. in ἐμοί.
Pulpit Commentary
Verse 22. - And he said unto his disciples, Therefore I say unto you, Take no
thought for your life, what ye shall eat; neither for the body, what ye shall put
on. A better rendering for "Takeno thought" is Be not anxious about. This,
too, suggests a more practical lesson. "Whatye shall eat." How repeatedly in
the Master's sermons do we find the reminder againstthe being careful about
eating! We know from paganwriters in this age how gluttony, in its coarser
and more refined forms, was among the more notorious evils of Roman
societyin Italy and in the provinces. This passionfor the table more or less
affectedall classesin the empire.

Luke 12:23 The life is more than meat, and the body is
more than raiment.
COMMENTARIES

22-31. (See on[1649]Mt6:25-33).
See Poole on"Luke 12:22"
The life is more than meat,.... Whatin Matthew is put by way of question, is
here strongly affirmed; and these words containa reasonor argument to
dissuade from an anxious, distressing thought and care about the necessaries,
conveniencies, andcomforts of life: and all the Oriental versions read, "for",
or "seeing the life is more than meat"; that is, it is more excellentand
valuable in its own nature, being that for the support of which meat is
provided; and seeing God is the author and giver of life, it need not be
doubted but he will give meat for the maintenance and continuance of it, so
long as is his pleasure it should subsist.
And the body is more than raiment; it is of more worth than the richest
clothing that can be had; the finest piece of embroidery is not comparable to
the curious workmanship of the body, Psalm139:15 and he that has so
curiously wrought that, will not fail to provide suitable and proper clothing
for it; and therefore there ought to be no anxiety on this account;See Gill on
Matthew 6:5.
Geneva Study Bible
The life is more than meat, and the body is more than raiment.
Luke 12:23. ψυχὴ and σῶμα are to be takenin the physical sense, the
suggestionbeing that God has given us these the greaterthings, and therefore
may be expectedto give us food for the one and raiment for the other, the
smaller things.

23. The life is more than meat, &c.] and the spirit is more than either the
body, or the natural life.
Luke 12:24 Considerthe ravens:for they neither sow
nor reap; which neither have storehousenor barn;
and God feeds them: how much more are you better
than the fowls?
COMMENTARIES
(24, 25) Considerthe ravens.—SeeNotesonMatthew 6:26-27. Here, however,
we have the more specific “ravens” insteadof the wider “fowls of the air,” as
another example of independence. The choice of the specialillustration was
possibly determined by the language ofthe Psalmist, “He giveth to the beast
his food, and to the young ravens which cry” (Psalm 147:9).
MacLaren's Expositions
Luke
ANXIOUS ABOUT EARTH, OR EARNEST ABOUT THE KINGDOM

Luke 12:22 - Luke 12:31.
The parable of the rich fool was spokento the multitude, but our Lord now
addresses the disciples. ‘Therefore’connects the following with the foregoing
teachings. The warnings againstanxiety are another application of the
prohibition of laying up treasure for self. Torturing care is the poor man’s
form of worldliness, as luxurious self-indulgence is the rich man’s. There are
two kinds of gout, as doctors tell us-one from high living, and one from
poverty of blood. This passagefalls into two parts-the prohibition against
anxious care {Luke 12:22 - Luke 12:31}, and the exhortation to set the
affections on the true treasure {Luke 12:31 - Luke 12:34}.
I. The first part gives the condemnation of anxiety about earthly necessities.
The precept is first statedgenerally, and then followedby a series of reasons
enforcing it. As to the precept, we may remark that the disciples were mostly
poor men, who might think that they were in no danger of the folly branded in
the parable. They had no barns bursting with plenty, and their concernwas
how to find food and clothing, not what to do with superfluities. Christ would
have them see that the same temper may be in them, though it takes a
different shape. Dives and Lazarus may be precisely alike.
The temper condemnedhere is ‘self-consuming care,’the opposite of trust. Its
misery is forcibly expressedby the original meaning of the Greek word, which
implies being torn in pieces, and thus paints the distraction and self-inflicted
harrassmentwhich are the lot of the anxious mind. Prudent foresightand
strenuous work are equally outside this prohibition. Anxiety is so little akin to
foresightthat it disables from exercising it, and both hinders from seeing what
to do to provide daily bread, and from doing it.

The disciples’danger of being thus anxious may be measured by the number
and variety of reasons against it given by Jesus. The first of these is that such
anxiety does not go deep enough, and forgets how we come to have lives to be
fed and bodies to be clothed. We have receivedthe greater, life and body,
without our anxiety. The rich foolcould keephis goods, but not his ‘soul’ or
‘life.’ How superficial, then, after all, our anxieties are, when God may end
life at any moment! Further, since the greateris given, the less which it needs
will also be given. The thought of God as ‘a faithful creator’is implied. We
must trust Him for the ‘more’; we may trust Him for the less.
The secondreasonbids us look with attention at examples of unanxious lives
abundantly fed. Perhaps Elijah’s feathered providers, or the words of the
Psalmist{Psalm 147:9}, were in Christ’s mind. The raven was one of the
‘unclean’ birds, and of ill omen, from Noah’s days, and yet had its meat in due
season, thoughthat meat was corpses.Notice the allusions to the preceding
parable in ‘sow not, neither reap,’ and in ‘neither have storehouse norbarn.’
In these particulars the birds are inferior to us, and, so to speak, the harder to
care for. If they who neither work nor store still get their living, shall not we,
who can do both? Our superior value is in part expressedby the capacityto
sow and reap; and these are more wholesome occupations fora man than
worrying.
How lovingly Jesus lookedonall creatures, andhow clearly He saw
everywhere God’s hand at work!As Luther said, ‘God spends every year in
feeding sparrows more than the revenues of the King of France.’
The third reasonis the impotence of anxiety {Luke 12:25}. It is difficult to
decide between the two possible renderings here. That of ‘a cubit’ to the
‘stature’ corresponds bestwith the growthof the lilies, while ‘age’ preserves
an allusion to the rich fool, and avoids treating the addition of a footand a

half to an ordinary man’s height as a small thing. But age is not measuredby
cubits, and it is best to keepto ‘stature.’
At first sight, the argument of Luke 12:23 seems to be now inverted, and what
was ‘more’ to be now ‘least.’But the supposed addition, if possible, would be
of the smallestimportance as regards ensuring food or clothing, and
measuredby the divine powerrequired to effectit, is less than the continual
providing which God does. That smallerwork of His, no anxiety will enable us
to do. How much less canwe effect the complicatedand wide-reaching
arrangements neededto feedand clothe ourselves!Anxiety is impotent. It only
works on our ownminds, racking them in vain, but has no effecton the
material world, not even on our own bodies, still less on the universe.
The fourth reasonbids us look with attention at examples of unanxious
existence clothedwith beauty. Christ here teaches the highest use of nature,
and the noblest way of looking at it. The scientific botanist considers how the
lilies grow, and cantell all about cells and chlorophyll and the like. The poet is
in raptures with their beauty. Both teachus much, but the religious wayof
looking at nature includes and transcends both the others. Nature is a
parable. It is a visible manifestation of God, and His ways there shadow His
ways with us, and are lessons in trust.
The glorious colours of the lily come from no dyer’s vats, nor the marvellous
texture of their petals from any loom. They are inferior to us in that they do
not toil or spin, and in their short blossoming time. Man’s ‘days are as grass;
as a flower of the field so he flourisheth’; but his date is longer, and therefore
he has a largerclaim on God. ‘God clothes the grass ofthe field’ is a truth
quite independent of scientific truths or hypotheses about how He does it. If
the colours of flowers depend on the visits of insects, God establishedthe
dependence, and is the real cause ofthe resulting loveliness.

The most modern theories of the evolutionist do not in the leastdiminish the
force of Christ’s appeal to creation’s witness to a loving Care in the heavens.
But that appealteaches us that we miss the best and plainest lessonofnature,
unless we see Godpresent and working in it all, and are thereby heartenedto
trust quietly in His care for us, who are better than the ravens because we
have to sow and reap, or than the lilies because we must toil and spin.
Luke 12:29 adds to the reference to clothing a repeatedprohibition as to the
other half of our anxieties, and thus rounds off the whole with the same
double warning as in verse 22. But it gives a striking metaphor in the new
command against‘being of doubtful mind.’ The word so rendered means to
be lifted on high, and thence to be tossedfrom height to depth, as a ship in a
storm. So it paints the wretchedness ofanxiety as ever shuttlecockedabout
betweenhopes and fears, sometimes up on the crestof a vain dream of good,
sometimes down in the trough of an imaginary evil. We are sure to be thus the
sport of our own fancies, unless we have our minds fixed on God in quiet
trust, and therefore stable and restful.
Luke 12:30 gives yet another reasonagainstnot only anxiety, but againstthat
eagerdesire after outward things which is the parent of anxiety. If we ‘seek
after’ them, we shall not be able to avoid being anxious and of doubtful mind.
Such seeking, says Christ, is pure heathenism. The nations of the world who
know not God make these their chief good, and securing them the aim of their
lives. If we do the like, we drop to their level. What is the difference betweena
heathen and a Christian, if the Christian has the same objects and treasures
as the heathen? That is a question which a goodmany so-calledChristians at
present would find it hard to answer.
But the crowning reasonofall is kept for the last. Much of what precedes
might be spokenby a man who had but the coldestbelief in Providence. But
the greatand blessedfaith in our Father, God, scatters allanxious care. How

should we be anxious if we know that we have a Father in heaven, and that He
knows our needs? He recognisesour claims on Him. He made the needs, and
will send the supply. That is a wide truth, stretching far beyond the mere
earthly wants of food and raiment. My wants, so far as God has made me to
feel them, are prophecies of God’s gifts. He has made them as doors by which
He will come in and bless me. How, then, can anxious care fret the heart
which feels the Father’s presence, and knows that its emptiness is the occasion
for the gift of a divine fullness? Trust is the only reasonable temper for a child
of such a father. Anxious care is a denial of His love or knowledge orpower.
II. Luke 12:31 - Luke 12:34 point out the true direction of effort and affection,
and the true way of using outward goodso as to secure the higher riches.
It is useless to tell men not to set their longings or efforts on worldly things
unless you tell them of something better. Life must have some aim, and the
mind must turn to something as supremely good. The only way to drive out
heathenish seeking afterperishable goodis to fill the heart with the love and
longing for eternal and spiritual good. The ejecteddemon comes back with a
troop at his heels unless his house be filled. To seek ‘the kingdom,’ to count it
our highestgoodto have our wills and whole being bowedin submission to the
loving will of God, to labour after entire conformity to it, to postpone all
earthly delights to that, and to count them all but loss if we may win it-this is
the true way to conquer worldly anxieties, and is the only course oflife which
will not at lastearn the stern judgment, ‘Thou fool.’
That direction of all our desires and energies to the attainment of the kingdom
which is the state of being ruled by the will of God, is to be accompaniedwith
joyous, brave confidence. How should they fear whose desires and efforts run
parallel with the ‘Father’s goodpleasure’? They are seeking as their chief
goodwhat He desires, as His chief delight, to give them. Then they may be
sure that, if He gives that, He will not withhold less gifts than may be needed.

He will not ‘spoil the ship for a ha’p’orth of tar,’ nor allow His children,
whom He has made heirs of a kingdom, to starve on their road to their crown.
If they can trust Him to give them the kingdom, they may surely trust Him for
bread and clothes.
Mark, too, the tenderness of that ‘little flock.’They might fear when they
contrastedtheir numbers with the crowds of worldly men; but, being a flock,
they have a shepherd, and that is enoughto quiet anxiety.
Seeking and courage are to be crownedby surrender of outward goodand the
use of earthly wealthin such manner as that it will secure an unfailing
treasure in heaven. The manner of obeying this command varies with
circumstances. Forsome the literal fulfilment is best; and there are more
Christian men to-day whose souls would be delivered from the snares if they
would part with their possessions thanwe are willing to believe.
Sometimes the surrender is rather to be effectedby the conscientious
consecrationand prayerful use of wealth. That is for eachman to settle for
himself. But what is not variable is the obligationto setthe kingdom high
above all else, and to use all outward wealth, as Christ’s servants, not for
luxury and self-gratification, but as in His sight and for His glory. Let us not
be afraid of believing what Jesus and His Apostles plainly teach, that wealth
so spent here is treasuredin heaven, and that a Christian’s place in the future
life depends upon this among other conditions-how he used his money here.

22-31. (See on[1649]Mt 6:25-33).
Considerthe ravens,.... According to the Jews (k) there are three sorts of
ravens, the black raven, the raven of the valley, which is said to be white, and
the raven whose headis like a dove. In Matthew the "fowls of the air" in
generalare mentioned, as they are here in the Cambridge copy of Beza's;but
in others, "the ravens" in particular, they being fowls of very little worth, and
disregardedby men, and odious to them, as well as unclean by the law; and
yet these are taken care of by God. The Arabic version reads, "the young
ravens";and these are which are saidto cry unto God, who provides food for
them, and gives it to them,
for they neither sow nor reap, which neither have storehouse nor barn; and
yet they are provided for, and therefore, why should men, and especially

God's own people, distrust his providence over them, when they both sow and
reap, have the seedtime, and harvest in the appointed seasons:they casttheir
seedinto the earth, and it springs up and brings forth much fruit, which they
reap when ripe, and gather into their barns and storehouses, from whence
they are supplied till another seasonreturns; wherefore they have no reason
to distress themselves, seeing, thoughthis is not the case ofravens, yet
God feedeth them; their young ones, as the above places show. Jeromsays (l),
that it is affirmed by some philosophers, that they live upon dew. The Jews
(m) have a notion, that the old ravens being cruel to their young, and hating
them, the Lord has pity on them, and prepares flies, or worms for them,
which arise out of their dung, and enter into their mouths, and they them. One
of their commentators says (n), when the young ones are hatched they are
white, and the old ones leave them, not taking them for their own, and
therefore bring them no food, and then they cry to God; and this is mentioned
by some Christian writers, but not sufficiently confirmed: and another of
them observes (o), that the philosophers of the Gentiles say, that the ravens
leave their young as soonas they are hatched; but what Aristotle (p), Pliny
(q), and Aelianus (r) affirm of these creatures is, that as soonas they are able
to fly they turn them out of their nests, and even drive them out of the country
where they are; when, as it is said in Job, "they wander for lack of meat, and
cry unto God, who gives it to them": and since this is the case, and the
providence of God is so much concernedfor such worthless creatures, the
people of God, and disciples of Christ, ought by no means to distrust it: for as
it follows,
how much more are ye better than the fowls: or "than these", as the Vulgate
Latin version reads;that is than these ravens, or any other fowls whatever;
See Gill on Matthew 6:26.

(k) T. Bab. Cholin, fol. 63. 1.((l) Comment. in Job 38.41. & in Psal. cxlvii. 9.
(m) Jarchiin Job 38.41. & in Psal. cxlvii. 9. & Kimchi in lb. (n) Kimchi ib.
Vid. T. Bab. Cetubot, fol. 49. 2. & Gloss. in ib. (o) Aben Ezra in Psal. cxivii. 9.
(p) Hist. Animal. l. 9. c. 31. (q) Nat. Hist. l. 10. c. 12. (r) De Animal. Natura, l.
2. c. 49.
Geneva Study Bible
Considerthe ravens: for they neither sow nor reap; which neither have
storehouse norbarn; and God feedeth them: how much more are ye better
than the fowls?
Luke 12:24. κόρακας, the ravens, individualising, for Mt.’s πετεινὰ.—ὁ Θεὸς
for ὁ πατὴρὑμῶν in Mt.
24. the ravens]More specific, and therefore more poetic, than “the fowls” in
St Matthew. Perhaps there is a reference to Job 38:41;Psalm 145:15.
Bengel's Gnomen
Luke 12:24. Κόρακας, the ravens) which are leastof all birds useful to man,
though even birds, too, are subservient to man.[121]—ΤΑΜΕῖΟΝ, storehouse)
from which they may draw forth seedfor ‘sowing.’—ἀποθήκη, barn) in which
they may store up what they ‘reap’: as the ants have a nest, into which they
gather togethertheir stores.—ὁΘεὸς, God)Comp. Luke 12:28.
[121]And so even the ravens on one occasion, 1 Kings 17:4-6.—ED.and
TRANSL.
Pulpit Commentary

Verses 24-27. -Consider the ravens: for they neither sow nor reap; which
neither have storehouse norbarn; and God feedeth them... Considerthe
lilies... they toil not, they spin not: and yet I sayunto you, that Solomon in all
his glory was not arrayed like one of these. What a contrastbetweenthe life of
the rich and prosperous landowner just related, whose whole heart and soul
were concentratedon a toil which should procure him dainty food and costly
raiment, and these fowls fed by God so abundantly, and those flowers clothed
by God so royally! The ravens knew nothing of the anxious care and the
restless toilof the rich man in the midst of which he died, and yet they lived.
The lilies simply grew, and God's hand painted the rich and gorgeous clothing
for eachgolden-jewelledflower;Solomon, the splendid Jewishking, the
example of all that was magnificent, was never arrayed, men knew, like one of
these lilies. With such a God above them, who surely loved eachone as he
never loved a bird or flower, was it worth while to weara life awayin toiling
for tess than what God simply gave to raven and to lily? Such was the
Master's argument, adorned, we may well conceive, with all the beauty and
force of Easternillustration. We possess, afterall, but a scantresume of these
Divine sermons. To apostle and chosenmissionary his words had a peculiar
interest. He bade them, in coming days of poverty and abandonment, never to
lose heart. They would remember then their loved Teacher's words that day
when he spoke ofthe fate of one whose life had been wastedin filling his
storehousesand his barns; would remember how he turned from the foolish,
toiling rich man, and told them of the birds and flowers, and how God
tenderly caredeven for such soulless things. Did they think he would ever lose
sight of them, his chosenservants? Theymight surely reckonon the loving
care of that Masterto whose cause theywere giving their life-service. Yet have
these and other like words of the greatTeacherbeenoften misunderstood;
and St. Paul's earnestand repeatedexhortations to his converts - not to
neglecthonesttoil, but by it to win bread for themselves, and something
withal to be generous with to those poorerthan they - were his protestagainst
taking the Masterwords in too literal a sense, andusing them as a pretext for
a dreamy and idle life. Paul's teaching, and perhaps still more Paul's life - that
life of brave, simple toil for himself and others - were his comment upon this
part of the Master's sermon. The lilies. It is a little doubtful whether our Lord
meant to speak ofthe red anemone, a very common but beautiful flower, with

which the meadows throughout all Palestine are enamelled(Anemone
coronaria), or the greatwhite lily (Lilium candidum), or the exquisite red lily
(Lilium rubrum); these latter are more rare. The Savior, probably, had each
of these and other specimens of the flora of Palestine in his mind, when he
spoke of the inimitable beauty and the matchless splendorof these flowers of
God.
Luke 12:25 And which of you with taking thought can
add to his stature one cubit?
COMMENTARIES

25, 26. which of you, &c.—Corroding solicitude will not bring you the leastof
the things ye fret about, though it may double the evil of wanting them. And if
not the least, why vex yourselves about things of more consequence?
And which of you with taking thought,.... In an anxious and distressing
manner, for food and raiment, in order to preserve and continue life,
add to his stature one cubit? The Persic versionreads, "to his stature and
height", as if this referred to the height of stature; whereas it seems rather to
regard the age of a man, and the continuance of his life; See Gill on Matthew
6:27.
Geneva Study Bible
And which of you with taking thought canadd to his stature one cubit?
25. to his stature] Some would here render the word ἡλικία, ‘age’(comp.
Psalm39:5); but ‘stature’ is probably right.
Bengel's Gnomen

Luke 12:25. Τίς δὲ ἐξ ὑμῶ͂ν, moreoverwhich of you) In antithesis to God, who
feeds the ravens, and all birds, and all animals, and men.—ἡλικίαν, stature)
Some make the reference of this word be to length of life or age:but no one
measures age by cubits.—αὐτοῦ, his own) If our own stature is not at our
disposal, how much less are all the creatures, from which we derive our meat
and drink!—πῆχυν ἓνα, one cubit) The height of a man is equal to four of his
own cubits [the πῆχυς, cubitum, is strictly the length from the point of the
elbow to the end of middle finger]: a man cannot, howeveranxious (with all
his anxieties), add even one such cubit, i.e. a fifth, to his height; whether he
wish for it, or does not. A man is not likely to wish that a hand-breadth or a
foot, much less a cubit, should be added to his height: but he who is unduly
anxious as to his life (what he is to eat, drink, and put on), in reality, even
though unconsciously, wishes forgreaterstature, wherewith he may expend
more toil and make more gain.
Vincent's Word Studies
Stature (ἡλικίαν)
The original meaning of the word is time of life, age. So, commonly, in
classicalGreek.See, also,John9:21, John 9:23; Hebrews 11:11. The other
meaning, stature, also occurs. Herodotus speaks ofone who was of the same
height (ἡλικιήν) with another (3:16). But both the usage and the connection
are in favor of the meaning age. A measure of time is sometimes represented
by a measure of length, as in Psalm 39:5; but, most of all, the addition of a
cubit (a foot and a half) to one's stature would not be a small one, as the text
implies (that which is least), but a very large one. Moreover, Christ is
speaking offood and clothing, the object of which is to fosterand prolong life.
Rev., age, in margin.

Luke 12:26 If you then be not able to do that thing
which is least, why take you thought for the rest?
COMMENTARIES
(26) If ye then be not able to do that thing which is least.—The words are
peculiar to St. Luke’s report. If no amount of anxious care canadd one cubit
to our stature or the measure of our days (see Notes on Matthew 6:27), how
much less can we control all the myriad contingenciesupon which the
happiness of the future may depend!

25, 26. which of you, &c.—Corroding solicitude will not bring you the leastof
the things ye fret about, though it may double the evil of wanting them. And if
not the least, why vex yourselves about things of more consequence?
If ye then be not able to do that which is least,.... As to make the smallest
addition to a man's stature, or rather to add one moment to his days:
why take ye thought for the rest? which are much greater, as to preserve the
body in its whole bulk, and all its parts, or for the feeding and clothing of it, or
rather for the continuation and preservationof life to any length of time; for if
it cannot be by all a man's care and solicitude lengthened out one moment
longerthan is the pleasure of God, how should it be by such anxiety continued
for months and years?
Geneva Study Bible
If ye then be not able to do that thing which is least, why take ye thought for
the rest?
Luke 12:26. ἐλάχιστον:the application of this epithet to the act of adding a
cubit ἐπὶ τὴν ἡλικίανat first appears conclusive evidence that for Lk. at least
ἡλικία must mean length of life: as to add a cubit to one’s stature is so greata
thing that no one thinks of attempting it (Hahn, similarly Holtzmann, H. C.).

But adding to one’s stature a cubit or an inch is of minimum importance as
compared with lengthening our days. Yet it must be owned that Lk.’s
ἐλάχιστονputs us off the track of the idea intended, if we take ἡλικία =
stature. The point is, we cannotdo what God has done for all mature persons:
added a cubit at leastto the stature of their childhood, and this is the greater
thing, not the least, greaterthan giving us the means of life now that we have
reachedmaturity. Vide notes on Mt.
Bengel's Gnomen
Luke 12:26. Οὔτε ἐλάχιστον, not even that which is least)The argument is
drawn from the greaterto the less in Luke 12:23. Now it is by an argument
from the less to the greaterthat the truth is shown, that our anxieties are vain
and driftless. To add a cubit to the stature of a man already born and in full
strength, was regardedby Jesus as a thing the leastdifficult with God
Almighty, and as even a less exertion of powerthan the remarkable increase
of the five loaves, etc., ch. Luke 9:16. On the contrary, it is the greatest
exhibition of power, that He has given us stature itself and strength of body,
whereby the necessariesoflife are obtained,—nay more, hath given us the
soul along with the body: and year by year, and day by day, produces corn,
wine, oil, spices, fruits, berries, vegetables, herbs, cows,sheep, wild beasts,
birds, and fishes, and preserves and maintains the whole world of nature.
These are the τῶν λοιπῶν, the rest, the other remaining things, which are
much less in our powerthan the height of our stature: and yet they have a
much closerconnectionwith our sustenance than our stature has.
PRECEPTAUSTIN RESOURCES

BRUCE HURT MD
Luke 12:22 And He saidto His disciples, "Forthis reasonI say to you, do not
worry about your life, as to what you will eat; nor for your body, as to what
you will put on.
KJV Luke 12:22 And he said unto his disciples, Therefore I say unto you,
Take no thought for your life, what ye shall eat;neither for the body, what ye
shall put on.
do not worry about your life Luke 12:29;Mt 6:25-34; 1 Cor7:32; Phil 4:6;
Heb 13:5
Luke 12 Resources - Multiple Sermons and Commentaries
Luke 12:22-34 How to Solve Worries About Money - StevenCole
Luke 12:22-25 Anxiety-Free Living, Pt. 1 - John MacArthur
Similar passages - Matt. 6:19–21, 25–34;19:21;Mark 10:21;Luke 11:41;
18:22
For this reasonI say to you, do not be worriedabout your life, as to what you
will eator what you will drink; (phrase added by Matthew) nor for your body,
as to what you will put on. Is not life more than food, and the body more than
clothing? (Mt 6:25)
THE CALL TO AVOID
ANXIETY

J C Ryle on this next sectionLuke 12:22-31 - We have in these verses a
collectionof striking arguments againstover-anxiety about the things of this
world. At first sight they may seemto some minds simple and common place.
But the more they are pondered, the more weighty will they appear. An
abiding recollectionofthem would save many Christians an immense amount
of trouble.
Bock - Jesus continues to discuss trust with his disciples, trust for daily
provision. He has warned the people with him of the dangers of putting their
trust in possessions.Now he turns to his disciples and instructs them on where
their trust should be placed (Luke 12:22–32)
Leon Morris - From the sins of greedand selfishness Jesus turns to that of
worry, which in a way is connectedwith the other two. ‘Greed can never get
enough, worry is afraid it may not have enough’ (Arndt). Wealthcan
representa danger to those who do not have it as well as to those who do.
Jesus emphasizes the importance of trust in God and detachment from things.
(TNTC-Luke)
William MacDonald- One of the greatdangers in the Christian life is that the
acquisition of food and clothing becomes the first and foremostaim of our
existence. We become so occupiedwith earning money for these things that
the work of the Lord is relegatedto a secondaryplace. The emphasis of the
NT is that the cause of Christ should have first place in our lives. Foodand
clothing should be subordinate. We should work hard for the supply of our
current necessities,then trust God for the future as we plunge ourselves into
His service. This is the life of faith. (Ibid)
Spurgeon- Have no anxious, carking care. Do not be looking after the inferior
things, and neglecting your soul. Take care ofyour soul; your body will take
care of itself better than your soulcan. The raiment for the body will come in

due time; but the clothing for the soul is the all-important matter. Therefore,
see to that.
And He said to His disciples - This group included the inner 12 but also others
who had believed in Him, and others who were undecided (cf Lk 12:41). A
lack of anxiety about basic daily needs is to characterize the disciple.
His Disciples (learners)(3101)(mathetes from manthano = to learn which Vine
says is "from a root math, indicating thought accompaniedby endeavor".
Gives us our English = "mathematics")describes a person who learns from
another by instruction, whether formal or informal. Discipleshipincludes the
idea of one who intentionally learns by inquiry and observation(cf inductive
Bible study) and thus mathetes is more than a mere pupil. A mathetes
describes an adherent of a teacher.
For this reason- term of conclusion. Wheneveryou encountera term of
conclusionconsiderthe "5P's" - Pause to Ponder the Passagethen Practice it
in the Powerof the Spirit
Kent Hughes says "The preceding parable about the folly of the rich fool's
greedis intimately connectedwith the following text, which deals with worry.
"Greedcan never getenough, worry is afraid it may not have enough." (quote
from Leon Morris) Worry is the emotional reward of material preoccupation.
Jesus understoodthat worry about the things of life could undo a disciple's
career." (Preaching the Word - Luke, Volume II: That You May Know the
Truth)
MacArthur on for this reason -The phrase for this reasonconnects whatJesus
was about to say with what He had just said. He had confronted His hearers
with a choice. Theycould, like the foolish man in the parable, store up

treasure on earth. Or they could be rich toward God and store up treasure in
heaven (Lk 12:21; cf. Matt. 6:19–21-note).
What had He just stated? He given them the choice betweenthe rich fool who
stores up for himself treasure on earth and the truly rich person who stores
up treasure in heaven. He had stated the same truth in Matthew
“No one canserve two masters;for either he will hate the one and love the
other, or he will be devotedto one and despise the other. You cannot serve
God and wealth. (Mt 6:24-note).
Steven Cole - The old King James Versiontranslated Jesus’command in
verse 22, “Take no thought,” which some have mistakenlytaken to mean that
we should not devote any mental effort or time or energy into providing for
our future needs. These people would say that we should not store up any
savings for the future, we should not buy insurance, we should not concern
ourselves at all with money matters. Just trust God and He will provide.But in
1611 whenthe King James Bible was translated, the phrase, “take no
thought,” meant, “don’t worry” or be anxious. The Lord was not encouraging
a lazy, who-cares attitude about money. In fact, Scripture enjoins us to pay
attention to financial matters (Prov. 27:23-24). While God provides for the
birds, He doesn’t plop the worms in their mouths as they sit in their nests!
They have to exert some effort to obtain the worms that God has provided. So
here Jesus was speakingagainstinordinate, consuming, distracting worry.
Bruce makes a stinging but true comment that "You canbe as unfaithful to
God through care as well as through covetousness.”(Woe!)

Guzik - There is a difference betweena godly sense ofresponsibility and an
ungodly, untrusting worry. However, an ungodly, untrusting sense of worry
usually masquerades as responsibility.
Spurgeon- The best cure for the cares ofthis life is to care much to please
God. If we loved him better, we should love the world far less, and be less
troubled about our portion in it.
Do not worry about your life - Why did he say this? Becausethey were like all
of us, so prone to worry about our earthly life. This is a command in the
present imperative with a negative which means "Stop being worried." Or
"Don't begin to worry." Stop fretting, being weigheddown with cares, being
distracted and distressed, being troubled. ClearlyGod's will for His children
is not to worry which is an important truth to recall to your mind, for
whateverGod wills (His desire is we do not worry and fret), He always
enables by His grace and His Spirit.
There is a subtle distinction betweenworry and concern, for whereas worry
tends to "paralyze" us and decreasesinitiative, genuine concerntends to
motivate us to take the initiative. Worry fears the worse and tries to control
the future, whereas godlyconcernhopes 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 concerntends
to direct our focus to those things that are truly important. A goodantidote
for presentworry 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 blessedfuture hope (Titus 2:13-note). "Amid fret and worry a hope of
heaven is an effectualbalm." (Spurgeon) See discussionof this spiritual
dynamic I like to call "VerticalVision."

Barclay- Jesus had something to sayto those who had few possessions. In all
this passagethe thought which Jesus forbids is anxious thought or worry.
Jesus neverordered any man to live in a shiftless, thriftless, recklessway.
What he did tell a man was to do his best and then leave the rest to God.
About your life - Or "about your soul" Life is the Greek word psuche which
Mattoonsays is "comprehensive term that encompassesallof a person's
entire being, which include his physical, mental, emotional, and spiritual
health. Jesus is referring to life in its fullest possible sense. Absolutelynothing
in any aspectof our lives, internal or external, justifies our worry and
anxiousness whenwe have the Lord in our heart."
Notice that this word merimnao occurs 3 times in this section(Lk 12:22, 25,
26), which places strong emphasis on Jesus'instruction about worrying. We
need to hear and heed His word of truth on anxiety and worry.
Worry (be anxious)(3309)(merimnao from merimna = anxious care from
meris = part, in turn from and verb merizo = to distract, to divide, to draw
different directions - which is exactly what anxiety does to most of us!)
expresses a strong feeling for something or someone, oftento the point of
being burdened. Although this canbe a "positive" concern, in most of the NT
uses it refers to an anxious concern, basedon 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.
Mattoonadds that "This word was usedin classicalGreekto describe a
condition of being raisedup or suspended in air, like a person dangling from a
rope tied to a tree. This word was usedto describe a personwho felt totally

insecure and swinging out of control. God's people are not to be gripped by
insecurity." (Merimnao) means "to divide, to cut into pieces, to divide into
parties, to be pulled in different directions, or be split into factions." This is
what worry does to a person. Our goals and desires pull us in one direction
and our worries and fears pull us in another. Worry distracts people and cuts
them into emotionalpieces, like a chef slicing awayat a cucumber. Did you
know that people have done studies to try to determine the most dangerous
day of the week fora heart attack? Whatday of the week is consideredthe
most dangerous for an attack? Researchhas found that the most dangerous
day for heart attacks is Monday. When a person worries, their peace ofmind
and ability to focus on the right things is chopped up. Insteadof keeping their
eyes on the Lord, they focus on things that cannot satisfy. In fact, the average
person crucifies himself betweentwo thieves: 1) the regrets of yesterday, 2)
the worries of tomorrow. Let me say here that Jesus is not forbidding proper
attention to these material needs but is forbidding improper attention. It is not
ordinary, prudent foresightthat Jesus forbids in this verse. Our Lord is not
advocating a shiftless, thriftless, reckless,thoughtless, improvident, lazy
attitude to life. He is forbidding a care-worn, worriedfear, which takes allthe
joy out of life. He is not forbidding foresightbut He is forbidding foreboding
or worry. Christ is not teaching here that we are not to think about and take
proper actionregarding food and clothes. It is the inordinate, consuming
concernabout these things that is forbidden. We must eatto live and we
certainly need to be clothed, but it is possible to get so anxious, so consumed
and fretful about these things that we take our eyes, attention, and interests
off the more important matter of our spiritual needs and relationship with the
Lord
RelatedResource:
Anxiety-Worry-Quotes, Devotionals & Illustrations
Worry has a fascinating etymology summarized below

Worrying may shorten one's life, but not as quickly as it once did. The
ancestorofour word, Old Englishwyrgan, meant “to strangle.” (Ed note:
Isn't this what worry does to our joy?)
Its Middle English descendant, worien, kept this sense and developedthe new
sense “to graspby the throat with the teeth and lacerate”or“to kill or injure
by biting and shaking.” This is the way wolves or dogs might attack sheep, for
example.
In the 16th century worry began to be used in the sense “to harass, as by
rough treatment or attack,” or“to assaultverbally,” and in the 17th century
the word took on the sense “to bother, distress, orpersecute.” It was a small
step from this sense to the main modern senses“to cause to feel anxious or
distressed” and “to feel troubled or uneasy,” first recordedin the 19th
century. (American Heritage Dictionary)
Worry...
...gives a small thing a big shadow
...is the interest we pay on tomorrow's troubles.
...overtomorrow pulls shadows overtoday's sunshine.
...is like a rocking chair; it will give you something to do, but it won't get you
anywhere.

...is an indication that we think God cannotlook after us. (O. Chambers)
...is putting question marks where God has put periods. (J R Rice)
...is the interest we pay on tomorrow’s troubles. (E S Jones)
...is an intrusion into God's providence. (J Haggai)
...is a guestadmitted which quickly turns to master.
... never robs tomorrow of its sorrow, it only saps today of its strength (A J
Cronin)
... is the interest paid by those who borrow trouble (G W Lyon)
...is practicalatheism and an affront to God (R. H. Mounce)
June Hunt writes that...
Worry shifts the focus of attention from the all sufficient power of Christ (cp
2Co 12:9-note)to your human insufficiency and insecurity (cp 2Co 3:5, 6).
Ultimately, worry canundermine your Christian witness by presenting God
as impotent and unworthy of praise....

A specific characteristic ofworry is a negative focus on the future. If you are a
worrier, you are spending time speculating on what may or may not happen
and then fearing the worst. (Biblical Counseling Keys - Worry: The Joy
Stealer)
Quotes on Worry:
Worry is a small trickle of fearthat meanders through the mind until it cuts a
channel into which all other thoughts are drained.
Winston Churchill said: Worry is an emotional spasmwhich occurs when the
mind catches hold of something and will not let it go.
A church sign said: Worry is the darkroomwhere negatives are developed.
George Washingtonreportedly said: Worry is the interestpaid by those who
borrow trouble.
Worry is today’s mice nibbling on tomorrow’s cheese.
Worry is a complete cycle of inefficient thought revolving around a pivot of
fear.
The American physician, Charles Mayo, called worry the disease ofdoubt.
He said it affects the circulation, the heart, the glands, the whole nervous
system. I have never known a man who died from overwork, but many who
have died from doubt.
But the greatChristian leader, George Müller, knew the antidote: Many
times when I could have gone insane from worry, I was at peace because my
soul believed the truth of God’s promises.
Ray Pritchard writes that

Worry is excessive concernoverthe affairs of life. The key obviously is the
word "excessive."Worryhappens when you are so concernedabout the
problems of life that you canthink of nothing else. It is an all-consuming
feeling of uncertainty and fear. And it is a sin. Worry is a sin for two reasons:
First, because it displaces Godin your life. When you commit the sin of worry,
you are living as though God did not exist. And you are living as though you
alone can solve your problems. Second, because itdistracts you from the
things that really matter in life. As long as you are worrying, you can't do
anything else. You are strangledby worry.
But how canwe tell when the legitimate concerns oflife have become sinful
worries? Here are three practicalguidelines. You are probably well into
worry...
1. When the thing you are concernedabout is the first thing you think about
in the morning and the last thing you think about at night.
2. When you find yourself thinking about it during every spare moment.
3. When you find yourself bringing it up in every conversationyou have.
Seenin that light, most of us worry a lot more than we would like to admit!
(Three Things Not To Worry About ) (Bolding added)
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...
Today if you visit Thomas Carlyle’s famous home in London, they will show
you an almost soundproof chamber that Carlyle had built so the noise of the
streetcould be shut out and he could work in silence. One of his neighbors,
however, kept a roosterthat severaltimes in the night and in the early
morning gave way to vigorous self-expression. WhenCarlyle protestedto the
ownerof the rooster, the man pointed out to him that the roostercrowedonly
three times in the night, and that after all could not be such a terrible
annoyance. “But,” Carlyle said to him, “if you only knew what I suffer
waiting for that roosterto crow!” (Clarence Macartney, Macartney’s
Illustrations Nashville: Abingdon, 1945)
Worry and anxiety is the plague of our modern age as observedby Time
magazine (in 1961)which said...
Not merely the black statistics of murder, suicide, alcoholism, and divorce
betray anxiety … but almost any innocent everyday act: the limp or
overhearty handshake, the secondpack of cigarettesorthe third martini, the
forgottenappointment, the stammer in mid-sentence, the wastedhour before
the TV set, the spankedchild, the new car unpaid for. (Time Magazine,
March 31, 1961)
Mattoon- It is interesting to note that the cares ofthis world, or worries,
"choke"the Word. In fact, the word "worry" originally meant "to choke."
The English word "worry" comes from a German word wurgjan which
produced the word wugen, which means "to choke, strangle, seize by the
throat with the teeth." Like a lion that suffocates its prey by clamping its teeth
on its throat, worry goes for our throat, too. It will destroyus, if we do not
conquer it. Beloved, Godwants us to trust Him to take care of us and to be

content with what we already have in our lives lest we be strangled and
chokedby our worries. Worry is a kind of mental and emotional
strangulation, which probably causes more mental and physical afflictions
than any other single cause. It has been reported that a dense fog extensive
enough to coversevencity blocks, a hundred-feet deep, is composedofless
than one glass ofwaterthat is divided into millions of droplets. In the right
form, a few gallons of water cancripple a large city. In a similar way, the
substance of worry is almost always small comparedto the size it forms in our
minds and the damage it does in our lives. Someone put it this way, "Worryis
a thin streamof fear that trickles through the mind, which, if encouraged, will
cut a channel so wide that all other thoughts will be drained out." Yes, worry
is draining and distracting. It will flush the joy out of your life. Becauseofits
importance, we are consumedwith the need for food and clothing. Taking
care of the body has always been a common obsessionwith men. Even when
we are not starving, thirsty, or naked, we still give an inordinate amount of
attention to our bodies.
ILLUSTRATION - We spend too much time worrying about things such as
clothes, food, health, money and we tend to ignore things with eternal
significance. Worrywill cause a person to not relax and be at rest. For
example, Frank Sinatra's daughter Tina recalls her father's unceasing drive
to succeedand make money, even when his health was at risk. She278 said
that he constantly worried about money and getting more of it. Here is what
she shared:His health was in tatters and his life mired in financial wrangles,
but my father refusedto stop giving concerts. "I've just gotto earn more
money," he said. His performances, sadto say, were becoming more and more
uneven. Uncertain of his memory, he became dependent on TelePrompters.
When I saw him at DesertInn in Las Vegas, he struggledthrough the show
and felt so sick at the end that he needed oxygen from a tank that he kept on
hand. At another show he forgotthe lyrics to songs he had sung a thousand
times. I couldn't bear to see Dadstruggle. I remembered all the times he
repeatedthe old boxing maxim "You gotta getout before you hit the mat." He
wanted to retire at the top of his game, and I always thought he would know
when his time came, but pushing 80, he lost track of when to quit. After seeing

Jesus was urging us not to worry

Jesus was urging us not to worry

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Jesus was urging us not to worry