"And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these."
Matthew 6:28, 29
"And why take ye thought for raiment?" (v. 28). In those words Christ returns to the commandment which He had given in verse 25: "Therefore I say unto you, Take no [anxious] thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?" In the verse we have now arrived at our Lord restricts His remarks to the matter of "raiment," while in verse 31 He again takes up the subject of food and drink. "Why take ye [anxious] thought for raiment?" though in the form of a question—to stir up our conscience—has the force of a prohibition, and therefore is a repeating of the former precept. This is very solemn and humbling, for it shows how unresponsive we are to the voice of God: we have to be told again and again what we must do and what we must avoid. There is so much self-will, so much in us which is opposed to God, that a single order from Him is not sufficient…
"And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin" (v. 28). The scope of these words is wider than appears at first glance. As "raiment" must be taken to include all that is used for the adorning as well as covering of the body, so we are to learn from the "lilies" that which corrects every form of sin we may commit in connection with apparel, not only in distrusting God to supply us with what we need, but also our displeasing Him by setting our affections upon such trifles, by following the evil fashions of the world, or by disregarding 1-us prohibitions. In sending us to learn of the flowers of the field Christ would humble our proud hearts, for notwithstanding our intelligence there are many important and valuable lessons to be learned even from these lowly and irrational creatures if only we have ears to hear what they have to say unto us.
"Consider the lilies of the field."… though the lily be such a lovely flower, nevertheless it is but "the grass of the field." Notwithstanding its beauty and delicacy, it belongs to the same order and stands upon the same level as the common grass, which withers and dies and is used (in oriental countries, where there is no coal) for fuel. What ground or occasion then has the lily to be proud and vain? None whatever: it is exceedingly frail, it belongs to a very lowly order of creation, its loveliness quickly vanishes, its destiny is but the oven.
…But what must we learn in the lilies? "How they grow." Like all the works of God this too is wonderful and should provoke our admiration. In the winter season they lie dead in the earth, as though they were not. They are covered with frost and snow: yet in the springtime they spring up with stalks, leaves and flowers of such delicacy and loveliness as surpasses the glory of Solomon in all his royalty. And whence comes this? Is it of themselves or from man? Neither, for it is "field" or "wild " lilies our Lord speaks of. Whence then? From the original fiat of creation, uttered by God when He made these creatures, saying, "Let the earth bring forth grass, the herb yielding seed" (Gen. 1:11). From that ever-operative word of the Almighty Creator comes the earth to have power and virtue to bear the beautiful lilies and every other herb. And the same God who by the Word of His power gives being to the lilies of the field has uttered a Word of providence that if we trust Him, using lawful means moderately, we shall have raiment sufficient and everything else that is needful to this life.
"They toil not, neither do they spin." Here the Saviour bids us take note of how free from care the lilies are. They expend no labour in order to earn their clothing, as we have to do. This is proof that God Himself directly provides for them and decks them out so attractively. And how forcibly does that fact press upon us the duty of contentment, relying upon God’s gracious providence without distracting care. Not only have we title to Divine providence certainly not inferior to that possessed by the herbs of the field, but God has allowed unto us for our raiment the use of means which they lack. Though no man under the pretence of relying on God’s providence may live idly, neglecting the ordinary lawful means to procure things honest and needful, yet Christ here gives assurance to all who trust in Him and serve Him that even though all means should fail them He will provide things needful for them. If through sickness, injury or old age we can no longer toil and spin, God will not suffer us to lack sufficient clothing.
"And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these" (v. 29). In those words Christ rebukes that folly of the vain which moves so many to make an idol of personal adornment. Before we endeavour to show the force of our Lord’s remark in this verse it should be pointed out that in making mention of the splendor of Solomon’s royal apparel He did not condemn the same—had that been His object, instead of mentioning the "glory" of Solomon, Christ had termed it his "vain show" or "ostentatious folly." Though the Word of God reprehends pride and superfluities in attire, yet it allows unto princes and persons of high office the use of gorgeous and costly raiment. When Joseph was advanced unto state dignity he refused not to be arrayed in "garments of fine linen" and to have "a ring on his hand and a chain of gold about his neck" (Gen. 41:42); nor did the apostle reprove Agrippa and Bernice because they came to hear him ‘in great pomp" (Acts 25:23).
"O ye of little faith." Those whom our Lord here chided were His own disciples, and that for which He reproved them was not a total lack of faith, but for the small measure of it, their distrust being more powerful than their confidence in God’s providence. Herein we may see how one Christian differs from another (and how the experience of the same believer varies at different times), for there are some who, like Abraham, are so strong in faith that they rely wholly on God’s promise, nothing doubting when appearances are entirely against them (Rom. 4:20). But there are others with a faith so weak, so mingled with doubts, that they are like those disciples at this time. But however weak such faith may be, however excuseless and reprovable, yet the faith itself is a true and saving one, as appears plainly in their case, for in verse 26 Christ acknowledged these fearing disciples to be God’s children by calling Him their "heavenly Father."
(A. W. Pink)
(A. W. Pink)