se it by quoting birds and lilies as examples,
things, which, literally, take _no_ thought? the argument is: birds do
not store food in barns, yet God feeds them. You are more valuable than
the birds. God will take equal care of you if you follow the birds'
example. The lilies spin no raiment, yet God clothes them. So shall he
clothe you, if you follow their example. The passage has no meaning, the
illustrations no appositeness, unless Christ means that _no_ thought is
to be taken for the future. He makes the argument still stronger: "the
Gentiles seek" meat, drink, and clothing. But God, your Father, knows
your need for all these things. Therefore, "seek ye first the kingdom of
God and his righteousness, and all these things shall be added unto you.
Take, therefore, no thought for the morrow: for the morrow shall take
thought for the things of itself. Sufficient unto the day is the evil
thereof." If Christ only meant the common-place advice, "do not be
over-anxious," he then lays the most absurd stress on it, and speaks in
the most exaggerated way. Sensible Gentiles do not worry themselves by
over-anxiety, after they have taken for the morrow's needs all the care
they can; but they do not act like birds or like lilies, for they know
that many a bird starves in a hard winter because it is not capable of
gathering and storing food into barns, and that many a garbless lily is
shrivelled up by the cold east wind. They notice that though men and
women are "much better than" birds and lilies, yet God does not always
feed and clothe them; that, on the contrary, many a poor creature dies
of starvation and of winter's bitter cold; when our daily papers record
no inquests on those who die from want, because none but God takes
thought for them, then it will be time enough for us to cease from
preparing for the morrow, and to trust that "heavenly Father" who at
present "knoweth that" we "have need of these things," and, knowing,
lets so many of his children starve for lack of them.

The true meaning of Christ is plainly shown by his injunctions to the
twelve apostles and to the seventy when he sent them on a journey: "Take
nothing for your journey, neither staves, nor scrip, neither bread, nor
money; neither have two coats apiece" (Luke ix. 3); and: "Carry neither
purse, nor scrip, nor shoes ... in the same house remain, eating and
drinking such things as they give" (Ibid, x. 4, 7). The same spirit
breathes in his injunction to the