|Matthew Henry's Concise Commentary|
6:25-34 There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that by daily prayers we may get strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. Happy are those who take the Lord for their God, and make full proof of it by trusting themselves wholly to his wise disposal. Let thy Spirit convince us of sin in the want of this disposition, and take away the worldliness of our hearts.
Verse 29. - Luke 12:27b almost verbally. Even Solomon... was not. The Greek lays still more stress: "not even Solomon." Arrayed. The idea of splendour, which in modern usage is often attached to "array," is wanting in περιεβάλετο. The simple rendering in Wickliffe, "was covered" (Vulgate, coopertus est), is less misleading. And so in ver. 31. Perhaps (vide Cart) the middle voice has its full reflexive meaning: Solomon with all his efforts failed. Like one of these. Even one, much less like all taken together. "Horum, demonstrativum" (Bengel).
Gill's Exposition of the Entire Bible
And yet I say unto you, that even Solomon in all his glory,.... This is a certain truth, to be affirmed in the strongest manner, and to be believed, that not only men and kings too in general; but even particularly Solomon, the richest and most magnificent of all the kings of Israel, whose grandeur, and glory, exceeded all the princes of the earth; that even he, not in his common dress, but when "in his glory", and in "all" his glory, when arrayed with his royal and richest robes, with his crown on his head, and when seated on his throne,
was not arrayed like one of these lilies, or flowers of the field: for the glory and beauty of his garments were purely from art, but their's by nature; which can never be equalled by art. This phrase, "Solomon in all his glory", is the same which the Jewish doctors, in their writings, express by , "Solomon in his hour" (g): that is as their commentators explain it (h), , "in the time of his reign"; for they say he was first a king, and then a private person. Now, not whilst he was a private person, but when a king, in the height of his grandeur and magnificence, and when dressed out in the most splendid manner, he was exceeded in array by a single lily: or the sense is, in his royal apparel. For as the same doctors say,
"what is a man's "glory?" It is his clothing that is his outward glory; and again, garments are the glory of a man (i).''
(g) Misn. Bava Metzia, c. 7. sect. 1. T. Bab. ib. fol. 49. 1. & 83. 1. & 86. 2.((h) Jarchi & Bartenora in ib. (i) Tzeror Hammor, fol. 95. 1. & 99. 4. & 110. 4.
Jamieson-Fausset-Brown Bible Commentary
29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these—What incomparable teaching!—best left in its own transparent clearness and rich simplicity.
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