(_b_) Against anxiety about the things of the world. The Revised Version has, by its correct translation, now removed the difficulty which seemed to lie in the words "Take no thought." To modern ears these words seemed to encourage thoughtlessness and to bless improvidence. Our translators of the seventeenth century, however, had no such idea. It is the result of a change of meaning in a current phrase. At the time the translation was made, "to take thought" meant to be anxious, as will appear from such a passage as that in the first book of Samuel (ix. 5), where Saul says to his servant, "Come and let us return; lest my father leave caring for the asses, and _take thought_ for us," evidently in the sense of "be anxious about us."[6] It is then, manifestly, not against thoughtfulness and providence, but against anxious care that the caution is directed.
Although this evil seems to lie in the opposite direction from that of avarice, it is really the same both in its root and its fruit, for it is due to the estrangement of the heart from our Father in heaven, and amounts, in so far as it prevails, to enslavement to the world. The covetous man is enslaved in one way, the anxious man in another; for does not our common language betray it every time we think or speak of "_freedom_ from care"? We need not wonder, then, that our Lord should connect what He is about to say on this evil so closely with what He has said on the other, as He does by use of the word _therefore_: "Therefore I say unto you, Be not anxious for your life."
But though, like the other, it is slavery, the sin of it is not nearly so great, and hence the difference of tone, which cannot but be observed as this new caution is given. It is no longer strong condemnation, but gentle expostulation; not dark threatening now, but tender pleading. As before, reason after reason is given against yielding to the all too natural weakness of the human heart. We are encouraged to remember what God has given already: the life, with such amazing powers and capabilities; the body, with all its marvellous intricacy and adaptation: and can it be supposed that He is likely to withhold the food to maintain the life, the raiment to clothe the body?--to remember how the little birds of the air and the modest lilies of the field are not forgotten: how then can we think that our Father would forget us, who are of so much more value than they?--to remember that the very fact that we know Him as our Father should be guarantee enough, preventing us from an anxious solicitude pardonable in the heathen, who have no such knowledge of a Father in heaven Who knoweth what His children need;--to remember also how vain and fruitless is our care, seeing we cannot in the very smallest lengthen the life for which we fret, while our times are wholly in the hand of Him Who gave it at first and daily satisfies its wants. Such is a bare outline of the thought in this passage, to attempt to expound or illustrate which would be to spoil it. The best way to deal with such a passage is first to study it carefully to see that its meaning and the point of all its parts is clearly apprehended, and then quietly, slowly, lovingly to read it over and let its heavenly music enter into the soul. Then, when the reading is finished and the great lesson has filled the heart with trustful love, we may look back upon it and observe that not only is a great spiritual lesson taught, but incidentally we are encouraged and directed to interrogate nature and learn what she has to teach, to gaze on her beauty and lovingly look at what she has to show. Thus we find, as it were by the way, in the simple words of our King, the germ principles of science and of art.