Matthew 6:31
in Matthew 6Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’
BSB
The same verse in ASV and KJV ▾
ASV
Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
KJV
Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
⋯
This verse in Matthew 6
Commentary
15 notes on this verseTherefore take no thought,.... That is, for the morrow, as it is explained, Luk 6:34 for it is lawful to take proper care and thought for present food, drink, and raiment; but not to be anxiously concerned for futurity; saying, what shall we eat? or what shall we drink? or wherewithal shall we be clothed? These are a repetition of the several things instanced in, and are the very language and expressions of men of little faith; as in the above citation, מה אוכל למחר, "what shall I eat tomorrow?"
This site's exposition
What shall we eat
on Matthew 6:31-32
The threefold question, what shall we eat, drink, and wear, is named as the Gentiles' own preoccupation, those who seek after all these things because they know no Father who has already numbered their needs. Disciples are set apart from that anxious pursuit not by having fewer needs but by having a Father who knows them before they are asked, the same assurance given already at verse 8. The contrast is between a life run by care for provision and a life resting on a Father's attention.
The record, by era
The Church Fathers5 voices
(De Nat. Hom. 42.) That there is a Providence, is shown by such signs as the following; The continuance of all things, of those things especially which are in a state of decay and reproduction, and the place and order of all things that exist is ever preserved in one and the same state; and how could this be done unless by some presiding power? But some affirm that God does indeed care for the general continuance of all things in the universe, and provides for this, but that all particular events depend on contingency. Now there are but three reasons that can be alleged for God exercising no providence of particular events; either God is ignorant that it is good to have knowledge of particular things; or He is unwilling; or He is unable. But ignorance is altogether alien from blessed substance; for how shall God not know what every wise man knows, that if particulars were destroyed, the whole would be destroyed? But nothing prevents all individuals from perishing; when no power watches over them. If, again, He be unwilling, this must be from one of two reasons; inactivity, or the meanness of the occupation. But inactivity is produced by two things; either we are drawn aside by some pleasure, or hindered by some fear, neither of which can be piously supposed of God. If they affirm that it would be unbecoming, for that it is beneath such blessedness to stoop to things so trifling, how is it not inconsistent that a workman overseeing the whole of any machine, leaves no part however insignificant without attention, knowing the whole is but made up of the parts, and thus pronounce God the Creator of all things to be less wise than craftsmen? But if it be that He is unable, then is He unable to bestow benefits on us. […]
The Lord repeated this, that He might show how highly necessary this precept is, and that He might inculcate it more strongly on our hearts.
On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; " nay, that you have all things, if you have the Lord, whose are all things.
(Verse 31 and following) Do not be anxious, saying: What shall we eat, or what shall we drink, or with what shall we be clothed? For all these things the Gentiles seek. For your Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things will be added to you. Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Each day has enough trouble of its own.
Since their belief is that it is Fortune and not Providence that has place in human affairs, and think not that their lives are directed by God's counsel, but follow the uncertain chance, they accordingly fear and despair, as having none to guide them. But he who believes that he is guided by God's counsel, entrusts his provision of food to God's hand; as it follows, for your Father knoweth that ye have need of these things.
8 more voices on this verse
The Church Fathers1 voice
A commentator
John ChrysostomHomily on the Gospel of Matthew 22 · Written in the 5th century.
proposed
"Therefore take no thought, saying, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? For after all these things do the nations of the world seek." Seest thou how again He hath both shamed them the more, and hath also shown by the way, that He had commanded nothing grievous nor burdensome? As therefore when He said, "If ye love them which love you," it is nothing great which ye practise, for the very Gentiles do the same; by the mention of the Gentiles He was stirring them up to something greater: so now also He brings them forward to reprove us, and to signify that it is a necessary debt which He is requiring of us. For if we must show forth something more than the Scribes or Pharisees, what can we deserve, who so far from going beyond these, do even abide in the mean estate of the Gentiles, and emulate their littleness of soul?
The Medieval Church4 voices
Be not solicitous therefore. Here he argues, and regarding this he does two things: first, he draws one conclusion; secondly, he introduces another argument for the same conclusion, at the words For after all these things. Separately he had treated of the solicitude about food …
(non occ.) Having thus expressly cut off all anxiety concerning food and raiment, by an argument drawn from observation of the inferior creation, He follows it up by a further prohibition; Be not ye therefore careful, saying, What shall we eat, what shall we drink, or wherewithal shall we be clothed?
It should be observed that He does not say, Do not ye seek, or be thoughful for, food, drink, and raiment, but what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed. Wherein they seem to me to be convicted, who, using themselves the usual food and clothing, require of those with whom they live either greater sumptuousness, or greater austerity in both.
"Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek." He does not forbid us to eat, but to say, "What shall we eat?" The rich …
The Nineteenth Century3 voices
What shall we eat? or, What shall we drink? etc. - These three inquiries engross the whole attention of those who are living without God in the world. The belly and back of a worldling are his compound god; and these he worships in the lust of the flesh, in the lust of the eye, and in the pride of life.
These verses are a striking example of the combined wisdom and compassion of our Lord Jesus Christ’s teaching. He knows the heart of a man: he knows that we are always ready to turn off warnings against worldliness by the argument that we cannot help being anxious about the things of this life. “Have we not our families to provide for? Must not our bodily wants be supplied? How can we possibly get through life if we think first of our souls?” The Lord Jesus foresaw such thoughts and furnished an answer.
These verses are a striking example of the combined wisdom and compassion of our Lord Jesus Christ’s teaching. He knows the heart of a man: he knows that we are always ready to turn off warnings against worldliness by the argument that we cannot help being anxious about the things of this life. “Have we not our families to provide for? Must not our bodily wants be supplied? How can we possibly get through life if we think first of our souls?” The Lord Jesus foresaw such thoughts and furnished an answer. He forbids us to keep up an anxious spirit about the things of this world. Four times over he says, “Take no thought about life.”About life, about food, about clothing, about the morrow, “take no thought.” Do not be over-careful, be not over-anxious. Prudent provision for the future is right; wearing, corroding, self-tormenting anxiety is wrong. He reminds us of the providential care that God continually takes of everything that he has created. Has he given us “life?” Then he will surely not let us want anything necessary for its maintenance. Has he given us a “body?”Then he will surely not let us die for want of clothing. He that calls us into being will doubtless find meat to feed us. He points out the uselessness of over-anxiety. Our life is certainly in God’s hand; all the care in the world will not make us continue a minute beyond the time which God has appointed. We cannot add one hour to our lives; we shall not die till our work is done. He sends us to the birds of the air for instruction. They make no provision for the future: “they sow not neither do they reap; they lay up no stores against time yet to come; they do not gather into barns.They literally live from day to day on what they can pick up by using the instinct God has put in them.
The words behind it
12 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| μὴ | me | Not | G3361 → | 1066 times |
| οὖν | oun | therefore | G3767 → | 497 times |
| μεριμνήσητε | merimnesete | shall you be anxious | G3309 → | 19 times |
| λέγοντες· | legontes | saying; | G3004 → | 1325 times |
| τί | ti | What | G5101 → | 563 times |
| φάγωμεν | phagomen | shall we eat | G5315 → | 93 times |
| ἢ | e | Or | G2228 → | 342 times |
| τί | ti | what | G5101 → | 563 times |
| πίωμεν | piomen | shall we drink | G4095 → | 72 times |
| ἢ | e | Or | G2228 → | 342 times |
| τί | ti | what | G5101 → | 563 times |
| περιβαλώμεθα; | peribalometha | shall we wear? | G4016 → | 23 times |
μὴNot
meG3361 →1066 times
οὖνtherefore
ounG3767 →497 times
μεριμνήσητεshall you be anxious
merimneseteG3309 →19 times
λέγοντες·saying;
legontesG3004 →1325 times
τίWhat
tiG5101 →563 times
φάγωμενshall we eat
phagomenG5315 →93 times
ἢOr
eG2228 →342 times
τίwhat
tiG5101 →563 times
πίωμενshall we drink
piomenG4095 →72 times
ἢOr
eG2228 →342 times
τίwhat
tiG5101 →563 times
περιβαλώμεθα;shall we wear?
peribalomethaG4016 →23 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
1 Peter 5:7Cast all your anxiety on Him, because He cares for you.
it leads to
- Psalms 37:5
Commit your way to the LORD; trust in Him, and He will do it.
Reached by 2 separate paths from here.
- Psalms 55:22
Cast your burden upon the LORD and He will sustain you; He will never let the righteous be shaken.
- Philippians 4:6
Be anxious for nothing, but in everything, by prayer and petition, with thanksgiving, present your requests to God.
- Psalms 56:3–4
When I am afraid, I put my trust in You.
- Matthew 6:25–26
Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more…
- Psalms 37:5
Through
Matthew 4:4But Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’”
it leads to
- Deuteronomy 8:3
He humbled you, and in your hunger He gave you manna to eat, which neither you nor your fathers had known, so that you might understand that man does not live on bread alone,…
- Luke 4:4
But Jesus answered, “It is written: ‘Man shall not live on bread alone.’”
- Deuteronomy 8:3
Through
Psalms 55:22Cast your burden upon the LORD and He will sustain you; He will never let the righteous be shaken.
it leads to
- 1 Peter 5:7
Cast all your anxiety on Him, because He cares for you.
- 1 Peter 5:7
Where this verse is studied
About Matthew
This page draws on 15 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Glossa Ordinaria, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jerome, Commentary on Matthew; John Chrysostom, Homily on the Gospel of Matthew 22; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Nemesius of Emesa, Catena Aurea by Aquinas; Pseudo-Chrysostom, Catena Aurea by Aquinas; Rabanus Maurus, Catena Aurea by Aquinas; Remigius of Rheims, Catena Aurea by Aquinas; Tertullian, To His Wife Book I; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.