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Most of this
paragraph is negative. Three times Jesus repeats his prohibition "Do
not be anxious" (25, 31, 34) or `Don't worry' (JBP) . And the
preoccupation he forbids us is food, drink and clothing: "What
shall we eat? What shall we drink? What shall we wear?' (31). Yet this
is precisely `the world's trinity of cares" (Spurgeon,p.39): "for
the Gentiles seek all these things" (32). We have only to glance at
the advertisements on television, in the newspapers and in public
transport to find a vivid modern illustration of what Jesus taught
nearly two millennia ago.
A few years ago I was sent a complimentary copy of "Accent", a
new glossy magazine whose full title was "Accent on good living".
It included enticing advertisements for champagne, cigarettes, food,
clothing, antiques and carpets, together with the description of an
esoteric weekend's shopping in Rome. There were articles on how to
have a computer in your kitchen; how to win a luxury cabin cruiser or
100 twelve bottle cases of Scotch whiskey instead; and how 15 million
women cannot be wrong about their cosmetic choices. We were then
promised in the following month's issue alluring articles on Caribbean
holidays, staying in bed, high fashion warm underwear and the delights
of reindeer meat and snowberries. From beginning to end it
concerned the welfare of the body and how to feed it, clothe it, warm
it, cool it, refresh it, relax it, entertain it, titivate and titillate
it.
Now please do not misunderstand this. Jesus Christ neither denies
nor despises the needs of the body. As a matter of fact, he made
it himself. And he takes care of it. He has just taught us
to pray, `Give us this day our daily bread.' What is he saying
then? He is emphasizing that to become engrossed in material
comforts is a false preoccupation. For one thing, it is
unproductive (except perhaps of ulcers and yet more worry); for another
it is unnecessary (because `your heavenly Father knows what you need', 8
and 32); but especially it is unworthy. It betrays a false view of human
beings (as if they were only bodies needing to fed, watered, clothed and
housed) and of human life (as if it were merely a physiological
mechanism needing to be protected, lubricated and fuelled). An
exclusive preoccupation with food, drink, and clothing could be
justified only if physical survival were the be-all and end-all of
existence. We just live to live. Then indeed how to sustain
the body would be our proper first concern. So it is
understandable that in emergency famine conditions the struggle to
survive must take precedence over other things. But for this to be
so in ordinary circumstances would express a reductionist concept of man
which is totally unacceptable. It would downgrade him to the level of
animals, indeed to that of birds and plants. Yet the great
majority of today's advertisements are directed towards the body -
underwear to display it at its shapeliest, deodorants to keep it
smelling sweet, and alcoholic beverages to pep it up when it is
languishing. This preoccupation prompts these questions: is physical
well-being a worthy object to which to devote our lives? Has human life
no more significance than this? "The Gentiles seek all these
things". Let them. But as for you my disciples, Jesus
implies, they are a hopelessly unworthy goal. For they are not the
`Supreme Good' in life.
We need now to
clarify what Jesus is prohibiting, and what reason he gives for his
prohibition. First, he is not forbidding thought. On the contrary, he is
encouraging it when he goes on to bid us look at the birds and the
flowers and `consider' how God looks after them. So the familiar
AV `Take no thought' is mistaken and misleading. Second, he is not
forbidding forethought. I have already mentioned the Bible's approval of
the ant. Birds too, which Jesus commends, make provision for the future
by building their nests, laying and incubating eggs, and feeding their
young. Many migrate to warmer climes before the winter (which is an
outstanding example of provident - though instinctive - forethought),
and some even store food, like shrikes which stock their own larder by
impaling insects on thorns. So there is nothing here to stop
Christians making plans for the future or taking sensible steps for
their own security. No, What Jesus forbids is neither thought nor
forethought, but anxious thought. This is the meaning of the
command "me merimnate". It is the word used of Martha who was
`distracted' with much serving, of the good seed sown among thorns which
was choked by the `cares' of life, and by Paul in his injunction, `Have
no anxiety about anything.' (Lk.10:40; 8:14; Phil.4:6). As Bishop
Ryle expressed it: `Prudent provision for the future is right; wearing,
corroding, self-tormenting anxiety is wrong.'
Why is it wrong? Jesus replies by arguing that obsessional worry of this
kind is incompatible both with Christian faith (25-30) and with common
sense (34), but he spends more time on the first. |
