Luke 12:22Meaning & Commentary from the Church Fathers

He declares, “Therefore I say unto you.” He explains that one who schemes for an extended life, misled by this desire just like the rich man, is indeed foolish. Hence, He commands, “Do not care for your souls what you have.” He emphasizes this not because the rational soul requires sustenance, but because the soul seems to remain tethered to the body so long as we partake of food. Additionally, while the body may be clothed even in death, it no longer requires nourishment. Since it is natural for the living body to seek food, He aptly links the necessity of nourishment to the soul. Is it not accurate to say that the life-giving aspect is called the soul? Therefore, regarding both the nourishment required by the irrational soul and the needs of the body, do not be anxious about what you will eat or what you will wear. This establishes the essential truth: He who provides that which is greater, the soul, surely will provide sustenance as well. He who has given life to the body will certainly supply it with clothing.

This truth is profoundly articulated by the wise Paul, the steward of His sacred mysteries, who states: ‘God, who in ancient times spoke to the fathers through the prophets in many and various ways, in these last days speaks to us through the Son, whom He appointed heir of all things, and by whom also He created the worlds.’ Blessed are we indeed to receive teaching directly from Him regarding His good and redemptive will, which leads us towards all righteous undertakings. By living a life worthy of emulation, fitting for the chosen ones, we aim to reign with Him. Observe how meticulously and skillfully He shapes the lives of the holy apostles towards spiritual maturity. He offers us great benefit through them, seeking the salvation of all and encouraging a life of greater wisdom and fulfillment. Thus, He urges them to let go of unnecessary anxieties and discourages laboring with intense urgency to amass more than what is needed; for excess in these matters brings no true advantage. ‘Therefore,’ He instructs, ‘be not anxious for your life what ye shall eat, nor for your body what ye shall put on. For life is more than meat, and the body more than raiment.’ He did not merely advise, ‘Take no care,’ but specifically suggested, ‘for your life’—implying that our focus should be on more significant matters rather than becoming consumed by these concerns.

He encouraged them to pursue heavenly treasures and the kingdom of God, urging them not to lose heart even if the kingdom did not manifest immediately. To illustrate this, He presented the parable of the servants eagerly anticipating their master’s return, ready to greet him during the night watches, and the parable of the thief unexpectedly breaking into a house, symbolizing the suddenness of the Lord's arrival in judgment.

It is clear that only sloth and laziness motivated these wandering monks to misinterpret the Sermon on the Mount in this manner. Had they truly grasped the essence of Jesus Christ's teachings and cast off their idleness, they would not have dared to denounce diligence and responsibility. When God placed the first humans in paradise, He tasked them with tending to and cultivating it—essentially, to engage in work. This labor law was not imposed as punishment for sins, as none had yet sinned, but established as a necessary condition for human happiness. Therefore, those who labor fulfill God's will, while those who waste their time resist His command. This principle of labor was reaffirmed when Adam was banished from paradise: "in the sweat of your face you shall eat bread" (Genesis 3:19). Acknowledging the binding nature of this principle on all humanity, Christ Himself worked as a carpenter, earning His own livelihood before commencing His ministry. He instructed us to labor not only for ourselves but also for others—feeding the hungry, quenching the thirsty, providing for the stranger, and clothing the naked. When He entrusted His apostles with the message of salvation, He affirmed that "the laborer is worthy of food" (Matthew 10:10). Similarly, when He sent the seventy disciples, He reiterated that "the laborer is worthy of his reward" (Luke 10:7). Prudence and care are not discouraged: Christ and His disciples maintained a treasury to purchase necessary provisions; after miraculously feeding the multitudes, they collected leftovers, clearly for future use. His first disciples and exponents of His teachings, the apostles, did not reject labor. The Apostle Paul consistently worked, practicing tent-making, and declined financial support for himself personally (Acts 18:3; Acts 20:34; 2 Thessalonians 3:8). Moreover, he acknowledged the principle of labor by instructing the Thessalonians, "If any man will not work, neither shall he eat" (2 Thessalonians 3:10). The phrase "do not care" does not capture the full meaning of Christ's teaching. He does not command us to act like the birds that neither sow, reap, nor store, nor like the lilies that do not toil or spin; instead, He cautions against allowing worries about what to eat, drink, or wear to lead us into a state of anxiety that approaches despair, imperiling our faith in God's mercy. "Do not be anxious, nor say, 'What shall we eat? What shall we drink? What shall we wear?'" But rather, "seek first the kingdom of God and His righteousness, and all these things shall be added to you" (Matthew 6:31, 33). Work is commendable: "the laborer is worthy of his reward" (Luke 10:7), yet remember that any reward for your toil is granted by God; your own efforts cannot yield results without His assistance. Who among you, in anxiety, can add an inch to his stature? As the Church Slavonic version elaborates: "Who among you, being anxious, can add to his stature one cubit?" Augustine interpreted this statement not as a reference to physical height but to the prolongation of life, suggesting that it implies, "who among you can extend his life for even an hour without God's aid?" Therefore, do not be anxious (do not let despair overwhelm you) about tomorrow, for tomorrow will care for itself; each day has its own troubles. In this context, the term "care" is again not accurately reflective of Christ's intent. In the Church Slavonic translation, the term is replaced with "evil," better aligning with the Greek term "kakia." "Each day's trouble is enough" (Matthew 6:34). "Is it not sufficient for you," Chrysostom remarks, "to earn your bread through your labor? Why burden yourself with additional miseries? Why should you complicate the present by anticipating future burdens?" Augustine questions who genuinely embodies the spirit of the teachings presented by the Savior—those who trust that, should they be unable to work due to illness or other reasons, they will be nourished like the birds and clothed like the lilies, or rather those who, amidst strength and favorable circumstances, realize that all provisions are divinely granted for our physical needs. Ultimately, those who labor without recognizing God as the sole provider of their sustenance are the ones who only misplace their emphasis.

But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the furnace, will He not much more clothe you, O you of little faith?” Thus, there is no reason to be particularly anxious about food and clothing. “But seek first the kingdom of God and His righteousness, and all these things will be added to you.” The Savior also offered reassuring words: “Fear not, little flock, for it is your Father's good pleasure to give you the kingdom.” Interpretations of these teachings can be found in the Sermon on the Mount, Mt. 6.