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 33. - Parallel passage: Luke 12:31, which is shorter. But; i.e. in contrast to such seeking as he has just spoken cf. Our Lord at length gives a distinct promise that if God's cause is made the first aim, all the necessaries of life shall be provided. Seek ye first. The difference between ζητεῖν here and ἐπιζητεῖν in ver. 32 seems to be only that the latter points out more clearly the direction of the search. First. If the search for earthly things be put into a secondary place, it may be allowable. The kingdom of God, and his righteousness; his kingdom and his righteousness (Revised Version). "Of God" must almost certainly be omitted with א (B); cf. Westcott and Hort, 'App.' The first phrase represents rather the external, the second the internal aim. Seek ye the spread and accomplishment of God's kingdom; seek ye personal conformity to his standard of righteousness. Both thoughts are of fundamental importance for this "sermon" (kingdom, cf. Matthew 5:3, 10, 19, 20; Matthew 6:10; righteousness, especially Matthew 5:17-20), which treats essentially of the way in which the subjects of the Divine kingdom should regard the Divine righteousness and conform to it. And all these things shall be added unto you; cf. the apocryphal saying of our Lord, repeated by Origen (Clem. Alex.), "Jesus said to his disciples, Ask great things, and the small shall be added to you; and ask heavenly things, and the earthly shall be added to you" (Westcott, 'Introd.,' App. C; Resch, 'Agrapha,' p. 230, etc.; cf. also 1 Kings 3:11-14; Mark 10:29, 30; 1 Timothy 4:8).

But seek first the kingdom of God,.... Meaning either the Gospel, and the ministration of it; in which sense this phrase is often used, see Matthew 21:43 and which is diligently to be sought after, and into; to be constantly attended on, and to be preferred to our necessary food, to raiment, or riches, or any enjoyment of life: or else the kingdom of glory, which is prepared by God, and is his gift; for which he makes his people meet here, and will introduce them into it hereafter.

And his righteousness; the righteousness of God, which is revealed in the Gospel, and is what gives a right and title to the kingdom of heaven. This is not the righteousness of man, but of God; and is no other than the righteousness of Christ; so called, because he is God who has wrought it; it is what God approves of, accepts, and imputes, and which only can justify in his sight, and give an abundant entrance into his kingdom and glory. Heaven is to be sought for in the first place, as the perfection of the saints' happiness; and Christ's righteousness is to be sought for, and laid hold on by faith, as the way and means of enjoying that happiness; without which, there will be no entering into the kingdom of heaven.

And all these things shall be added unto you: of the free bounty, goodness, and liberality of God, without your thought and care, and much less merit; even "all these things", meat, drink, clothing, or whatsoever worldly sustenance else is necessary for you: which are not parts of the happiness of saints, only appendages thereunto; which they have over and above what they are, or should be chiefly seeking after. The Hebrews (r) say,

"that no good sign will be shown to Israel, until they return and "seek" three things: "afterwards the children of Israel shall return and seek the Lord"; , "this is the kingdom of heaven"; and "David their king", according to its literal sense; "and shall fear the Lord and his goodness"; this is the house of the sanctuary, as it is said, "this goodly mountain", and Lebanon.''

(r) Jarchi & Kimchi, in Hosea 3.5.

33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you—This is the great summing up. Strictly speaking, it has to do only with the subject of the present section—the right state of the heart with reference to heavenly and earthly things; but being couched in the form of a brief general directory, it is so comprehensive in its grasp as to embrace the whole subject of this discourse. And, as if to make this the more evident, the two keynotes of this great sermon seem purposely struck in it—"the KINGDOM" and "the RIGHTEOUSNESS" of the kingdom—as the grand objects, in the supreme pursuit of which all things needful for the present life will be added to us. The precise sense of every word in this golden verse should be carefully weighed. "The kingdom of God" is the primary subject of the Sermon on the Mount—that kingdom which the God of heaven is erecting in this fallen world, within which are all the spiritually recovered and inwardly subject portion of the family of Adam, under Messiah as its Divine Head and King. "The righteousness thereof" is the character of all such, so amply described and variously illustrated in the foregoing portions of this discourse. The "seeking" of these is the making them the object of supreme choice and pursuit; and the seeking of them "first" is the seeking of them before and above all else. The "all these things" which shall in that case be added to us are just the "all these things" which the last words of Mt 6:32 assured us "our heavenly Father knoweth that we have need of"; that is, all we require for the present life. And when our Lord says they shall be "added," it is implied, as a matter of course, that the seekers of the kingdom and its righteousness shall have these as their proper and primary portion: the rest being their gracious reward for not seeking them. (See an illustration of the principle of this in 2Ch 1:11, 12). What follows is but a reduction of this great general direction into a practical and ready form for daily use.

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