Exegetical and Hermeneutical Commentary of Matthew 6:30
Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, [shall he] not much more [clothe] you, O ye of little faith?
30. which to day is ] Rather, though it is to-day.
cast into the oven ] The Jewish oven was a vessel narrower at the top than at the bottom, made of baked clay. Sometimes the fuel was placed within, and the cakes laid against the sides. Sometimes the oven was heated by a fire kindled beneath or around it. Eastern travellers state that wood being rare in most parts of the East, grass, twigs, and straw are commonly used for fuel.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore, if God so clothe the grass of the field – What grows up in the field, or grows wild and without culture. The word grass, applied here to the lily, denotes merely that it is a vegetable production, or that it is among the things which grow wild, and which are used for fuel.
Which today is – It lives today, or it lives for a day. It is short-lived, and seems to be a thing of no value, and is so treated.
Is cast into the oven – The Jews had different modes of baking. In early times they frequently baked in the sand, warmed with the heat of the sun. They constructed, also, movable ovens made of clay, brick, or plates of iron. But the most common kind, and the one here probably referred to, was made by excavating the ground 2 1/2 feet in diameter, and from 5 to 6 feet deep. This kind of oven still exists in Persia. The bottom was paved with stones. It was heated by putting wood or dry grass into the oven, and, when heated, the ashes were removed and the bread was placed on the heated stones. Frequently, however, the oven was an earthen vessel without a bottom, about 3 feet high, smeared outside and inside with clay, and placed upon a frame or support. Fire was made within or below it. When the sides were sufficiently heated, thin patches of dough were spread on the inside, and the top was covered, without removing the fire as in the other cases, and the bread was quickly baked.
Fuente: Albert Barnes’ Notes on the Bible
Mat 6:30
Much more clothe you.
Therefore
I. We should from hence be excited to magnify and adore the goodness of God, who, as a common Father, provides for the maintenance of all His creatures.
II. We should never be tempted to do anything unjust, in order to increase our substance or gain a livelihood. We may improve our circumstances, but within the bounds of strict honesty. Whenever we find it impossible to mend our condition without deceitful and unrighteous dealing, we ought to conclude that it is the will of God we should remain as we are.
III. We should be filled with resignation and contentment, being fully convinced that He who thus constantly provides for the substance of such inferior beings will never suffer us to want anything which is truly needful. (Nicolas Carter, D. D.)
Particular providence
I. Explain what we understand by a particular providence. Many deny that God exercises a particular providence over the world. They acknowledge that God rules by general rules, but deny that these leave room for contingencies.
II. Offer some considerations in favour of a particular providence.
1. That it appears from the nature of providence that it must be particular. We can no more conceive that one creature can uphold itself than another. It is absurd to suppose that a created object is independent of its Creator.
2. The supreme and ultimate end of Divine providence proves it to be particular. If God exercises a government over the world it is to some definite end; hence, providence must be particular over the parts as much as the whole.
3. The goodness of God requires Him to exercise a particular providence over His creatures. This leads Him to care for every member of His family.
4. The Scriptures represent God as exercising a particular providence over every part of creation. He telleth the number of the stars.
Learn:
1. Then there can be no such thing as chance.
2. Then God will certainly accomplish His ultimate end in creation.
3. A particular providence displays the perfections of God in a glorious light.
4. The whole world is under obligations to Him for the favours it enjoys. (Y. Emmons, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 30. If God so clothe the grass of the field] Christ confounds both the luxury of the rich in their superfluities, and the distrust of the poor as to the necessaries of life. Let man, who is made for God and eternity, learn from a flower of the field how low the care of Providence stoops. All our inquietudes and distrusts proceed from lack of faith: that supplies all wants. The poor are not really such, but because they are destitute of faith.
To-morrow is cast into the oven] The inhabitants of the east, to this day, make use of dry straw, withered herbs, and stubble, to heat their ovens. Some have translated the original word , a still, and intimate that our Lord alludes to the distillation of herbs for medicinal purposes; but this is certainly contrary to the scope of our Lord’s argument, which runs thus: If God covers with so much glory things of no farther value than to serve the meanest uses, will he not take care of his servants, who are so precious in his sight, and designed for such important services in the world? See Harmer’s Observations.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
30. Wherefore, if God so clothe thegrassthe “herbage.”
of the field, which to-dayis, and to-morrow is cast into the ovenwild flowers cut withthe grass, withering by the heat, and used for fuel. (See Jas1:11).
shall He not much more clotheyou, O ye of little faith?The argument here is somethingfresh. Gorgeous as is the array of the flowers that deck the fields,surpassing all artificial human grandeur, it is for but a briefmoment; you are ravished with it to-day, and to-morrow it is gone;your own hands have seized and cast it into the oven: Shall, then,God’s children, so dear to Him, and instinct with a life that cannotdie, be left naked? He does not say, Shall they not be morebeauteously arrayed? but, Shall He not much more clothe them?that being all He will have them regard as secured to them (compareHeb 13:5). The expression,”Little-faithed ones,” which our Lord applies once andagain to His disciples (Mat 8:26;Mat 14:31; Mat 16:8),can hardly be regarded as rebuking any actual manifestations ofunbelief at that early period, and before such an audience. It is Hisway of gently chiding the spirit of unbelief, so natural evento the best, who are surrounded by a world of sense, and of kindlinga generous desire to shake it off.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore if God so clothe the grass of the field….. These words are a conclusion from the former, and contain an argument from the lesser to the greater; that if God, for this is solely his work, so clothes the lilies, the flowers of the field, and whatever grows up out of the earth, in such a beautiful and splendid manner, as even to outdo Solomon, in his richest apparel; there’s no doubt to be made of it, or at least ought not, but that he will much more provide clothing for men. The argument is illustrated, by the short continuance of the grass of the field, which is so clothed; and the use it is put to, when cut down;
which today is in being, but abides not long, as it were but for a day: it flourishes in the morning, continues for the day in its glory and verdure, is cut down at evening, and withers and dies,
and tomorrow is cast into the oven, to heat it with, or as the Syriac version reads , “in the furnace”. And so Munster’s Hebrew edition of this Gospel. For furnaces used to be heated with straw and stubble, and such like things, as were gathered out of the fields; so, we read in the Misna k, that pots and furnaces were heated;
“a pot which they heat “with straw and stubble”, they put into it that which is to be boiled–a furnace which they heat “with straw and stubble”, they put nothing into it, nor upon it (i.e. till they have removed the coals or ashes): a little furnace, which they heat , “with straw and stubble”, is as the pots.”
The last word, , Bartenora says, signifies wood, or sticks, small as stubble, which they gather out of the field; that is, the stalks of some sort of herbs and plants, that grow in the field: now if God clothes these plants, which are so short lived, and at last used for such mean purposes;
shall he not much more clothe you men, his people, who are of a much longer life, and designed for greater ends and purposes; for the worship and service of God, for his honour and glory here, and for eternal life and happiness hereafter,
O ye of little faith? As such persons are, who distrust the providence of God, with respect to food and raiment, The phrase,
, “men of little faith”, is often to be met with in the Rabbinical writings: so Noah is represented by them, as one of “little faith”, who believed, and did not believe the flood; and therefore did not go into the ark, till the waters drove him l: and though he is said to be perfect, this was not by his works, but by the grace of God m. So the Israelites at the Red Sea, who thought that when they came out on one side, the Egyptians would come out on the n other. So the little children that mocked Elisha, are said to be so called, because they were men “of little o faith”. So everyone that exalts his voice in prayer, is reckoned such an one p. But what comes nearest to the case before us, is the following q passage;
“Says R. Eliezer the Great, whoever has a morsel in his basket, and says, what shall I eat tomorrow? is no other than , “one of those of little faith”.”
k Sabbat, c. 3. sect. 1, 2. l Jarchi in Gen. vii. 7. m Tzeror Hammor, fol. 10. 2. n T. Bab. Pesachim, fol. 118. 2. Erachin, fol. 15. 1. o T. Bab. Sota, fol. 46. 2. Zohar in Exod. fol. 90. 2. p T. Bab. Beracot, fol. 24. 2. Zohar in Num. fol. 93. 2. q T. Bab. Sota, fol. 48. 2.
Fuente: John Gill’s Exposition of the Entire Bible
The grass of the field ( ). The common grass of the field. This heightens the comparison.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Wherefore, If God so clothe the great of the field, which today is,” (ei de ton chorton tou agrou semeron onta) “in the light of this, If the grass of the field that exists today,” (ho theos houtos amphiennusin) “God clothes in this glorious appearance,” above the royal splendor, attire, or array, in beauty and numbers, which is, exists, or you all observe, to take a lesson from what you see here and He does.
2) “And to marrow Is cast Into the oven,” (kai aurion eis klibanon ballomenon) “And by tomorrow the same grass is already thrown into the oven,” so temporary it is when cut, with the lilies, to clear the fields for planting wheat, barley, flax, etc., Jas 1:10-11. Dried grass was used as fodder in ovens for cooking — with the cutting of the grass went the lilies also.
3) “Shall he not much more clothe you,” (ou pollo mallon humas) “Are you all not of much more,” much more importance? than grass and lilies of the field? Rhetorically put it is: “You all, bearing God’s image, are more important in the sight of God than lilies and grass, aren’t you?” Act 17:28; Heb 13:5; Php_4:19.
4) “0 ye of little faith?” (o ligopistoi) “Are you all not of little faith?” or “you all are of little faith, are you not?” The expression (Gk. Oligopistoi) means “little faithed ones,” as in Mat 8:26; Mat 14:31; Mat 16:8. In this, He greatly, kindly chided the spirit of unbelief.
Fuente: Garner-Howes Baptist Commentary
(30) The grass of the field.The term is used generically to include the meadow-flowers which were cut down with the grass, and used as fodder or as fuel. The scarcity of wood in Palestine made the latter use more common there than in Europe. The oven in this passage was the portable earthen vessel used by the poor for baking their bread. The coarse ligneous hay was placed below it and round it, and short-lived as the flame was, so that the crackling of the thorns (Psa. 118:12; Ecc. 7:6) became proverbial, it had time to do its work.
O ye of little faith.The word is found only in our Lords teaching, and the passages in which it occurs are all singularly suggestive. The disciples were not faithless or unbelieving, but their trust was weak. They lacked in moments of anxiety the courage which leads men to rely implicitly on the love and wisdom of their Father. So in the stormy night on the lake, or when Peter began to sink in the waves, or when the disciples had forgotten to take bread, the same word recurs (Mat. 8:26; Mat. 14:31; Mat. 16:8).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. Cast into the oven As a fuel, after it has become withered and dry. In the word grass, here, the lilies mentioned in a previous verse are included. These, and all other grown vegetables, such as the withered stalks of herbs and flowers, the tendrils of vines, the small branches of myrtle and rosemary, and other plants, are, in the East, where fire-wood is scarce, the fuel for the ovens or fire. See following illustration.
Fuente: Whedon’s Commentary on the Old and New Testaments
Application of the argument:
v. 30. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?
The lilies, whose blossoms teach such a great lesson, belong to the grasses; they may even be classed as weeds, if their number and persistence interferes with the tilling of the soil. They belong to the creatures with little value, comparatively speaking. The natives of Palestine, to this day, make use of hay, stubble, and withered herbs to heat their clay ovens, round pots, narrow at the top. These plants of the field, then, which stand so low in the estimation of men that they are used for fuel, are yet so highly esteemed by the Lord that He clothes them in splendid garments, more wonderful than the most gorgeous apparel of Israel’s richest king. And children of God should permit themselves to be harassed by anxious care as to the clothing that they need? Such conduct must surely be a sign of little faith.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 6:30. If God so clotheoven, &c. The original word , which we render clothe, Dr. Doddridge well observes, expresses properly the putting on a complete dress, which surrounds the body on all sides, and is used with peculiar beautyfor that elegant yet strong external membrane, which, like the skin in the human body, at once adorns the tender structure of the vegetable, and likewise guards it from the injuries of the weather. Every microscope with which a flower is viewed, affords a lively comment on this text. Dr. Doddridge and others render the original word by still, instead of oven; but the author of the Observations strongly opposes this interpretation, and informs us, that myrtle, rosemary, and other plants, with withered stalks of herbs and flowers, are made use of in Barbary and other parts of the East, to heat their ovens as well as bagnios; which, says he, gives us a clear comment on the present passage. The grass of the field here apparently is to be understood to include the lilies of which our Lord had been speaking, consequently herbs in general. Critics have remarked this large sense of the Greek word : nor can it with any shew of reason be pretended that our Lord is speaking of the morrow in the rigid sense of the word, but of a little time after. “Behold, then, says our Lord, these lilies and fine flowers of the field! yet beautiful and magnificent as they appear one day, they are in a manner the next thrown into the oven; their dried stalks are, with the dried stalks of other plants, employed in heating the ovens of the villages around us; and will not God much more clothe you, who are my disciples?” His sentiment here plainly is, that if God covers with so much glory things of no farther value than to serve the meanest uses, will he not then take care of his servants, who are so precious in his eyes, and designed for such important services in the world? Consequently he cannot be supposed as speaking of precious flowers, distilled either for medicinal purposes, or to make rich perfumes, but of those of which men make no higher use than they do of cow-dung and stubble. See Observations, p. 142 and the note on 1Sa 2:8 and Lam 4:5. Our Saviour adds, O ye of little faith! which is the first place where faith occurs in the New Testament. This was a term in the Jewish as well as the Christian Theology. The root is aman, nutrivit, he nourished; from which comes Amen, veritas, truth; and Emunah, fides, faith; as it were “the reception of truth, for the nurture of the soul.” So we say in English, nurture for good instruction. Nor is this a fanciful application, but most consonant to the whole tenor of Scripture style in both Testaments, where the experimental and practical truths of religion are continually expressed by the various species of nourishment, as wellmeat as drink, in all the different forms they are used for bodily sustenance. Maimonides, in his explanation of the word achal, comedit, to eat up, shews, “that it is most frequently applied to express the reception of wisdom and doctrine, and universally all information of the mind, whereby it [the mind] is maintained for growth to the perfection of its nature, as the body is maintained by the food proper for its nourishment. Thus Isaiah, Leviticus 1. &c., inviting men to attend to his doctrine, says, Come ye, buy and eat,” &c. And after quoting two passages from the Proverbs, where the same word is used, he says, “Wherever eating and drinking are spoken of in that book, wisdom or the law of God is always to be understood as the mental food.” And hence it may be inferred that the Hebrew term for faith (according to the derivation before mentioned) may denote the proper disposition given to man by the grace of God for receiving and digesting the great truths of religion. Buxtorff in his Talmud, that is to say, Lexicon, explains emunah, faith, by religion; and indeed faith frequently includes piety, or godliness. Thus the Jews understood the word in our Saviour’s time; and in this sense doubtless he used it, when he reproached them with neglecting faith, which he names a weightier matter of their own law, ch. Mat 23:23 and the phrase that he used, O ye of little faith! was then common among the Jews, as is evident from many passages of the Talmud. To conclude; the term mammon, that is, riches, has, as we have observed on Mat 6:24 the same derivation with the original word for faith, or amen, and for the same reason, namely, because men are so apt to confide in riches, as a true and stable fund on which to build their happiness. When the Divine Being holds that place in our minds which worldly wealth has in the minds of covetous men, then indeed we have faith in him. See Dr. Heylin, p. 132 who,insomefollowingdissertations,finelyandfullyillustrates this definition. But we shall also give other definitions and views of faith in the course of our Commentary.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 6:30 . ] Placed first for sake of emphasis; , however, is simply the grass , so that Jesus mentions the genus under which the lilies (which grow among the grass) are included, and that intentionally with a view to point them out as insignificant; 1Co 3:12 ; 1Pe 1:24 .
] which to-day exists .
. .] expresses what is done to-morrow, hence the present . Comp. Buttmann, neut. Gr . p. 178 [E. T. 206]. Dried grass with its flower-stalks and such like was also used for the purpose of heating baking ovens ( , or Attic , see Lobeck, ad Phryn . p. 179). Comp. remark on Mat 3:12 ; Harmar, Beobacht. b. d. Orient , I. p. 239 f.
.] expressing certainty .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
Ver. 30. The grass of the field, which today is, and tomorrow is cast into the oven ] A fit resemblance of all outward things, the subject of our carking cares, likened (when they are at best) to the flower of grass, Isa 40:6 ; “The sun is no sooner risen,” saith St James, Jam 1:10-11 “with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways,” his riches cannot ransom him. But as grass, when ripe, withereth, and is carried away, either by the teeth of beasts or hands of men; so are all, by impartial death. And as the scythe with a few strokes mows down thousands of piles and forms of grass; so do God’s judgments millions of men, Psa 9:17 ; Pro 11:21 . And as grass is today a flourishing field, tomorrow cast into the oven; so are the greatest into their graves (if not into that burning fiery furnace) then when they are in their prime and pride, in their greatest flourish, in the ruff of all their jollity. As the rich fool, therefore a fool because he stuck his clothes with these flowers of the field, these fading felicities, and thought himself thereby become (as Simon Magus) some great one, Act 8:9 ; Jas 1:10 . Contrarily St James makes it a sign of a convert, that though of high degree in the world, yet he is herein made low, that he hath low thoughts of these low things, which he seeth to be mutable and momentary, as the flower of the grass; and bids him rejoice in that he is exalted, in that he is now made a greater man ever since ( Animo magno nihil magnum ): being converted he is become too big for these petty businesses. As a man grown up delights to deal in lands and lays by his cherry stones. But we pity that want of wit which maketh the mind run on baubles, but never think on aught substantial.
O ye of little faith ] Ye petty fidians, ye small faiths. Unbelief is that root of bitterness whence carefulness springeth. Hence it was that the heathen so abounded in it. Strive we therefore to a full assurance of faith and hope; so shall we roll ourselves upon God for all things needful to life and godliness. Faith fears no famine ( Fides famem non formidat. Jer. ex Tert.), it quelleth and killeth distrustful fear, but awful dread it breedeth, feedeth, fostereth, and cherisheth. When a man can say with Abraham, “God will provide,” he will be out of fear and doubt; when he can believe not only God’s promise, but his providence, as David, 1Sa 26:10-11 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
30. ] The wild flowers which form part of the meadow-growth are counted as belonging to the grass, and are cut down with it. Cut grass, which soon withers from the heat, is still used in the East for firing. See “The Land and the Book,” p. 341. The pres. part. denotes the habit . “ , or Att. ., a covered earthen vessel, a pan, wider at the bottom than at the top, wherein bread was baked by putting hot embers round it, which produced a more equable heat than in the regular oven ( ), Herod, ii. 92: Aristoph. Vesp. 1153.” Wilkinson and Webster’s note.
Fuente: Henry Alford’s Greek Testament
Mat 6:30 . . Application. The beautiful flowers now lose their individuality, and are merged in the generic grass : mere weeds to be cut down and used as fuel. The natural sentiment of love for flowers is sacrificed for the ethical sentiment of love for man, aiming at convincing him of God’s care. (Attic , vide Lobeck, Phryn. , 179), a round pot of earthenware, narrow at top, heated by a fire within, dough spread on the sides; beautiful flowers of yesterday thus used to prepare bread for men! : several times in Gospels, not in classics; not reproachful but encouraging, as if bantering the careworn into faith. The difficulty is to get the careworn to consider these things. They have no eye for wild flowers, no ear for the song of birds. Not so Jesus. He had an intense delight in nature. Witness the sentiment, “Solomon in all his glory,” applied to a wild flower! These golden words are valuable as revealing His genial poetic nature. They reflect also in an interesting way the holiday mood of the hour, up on the hill away from heat, and crowds, and human misery.
Fuente: The Expositors Greek Testament by Robertson
if. Assuming the fact. See App-118.
O ye of little faith. Note the four occurrences of this word (oligopistos). Here, rebuking care; Mat 8:26, rebuking fear; Mat 14:31, rebuking doubt; Mat 16:8, rebuking reasoning. Luk 12:28 is parallel with Mat 6:30.
Fuente: Companion Bible Notes, Appendices and Graphics
30. ] The wild flowers which form part of the meadow-growth are counted as belonging to the grass, and are cut down with it. Cut grass, which soon withers from the heat, is still used in the East for firing. See The Land and the Book, p. 341. The pres. part. denotes the habit. , or Att. ., a covered earthen vessel, a pan, wider at the bottom than at the top, wherein bread was baked by putting hot embers round it, which produced a more equable heat than in the regular oven (), Herod, ii. 92: Aristoph. Vesp. 1153. Wilkinson and Websters note.
Fuente: The Greek Testament
Mat 6:30. , but) Used epitatically.[288] Garments are objects of comeliness, as well as necessity. The mention of the lilies with the verb , to be arrayed, refers to the former; that of grass with the verb , to be clothed, to the latter notion.-, grass, blade) as for example that of growing wheat.-See ch. Mat 13:26. An instance of Litotes.[289]- , which to-day is) i.e., which endures for a very short time.[290]-, to-morrow) After a short interval, the grains having been thrashed out, the straw serves for the fire.-, the oven) To heat it.-See Lyranus.[291] Pliny[292] says, rinds beaten from the flax are useful for ovens and furnaces.-B. 19, ch. 1. It is not said, into the fire, as in Joh 15:6 (cf. 1Co 3:12), but into the oven. Not, therefore, for the sake merely of being burnt, but of some utility.- , clothe, dresseth) The dress is properly that without which the body is naked: grass, although it has no external clothing, yet, because it is not naked, but is covered with its own surface, is itself its own dress, especially in its highest and flowering part, of which it is divested when it dries up.- , much more) In this life few attain to the adornment of Solomon, not to mention that of the lilies; our Lords words, therefore, regard the certainty, not the degree of adornment: but in the life to come we shall be more adorned than the lilies. We ought not, however, altogether to reject adornment in things, however perishable.-, O ye of little faith) Want of faith was clearly unknown and abhorred by Christ; for He had known the Father. He teaches faith in this passage.[293]
[288] See Append. on Epitasis. It implies some word or words added to a previous enunciation to give augmented force.-ED.
[289] See explanation of technical terms in Appendix.-(I. B.)
[290] E. B. quotes here C. W. Ldecke, At Pentecost all these regions are clad in green verdure; but when the south wind suddenly arises, in 24 hours, or two or three days at most, there is nothing that does not become white and blanched.
[291] The individual thus denominated was NICOLAS DE LYRE, so called from the place of his birth, a small village in Normandy. He is supposed by some to have been of Jewish extraction: he was born in the thirteenth century: he assumed the habit of the Franciscan order in 1291. He was a man of great learning, and especially versed in Hebrew: he wrote several treatises in defence of Christianity against the Jews, and a series of Postills or small commentaries on the whole of the Bible. He died in 1340. He was known in the schools by the surname of Doctor utilis. So great was the effect of his labours, that it gave rise to the proverb, Si Lyra non lyrasset, Lutherus non saltasset, i.e., If Lyre had not played on the lyre, Luther would not have danced.-(I. B.)
[292] CAIUS PLINIUS SECUNDUS, commonly called the elder Pliny, born, it is supposed, at Verona, about A.D. 23; died A.D. 79. He was a man of indefatigable study, and, though holding high offices in the state, published, besides other works, a natural history in thirty-seven books.-(I. B.)
[293] This is the only mode of address, which Jesus employed, when wishing to censure the disciples: chap. Mat 8:26, Mat 14:31, Mat 16:8.-V. g.
Fuente: Gnomon of the New Testament
clothe: Psa 90:5, Psa 90:6, Psa 92:7, Isa 40:6-8, Luk 12:28, Jam 1:10, Jam 1:11, 1Pe 1:24
O ye: Mat 8:26, Mat 14:31, Mat 16:8, Mat 17:17, Mar 4:40, Mar 9:19, Luk 9:41, Joh 20:27, Heb 3:12
Reciprocal: Gen 1:11 – Let the Pro 10:3 – will Luk 8:25 – Where Luk 11:13 – how Rom 4:19 – being
Fuente: The Treasury of Scripture Knowledge
6:30
Grass is from CHORTOS and is defined in the lexicon, “grass, herbage, hay, provender.” The lily is of the vegetable kingdom and hence is in the general class of the herbs. Which is comes from ONTOS which is defined, “truly, in reality, in point of fact . . . that which is indeed.”–Thayer. The thought is that this beautiful lily is actually in existence but only for a brief time. Notwithstanding its uncertain and short existence, God thinks enough of it to give it a beauty that far excels that of Solomon. Certainly, then, He will not forget man who is made in His image. Cast into the oven refers to the use of light fuel such as leaves and grass that was burned in the portable baking stoves of many homes in that day. Smith’s Bible Dictionary says the following of these ovens: “The eastern oven is of two kinds–fixed and portable. The latter is adapted to the nomad [traveling] state. It consists of a large jar made of clay, about three feet high and widening toward the bottom, with a hole for the extraction of the ashes. Each household possessed such an article, Exo 8:3, and it was only in times of extreme dearth that the same oven sufficed for several families; Lev 26:26. It was heated with dry twigs and grass, Mat 6:30, and the loaves were placed both inside and outside of it.”
Fuente: Combined Bible Commentary
Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
[O ye of little faith.] Small of faith; a phrase very frequent in the Talmudists. He that prayed with a loud voice, is to be numbered among those that are little of faith. The Israelites in the wilderness were of little faith. R. Abuhabh in the preface to Menorath hammaor; “R. Eliezer saith, ‘Whosoever hath but a small morsel in his basket, and saith, What have I to eat to-morrow, behold, he is to be reckoned among those of little faith.’ ”
Fuente: Lightfoot Commentary Gospels
Mat 6:30. But if God doth so clothe. If does not imply doubt. The direct creative purpose and act of God is here assumed.
The grass of the field. Wild flowers belong to the herbage, which is cut down. It withers rapidly and is then fit for fuel, being east into the oven, its beauty gone, even its substance consumed.
Much more. He who adorns the transient wild flower, so that human pomp is mean in comparison, will most assuredly provide for His children, whose being is not for a day, but forever.
O ye of little faith, little faith about what is least, when He has given us the greatest gift, in giving Him who thus teaches us. He joins His lessons of trust to what we see every day, and we need them every day.
Fuente: A Popular Commentary on the New Testament
Verse 30
Cast into the oven; with other dried herb used as fuel.