|New International Version (©2011)|
If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you--you of little faith?
New Living Translation (©2007)
And if God cares so wonderfully for wildflowers that are here today and thrown into the fire tomorrow, he will certainly care for you. Why do you have so little faith?
English Standard Version (©2001)
But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?
New American Standard Bible (©1995)
"But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you? You of little faith!
King James Bible (Cambridge Ed.)
Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
Holman Christian Standard Bible (©2009)
If that's how God clothes the grass of the field, which is here today and thrown into the furnace tomorrow, won't He do much more for you--you of little faith?
International Standard Version (©2012)
Now if that is the way God clothes the grass in the field, which is alive today and thrown into an oven tomorrow, won't he clothe you much better—you who have little faith?
NET Bible (©2006)
And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won't he clothe you even more, you people of little faith?
Aramaic Bible in Plain English (©2010)
But if God so clothes the grass of the field that is today and will fall into the oven tomorrow, does he not multiply more to you, Oh small of faith?
GOD'S WORD® Translation (©1995)
That's the way God clothes the grass in the field. Today it's alive, and tomorrow it's thrown into an incinerator. So how much more will he clothe you people who have so little faith?
King James 2000 Bible (©2003)
Therefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O you of little faith?
American King James Version
Why, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O you of little faith?
American Standard Version
But if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
And if the grass of the field, which is to day, and to morrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith?
Darby Bible Translation
But if God so clothe the herbage of the field, which is to-day, and to-morrow is cast into the oven, will he not much rather you, O ye of little faith?
English Revised Version
But if God doth so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
Webster's Bible Translation
Wherefore, if God so clotheth the grass of the field, which to-day is, and to-morrow is cast into the oven, will he not much more clothe you, O ye of little faith?
Weymouth New Testament
And if God so clothes the wild herbage which to-day flourishes and to-morrow is thrown into the oven, is it not much more certain that He will clothe you, you men of little faith?
World English Bible
But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith?
Young's Literal Translation
'And if the herb of the field, that to-day is, and to-morrow is cast to the furnace, God doth so clothe -- not much more you, O ye of little faith?
|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 30. - Luke 12:28 with slight differences. Luke's rather harder phraseology is in Savour of it being the more original form. Wherefore; but (Revised Version). The Authorized Version is too strong for the simple δέ. If God so clothe. The insertion by the Revised Version of "doth" brings out the thought of the indicative mood and of the ever-presence of the action. Observe with the processes and the agencies in the development of these colours our Lord's advice has nothing to do; origin, develop-merit, and result are all Divine. The grass (τὸν χόρτον). Possibly literally the grass among which the lilies grow (Weiss, 'Matthaus. Ev.'), but probably the herbage (Genesis 1:11; cf. also probably Isaiah 40:6, 7; 1 Peter 1:24), including that of which special mention has been made - the lilies. Of the field (ver. 28, note). Luke's ἐν ἀγρῷ lays even more stress on the place in which it receives this glory. Which to-day is; rather, though to-day it is (σήμερον ὄντα). And to-morrow is cast; before our very eyes (βαλλόμενον). Into the oven. Not the fixed but the portable oven (εἰς κλίβανον), "a large jar made of clay, about three feet high, and widening towards the bottom... heated with dry twigs and grass" (Smith's 'Dict.'); cf. also Carr for a description of the Indian method of making chupatties. Shall he not much more clothe you, O ye of little faith? 'Ὀλιγόπιστοι, except in the parallel passage of Luke, comes in Matthew alone in the New Testament (Matthew 8:26; Matthew 14:31; Matthew 16:8), in each case referring to want of faith under the pressure of earthly trials. It is the New Testament expression of Proverbs 24:10.
Gill's Exposition of the Entire Bible
Wherefore if God so clothe the grass of the field..... These words are a conclusion from the former, and contain an argument from the lesser to the greater; that if God, for this is solely his work, so clothes the lilies, the flowers of the field, and whatever grows up out of the earth, in such a beautiful and splendid manner, as even to outdo Solomon, in his richest apparel; there's no doubt to be made of it, or at least ought not, but that he will much more provide clothing for men. The argument is illustrated, by the short continuance of the grass of the field, which is so clothed; and the use it is put to, when cut down;
which today is in being, but abides not long, as it were but for a day: it flourishes in the morning, continues for the day in its glory and verdure, is cut down at evening, and withers and dies,
and tomorrow is cast into the oven, to heat it with, or as the Syriac version reads "in the furnace". And so Munster's Hebrew edition of this Gospel. For furnaces used to be heated with straw and stubble, and such like things, as were gathered out of the fields; so, we read in the Misna (k), that pots and furnaces were heated;
"a pot which they heat "with straw and stubble", they put into it that which is to be boiled--a furnace which they heat "with straw and stubble", they put nothing into it, nor upon it (i.e. till they have removed the coals or ashes): a little furnace, which they heat , "with straw and stubble", is as the pots.''
The last word, Bartenora says, signifies wood, or sticks, small as stubble, which they gather out of the field; that is, the stalks of some sort of herbs and plants, that grow in the field: now if God clothes these plants, which are so short lived, and at last used for such mean purposes;
shall he not much more clothe you men, his people, who are of a much longer life, and designed for greater ends and purposes; for the worship and service of God, for his honour and glory here, and for eternal life and happiness hereafter,
O ye of little faith? As such persons are, who distrust the providence of God, with respect to food and raiment, The phrase, , "men of little faith", is often to be met with in the Rabbinical writings: so Noah is represented by them, as one of "little faith", who believed, and did not believe the flood; and therefore did not go into the ark, till the waters drove him (l): and though he is said to be perfect, this was not by his works, but by the grace of God (m). So the Israelites at the Red Sea, who thought that when they came out on one side, the Egyptians would come out on the (n) other. So the little children that mocked Elisha, are said to be so called, because they were men "of little (o) faith". So everyone that exalts his voice in prayer, is reckoned such an one (p). But what comes nearest to the case before us, is the following (q) passage;
"Says R. Eliezer the Great, whoever has a morsel in his basket, and says, what shall I eat tomorrow? is no other than , "one of those of little faith".''
(k) Sabbat, c. 3. sect. 1, 2.((l) Jarchi in Genesis 7.7. (m) Tzeror Hammor, fol. 10. 2.((n) T. Bab. Pesachim, fol. 118. 2. Erachin, fol. 15. 1.((o) T. Bab. Sota, fol. 46. 2. Zohar in Exod. fol. 90. 2.((p) T. Bab. Beracot, fol. 24. 2. Zohar in Num. fol. 93. 2.((q) T. Bab. Sota, fol. 48. 2.
Jamieson-Fausset-Brown Bible Commentary
30. Wherefore, if God so clothe the grass—the "herbage."
of the field, which to-day is, and to-morrow is cast into the oven—wild flowers cut with the grass, withering by the heat, and used for fuel. (See Jas 1:11).
shall He not much more clothe you, O ye of little faith?—The argument here is something fresh. Gorgeous as is the array of the flowers that deck the fields, surpassing all artificial human grandeur, it is for but a brief moment; you are ravished with it to-day, and to-morrow it is gone; your own hands have seized and cast it into the oven: Shall, then, God's children, so dear to Him, and instinct with a life that cannot die, be left naked? He does not say, Shall they not be more beauteously arrayed? but, Shall He not much more clothe them? that being all He will have them regard as secured to them (compare Heb 13:5). The expression, "Little-faithed ones," which our Lord applies once and again to His disciples (Mt 8:26; 14:31; 16:8), can hardly be regarded as rebuking any actual manifestations of unbelief at that early period, and before such an audience. It is His way of gently chiding the spirit of unbelief, so natural even to the best, who are surrounded by a world of sense, and of kindling a generous desire to shake it off.
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