Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
Ver. 31. Therefore take no careful thought, &c.] From the afore named grounds, our Saviour here resumeth and enforceth the former exhortation. Sollicitudo est aegritudo cum cogitatione, saith the orator (Cic. Tusc. 4). Carefulness is a tormentful plodding upon businesses. It is, say divines, an act of fear and distrust, taking up not only the head, but chiefly the heart, to the very dividing and disturbing thereof; causing a man inordinately and overly eagerly to pursue his desires, and to perplex himself likewise with doubtful and fearful thoughts about success. Now our Lord Christ would have none of his servants to care inordinately about anything, but that, when they have done what they can in obedience to him, they should leave the whole matter of good or evil success to his care. To care about the issue of our lawful endeavonrs is to usurp upon God, to trench far into his prerogative divine, to take upon us that which is proper to him. And it is no less a fault to invade God's part than to neglect our own. Add hereunto, that God out of his wise justice ceaseth caring for such a one, and because he will not be beholden to God to bear his burden, he shall bear it alone, to the breaking of his back, or, at least, till he is much bowed and crushed under it. If we discern such as will put no trust in us, but love to stand upon their own ground, we give them good leave; as contrarily, the more we see ourselves trusted to, the more our fidelity is careful for them that stay upon us. Thus it is with our heavenly Father.
Saying, What shall we eat? &c.] Our Saviour by these distrustful questions graphically expresseth the condition of covetous wretches, their endless projects and discourses in the air. They are full of words, and many questions, what they shall do, and how they and theirs shall be provided for? They have never done either moaning themselves, or consulting to no purpose, in things that either cannot be done at all or not otherwise. And so some understand that of our Saviour, Luke 12:29, Hang not in doubtful suspenses; after he had brought in the rich fool, Matthew 6:17, reasoning and saying, "What shall I do?" &c. a And Solomon brings in such another fool, full of words, and he recites his words, "A man cannot tell what shall be, and what shall be after him, who can tell?" Ecclesiastes 10:14. And in the next chapter, Ecclesiastes 11:1; and so forward, he makes answer to many of these men's frivolous queries and cavils, when moved to works of mercy. Old men specially are taxed of this weakness, who are apt to cark, because they fear, saith Plutarch, οτι ουκ εξουσι θρεψοντας και θαψοντας, that they shall not have enough to keep them and bring them well home, as they call it; whence some conceive that covetousness is called "the root of all evil," 1 Timothy 6:10, because as there is life in the root when no sap in the branches, so covetousness often liveth when other vices die and decay. It groweth, as they say the crocodile, as long as he liveth.
a μη μετεωρισεσθε. διελοθιζετο. Mire convenit verbum λογιζεσθαι, quoniam istius modi homines, &c. Beza.