Church Fathers Commentary Luke 12:27-31

"Consider the lilies, how they grow: they toil not, neither do they spin; yet I say unto you, Even Solomon in all his glory was not arrayed like one of these. But if God doth so clothe the grass in the field, which to-day is, and to-morrow is cast into the oven; how much more [shall he clothe] you, O ye of little faith? And seek not ye what ye shall eat, and what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after: but your Father knoweth that ye have need of these things. Yet seek ye his kingdom, and these things shall be added unto you." — Luke 12:27-31 (ASV)

St. John Chrysostom: As our Lord had previously given instruction about food, so now He also speaks about clothing, saying, Consider the lilies of the field, how they grow; they toil not, neither do they spin. Now, just as when our Lord said above that the birds do not sow, He did not condemn sowing but all unnecessary trouble, so when He said, They toil not, neither do they spin, He does not put an end to work, but to all anxiety about it.

Eusebius of Caesarea: If a man wishes to be adorned with fine clothing, let him observe closely how God extends His manifold wisdom even to the flowers that spring from the earth. God adorns them with various colors, adapting to their delicate membranes dyes far superior to gold and purple. Indeed, under no luxurious king—not even Solomon himself, who was renowned among the ancients for his riches, wisdom, and pleasures—has such an exquisite work ever been devised. For this reason, it follows, But I say to you, that Solomon in all his glory was not arrayed like one of these.

St. John Chrysostom: He does not use the example of the birds here, such as a swan or a peacock, but the lilies. He wishes to give force to the argument from two sides: from the humbleness of the things that have received such honor, and from the excellence of the honor bestowed upon them.

For this reason, a little later He does not call them lilies but grass, as it is added, If then God so clothe the grass, which today is, and tomorrow is cast into the oven. He does not say simply “God clothes,” but “God so clothes,” which is full of meaning. He then adds, “how much more you,” which expresses His high regard and care for the human race.

Finally, when it is necessary for Him to find fault, He deals with them mildly here as well, reproving them not for unbelief but for their smallness of faith, adding, O you of little faith. He does this so that He may all the more rouse us to believe in His words, so that we should not only take no thought for our clothing, but not even admire elegance in dress.

St. Cyril of Alexandria: For the prudent person, it is sufficient to have suitable clothing and moderate food for the sake of necessity alone, not exceeding what is enough. For the saints, it is sufficient to have the spiritual delights that are in Christ, and the glory that is to come.

St. Ambrose of Milan: Nor does it seem insignificant that a flower is compared to man, or even preferred over Solomon, so that we might understand the glory expressed by its bright color to be that of the heavenly angels. They are truly the flowers of the other world, for by their brightness the world is adorned. Shackled by no cares and engaged in no toilsome task, they breathe out the pure aroma of sanctification and cherish the grace of God's bounty and the gifts of their heavenly nature.

Therefore, Solomon is well described here as being clothed in his own glory, and elsewhere as being veiled, because he clothed, as it were, the frailty of his bodily nature with the powers of his mind to achieve the glory of his works. But the angels, whose divine nature remains free from bodily harm, are rightly preferred, even though he is the greatest of men. We should not, however, despair of God's mercy, for by the grace of His resurrection He promises us the likeness of angels.

St. Cyril of Alexandria: Now it would be strange for the disciples, who ought to set the rule and pattern of life for others, to fall into those things which it was their duty to advise people to renounce. Therefore, our Lord adds, And seek not what you shall eat... In this, our Lord also strongly recommends the study of holy preaching, commanding His disciples to cast away all human cares.

The Venerable Bede: It must be observed, however, that He does not say, “Do not seek or take thought for food, or drink, or clothing,” but rather, “what you shall eat or drink.” By this, He seems to me to be rebuking those who, despising common food and clothing, seek for themselves food and clothing that is either more delicate or coarser than that of those with whom they live.

Gregory of Nyssa: Some have obtained dominion, honors, and riches by praying for them, so how then do you forbid us to seek such things in prayer? Indeed, it is clear to everyone that all these things are part of the divine counsel. Yet they are given by God to those who seek them so that by learning that God listens to our lesser petitions, we may be raised to the desire for higher things.

We see this in children, who as soon as they are born cling to their mother's breasts. But when the child grows up, it despises the milk and seeks a necklace or some other thing that delights the eye. Then again, when the mind has matured along with the body, he gives up all childish desires and seeks from his parents those things that are suited for a mature life.

St. Augustine of Hippo: Now having forbidden all thought about food, He next goes on to warn people not to be puffed up, saying, Neither be you lifted up. For a person first seeks these things to satisfy his needs, but when he is filled, he begins to be puffed up by them. This is just as if a wounded man were to boast that he had many remedies in his house, when it would be better for him to have no wounds and need not even one.

Theophylact of Ohrid: Or by “being lifted up,” He means nothing other than an unsteady motion of the mind, which meditates first on one thing, then another, jumping from this to that and imagining lofty things.

St. Basil the Great: And so that you may understand this kind of elation, remember the vanity of your own youth. Recall if at any time, while by yourself, you have daydreamed about life and promotions—passing rapidly from one dignity to another, grasping riches, building palaces, benefiting friends, and taking revenge on enemies. Now such daydreaming is sin, for to have our delights fixed on useless things leads away from the truth. For this reason, He goes on to add, For all these things do the nations of the world seek after.

Gregory of Nyssa: For to be anxious about visible things is characteristic of those who possess no hope of a future life and no fear of the coming judgment.

St. Basil the Great: But with respect to the necessities of life, He adds, And your Father knows that you have need of these things.

St. John Chrysostom: He did not say “God,” but “your Father,” to incite them to greater confidence. For who is a father who would not allow his children's needs to be supplied? But He adds another point as well: you could not say that He is indeed a father, yet does not know that we are in need of these things. For He who created our nature knows its needs.

St. Ambrose of Milan: But He goes on to show that neither at the present time, nor in the future, will grace be lacking for the faithful, if only those who desire heavenly things do not seek earthly things. For it is unworthy for people who fight for a kingdom to be anxious about food. The king knows the means by which he will support and clothe his own family. Therefore, it follows, But seek you first the kingdom of God, and all these things shall be added to you.

St. John Chrysostom: Now Christ promises not only a kingdom, but also riches with it. For if we rescue from anxiety those who neglect their own concerns to be diligent about ours, how much more will God do the same?

The Venerable Bede: For He declares that there is one thing that is given primarily, and another that is added as well: that we ought to make eternity our aim, and the present life our business.