Do Not Worry – 4
Notes
Transcript
Sermon on the Mount - 65
Matthew 6:28–30 (NIV84)
28“And why do you worry about clothes? See how the lilies of the field grow. They do not labor or spin.
29Yet I tell you that not even Solomon in all his splendor was dressed like one of these.
30If 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, O you of little faith?
Clothing carried significant social weight in first-century Palestine, though not primarily as a practical concern about basic coverage (modesty, etc.).
Garments functioned as markers of social inclusion and exclusion, signaling one’s place within the community hierarchy.
What the disciples wore would immediately tell people what social class they belonged to—and people would then expect them to act a certain way based on that class. This restricted how freely they could move around and interact with different groups of people.
The herbs and flowers of the field have their being, nourishment, exquisite flavors, and beautiful hues from God himself.
They are not only without anxious care, but also without care or thought of every kind.
If God gives such beauty and care to a short-lived flower, how much more will he care for man whose life is a vapor that appears for a little time and then soon vanishes away?
Beloved, Jesus does not want you fretting and worrying about what you are going to wear and eat. He has that covered. Look to Him to meet your needs.
Flowers do less work than we do. In fact, they do not do any work at all.
They do not toil; they just grow.
They do not spin fabric to use for clothing; they just wear what God gave them.
Yet how marvelously they are adorned!
Uncultivated vegetation does much less to provide for itself than do birds, yet God adorns it with beauty that at times surpasses the greatest splendor of human raiment.
Matthew 6:29 (NIV84)
29Yet I tell you that not even Solomon in all his splendor was dressed like one of these.
Gold (lifetime): ~1,000 tons, ~$70 billion
Silver: hundreds–thousands of tons, $1–10+ billion
Gold items: ~10–20+ tons, $0.5–2+ billion
Ivory/imports: large but variable, $1–5+ billion
Palace/throne: multiple tons materials, $5–15+ billion
Trade/military: $5–15+ billion
Comparison to the Richest People Ever:
Elon Musk / Bezos: $200–300 billion
Mansa Musa: (c. 1280–1337) was the emperor of the Mali Empire in West Africa, and he’s widely considered one of the richest individuals in history $400–500 billion (adjusted)
Augustus Caesar: ~$4–5 trillion (empire)
Solomon: potentially $200T
One author estimates Solomon’s daily income at nearly $2,000,000.
Solomon’s splendor was not merely wealth in storage. It was wealth made visible.
His palace complex included grand halls, cedar pillars, costly stonework, royal residences, and a throne room for judgment.
His throne was made of ivory overlaid with gold, raised by six steps, flanked by lions, with twelve lions lining the steps.
His drinking vessels and utensils were gold.
Hundreds of ceremonial shields of beaten gold decorated his palace.
His royal table was filled daily with abundant provisions.
Solomon in all his splendor pointed to the highest example of human glory known in Israel’s memory:
palaces, gold, ivory, cedar, fine clothing, royal ceremony, and breathtaking beauty.
Yet Jesus says that even Solomon, at the height of his glory, was not dressed like the lilies of the field.
Solomon’s splendor was crafted by human effort; the flower’s beauty is given by God.
Solomon’s glory was costly, planned, and temporary; the lily’s glory is effortless, delicate, and divinely clothed.
Ecclesiastes 5:10–12 (NIV84)
10Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless.
11As goods increase, so do those who consume them. And what benefit are they to the owner except to feast his eyes on them?
12The sleep of a laborer is sweet, whether he eats little or much, but the abundance of a rich man permits him no sleep. (Due to anxious care)
Matthew 6:29 (NIV84)
29Yet I tell you that not even Solomon in all his splendor was dressed like one of these.
Solomon’s glitter and glamour, which was artificial and manmade, requiring constant refurbishment to maintain its standing, cannot match the wild flowers’ majesty,.
The field lilies possess a God-given beauty that is effortlessly attained.
Charles Spurgeon: Lovely lilies, how you rebuke our foolish nervousness. The array of lilies comes without fret; why do we kill ourselves with care about that which God gives to plants which cannot care?
The lilies bestow no labor on their beauty but grow and unfold their petals by God’s power working through nature.
It is not a product of chance. It reveals a divine idea, which gave it its beauty. It is a product of the eternal ideas of God, and of the providence of God, which preserves its being.
Matthew 6:30 (NIV84)
30If 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, O you of little faith?
“God clothes the grass of the field like that, and the grass is alive today and burned up tomorrow. Don’t you think he will be even more sure to clothe you?”
The lilies of the field were the scarlet poppies and anemones. They bloomed one day on the hillsides of Palestine; and yet in their brief life they were clothed with a beauty which surpassed the beauty of the royal robes of kings or queens. When these flowers died, they were used for nothing better than for burning fuel in oven fires.
The Palestinian oven was made of clay, shaped like a box and set on bricks above a fire. When a quick rise in temperature was needed, handfuls of dried grasses and wildflowers were thrown inside and set alight. These flowers, which lived only a few short days, were burned to help a woman heat her oven in haste. Yet God clothes them with a beauty far beyond anything human hands can create.
The flowers had a few days of life and then they were set aflame to help a woman to heat an oven when she was baking in a hurry, yet God clothes them with a beauty which is beyond man’s power to imitate.
John MacArthur: If God bothers to array the grass of the field with beautiful but short-lived flowers, how much more is He concerned to clothe and care for His very own children who are destined for eternal life?
Matthew 6:30 (NIV84)
30If 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, O you of little faith?
O you of little faith = ὀλιγόπιστος oligopistos = characterized by a very weak belief, trust, and reliance (on someone or something); a faith of small quantity.
It appears only that one time in Luke.
It appears five times in Matthew:
Matthew 6:30, Jesus tells his disciples not to worry about what they will wear. “Consider the lilies of the field,” he says. “If God so clothes the grass of the field…will he not much more clothe you—you of little faith.”
Matthew 8:26, Jesus is with his disciples in a boat when a storm comes up at sea. They are terrified. He asks them, “Why are you afraid, you of little faith?” Then he miraculously calms the sea.
Matthew 14:31, When Peter tries to walk on the water, he is afraid and begins to sink. He calls out for help, and Jesus grabs him. Lifting him up, Jesus asks, “You of little faith, why did you doubt?”
Matthew 16:8, One day, after miraculously feeding the multitudes, Jesus is teaching his disciples and he uses the metaphor of “leaven.” They misunderstand the expression and think he is concerned about whether they will have enough real leaven to make bread when they need it. He asks, “You of little faith, why are you talking about having no bread?”
Matthew 17:20, When Jesus’s disciples are unable to drive a demon out of a possessed child, Jesus tells them that it is because of their “little faith.”
O you of little faith does not connote a complete absence of faith but an inadequate, deficient faith. Those who struggle so hard for the things of this world lack a true faith in God.
It describes the believer whose actual confidence in God falls short of what we could reasonably expect.
A person who worries about [what he eats, drinks, or wears] may have saving faith, but he does not have faith that relies on God to finish what He has begun. It is significant that each of the four other times Jesus used the phrase “O men [or “you”] of little faith,” it was also in relation to worry about food, clothing, or life span (see Matt. 8:26; 14:31; 16:8; Luke 12:28).
“You believe that God can redeem you, save you from sin, break the shackles of Satan, take you to heaven where He has prepared a place for you, and keep you for all eternity, and yet you do not trust Him to supply your daily needs?”
We freely put our eternal destiny in His hands, but at times refuse to believe He will provide what we need to eat, drink, and wear.
Charles R. Swindoll: Nothing can be accomplished by worry. Not a single hour can be added to our lives (6:27). In fact, we know that stress and anxiety can lead to all sorts of mental, emotional, and physical ailments and make the few days we have on this earth more miserable!
Worrying is not only a waste of energy, a drain on our contentment, and a damper on our gratitude, but it also signifies a lack of faith in God’s character as our Provider.
This is why Jesus rebuked worriers with the stinging exclamation “You of little faith!” (6:30).
This kind of fretting was typical of Gentiles, whose fickle and flaky gods couldn’t be trusted.
By contrast, our heavenly Father knows what we need even before we ask (6:8, 32).
Matthew 16:5–10 (NIV84)
5When they went across the lake, the disciples forgot to take bread.
6“Be careful,” Jesus said to them. “Be on your guard against the yeast of the Pharisees and Sadducees.”
7They discussed this among themselves and said, “It is because we didn’t bring any bread.”
8Aware of their discussion, Jesus asked, “You of little faith, why are you talking among yourselves about having no bread?
9Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many basketfuls you gathered?
Basketfuls = κόφινος kophinos = a stiff, wicker basket; small lunch basket.
10Or the seven loaves for the four thousand, and how many basketfuls you gathered?
Basketfuls = σπυρίς spyris = any flexible woven basket made of rushes or similar material; large hamper.
This basket was large enough to carry a man. (See Acts 9:25, where Paul was lowered in a basket (spyris) through an opening in the wall.)
Baskets in verse 9 is the same word used in the account of the feeding of the five thousand (14:20), while baskets in verse 10 is the same word used in the account of the feeding of the four thousand (15:37).
There is a difference between “a basket,” be it ever so strong, and “a large basket” or “hamper.”
One can easily carry a baby in a basket, but it took nothing less than a hamper to lower Paul from the wall (Acts 9:25).
The seven hampers (feeding of 4000) may have contained no less bread than the twelve baskets (feeding of 5000).
Feeding of the 5,000 (kophinos)
Primarily a Jewish audience
The kophinos was distinctly associated with Jews.
Feeding of the 4,000 (spyris)
Likely a Gentile audience (Decapolis region)
The spyris was a more general/Greco-Roman basket.
Jesus isn’t just able to provide—He provides abundantly for everyone, not just one group. The disciples should’ve already known that.
Leftover Baskets:
The twelve kophinos baskets likely symbolized the twelve tribes of Israel.
The seven spyris baskets (hampers) may stand for the number of completion or the seventy Gentile nations.
In Genesis 10 (the Table of Nations), there are traditionally understood to be 70 nations descended from Noah.
Because of that, “70” became a symbolic number for all Gentile nations—the whole non-Jewish world.
Jesus provides for all groups. His provision is not just barely enough or just scraping by; Jesus provides an overflowing provision.
Ephesians 3:20-21 (AMP)
20Now to Him Who, by (in consequence of) the [action of His] power that is at work within us, is able to [carry out His purpose and] do superabundantly, far over and above all that we [dare] ask or think [infinitely beyond our highest prayers, desires, thoughts, hopes, or dreams]—
21To Him be glory in the church and in Christ Jesus throughout all generations forever and ever. Amen (so be it).
Matthew 16:11–12 (NIV84)
11How is it you don’t understand that I was not talking to you about bread? But be on your guard against the yeast of the Pharisees and Sadducees.”
12Then they understood that he was not telling them to guard against the yeast used in bread, but against the teaching of the Pharisees and Sadducees.
The leaven of the Pharisees is legalism. The Pharisees kept scores of rules and regulations, but their hearts were not right with the Lord.
The leaven of the Sadducees is not legalism, but liberalism. The Sadducees said, “There are no miracles. There are no angels. There is no resurrection. This whole thing is really just to help you become a better person.”
Beware of the leaven of legalism and liberalism.
The book of Galatians deals with the subject of legalism and the book of Colossians with the subject of liberalism.
The leaven (yeast) of the Pharisees is hypocrisy. (Luke 12:1)
Jesus clarified that physical food, though the pressing issue of the moment, was insignificant in light of God’s kingdom.
Physical food—the miracle that brought nourishment to a great host of people—would not mislead, ruin, or destroy the soul.
The teachings of the Pharisees and Sadducees could lead a person to perdition (Hell, punishment), destroying both body and soul in hell.
This was the important issue. This was what the disciples needed to understand. This was what the disciples needed to be concerned about.
Matthew 8:5–13 (NIV84)
5When Jesus had entered Capernaum, a centurion came to him, asking for help.
6“Lord,” he said, “my servant lies at home paralyzed and in terrible suffering.”
7Jesus said to him, “I will go and heal him.”
8The centurion replied, “Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed.
9For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.”
10When Jesus heard this, he was astonished and said to those following him, “I tell you the truth, I have not found anyone in Israel with such great faith.
11I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven.
12But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth.”
13Then Jesus said to the centurion, “Go! It will be done just as you believed it would.” And his servant was healed at that very hour.
The centurion’s faith demonstrated freedom from anxiety through his complete confidence in Christ’s word and authority, which eliminates the need for reassurance or physical presence.
Rather than demanding that Jesus come to his home, the centurion declares, “Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed.”
This response reveals someone unburdened by doubt or worry about the outcome.
The centurion understood Jesus through the lens of delegated authority—just as his own commands carried the emperor’s authority, Jesus’s word carried God’s authority.
Matthew 15:21–28 (NIV84)
21Leaving that place, Jesus withdrew to the region of Tyre and Sidon.
22A Canaanite woman from that vicinity came to him, crying out, “Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession.”
23Jesus did not answer a word. So his disciples came to him and urged him, “Send her away, for she keeps crying out after us.”
24He answered, “I was sent only to the lost sheep of Israel.”
25The woman came and knelt before him. “Lord, help me!” she said.
26He replied, “It is not right to take the children’s bread and toss it to their dogs.”
27“Yes, Lord,” she said, “but even the dogs eat the crumbs that fall from their masters’ table.”
28Then Jesus answered, “Woman, you have great faith! Your request is granted.” And her daughter was healed from that very hour.
The Canaanite woman’s faith demonstrates freedom from anxiety through her unwavering trust despite repeated rejection.
Rather than worry consuming her, she remained convinced that Jesus was merciful and believed that Jesus would help her demonized daughter.
Romans 4:18–21 (NIV84)
18Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.”
19Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead.
20Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God,
21being fully persuaded that God had power to do what he had promised.
May we take God at His Word and not worry, trusting that Jesus intends the best for us.
