What does it mean that life is more than food (Luke 12:23)?

226 - 15. He says as a principle of life to the multitude: "Keep yourselves from all covetousness," for your life is not in this. But He draws from the consideration of this subject this guide to His disciples: "Be not anxious about what is necessary," adding many considerations why they should not, for God recognises the necessity of food and clothing, and will therefore provide for them that trust in Him, so as that they need not be anxious. But He warns all to keep from covetousness as an evil in itself. It is common with our Lord in His discourses to address Himself to the multitude on the principles of good and evil, life and death, and to His disciples on principles on the same subjects flowing from their state of grace and faith.

This begins another branch of this part of the subject: "To his disciples." If these be the general principles, if it be thus with the world, do you who have a Father, even the Father, not be anxious or take thought for your soul or body, "What ye shall eat … nor what ye shall put on." I had customarily thought that this contained merely an a fortiori argument, that if God had given the greater He would surely give the less. But there is more - to you, believers, the soul or life must be more than merely meat. It is not that which it will occasion to you the care of; and the body worth more than raiment, as if that were the only thing it should give occasion to you for thought about, when indeed it was to put on and be the glory of the Lord Jesus Christ. This, however, was not yet revealed. It was, however, more than clothing, there was something more in it than that, and Christ spoke from, though He did not declare that knowledge, and so justly, for His subject, as it was comparative teaching, He was occupied with, and not express revelation of promise. Well then! if they be so, your thoughts should be in another channel, rising above such a view of the soul and body. Yet there is more in this. This is the natural care of it, for the natural man cannot go beyond it; "Let us eat and drink, for to-morrow we die." Do not therefore take thought for the body or life, for taking thought for them, as in the world, is always natural and of the natural man. The life concerned service for God - eternal life, all He had to give that was life. But He proceeds to assign positive grounds operative upon them as believers in this world, to wit, instead of making these things the end of their thoughts as to soul and body, and their god as unbelievers must - to know God, and therein that these were subsidiary things which He provided when He was owned as God, for these things were His and under His ordering, and that He cared for them, and for much less even than they.

227 - 24. As to food, "Consider the ravens," etc., and God nourisheth them, and ye are better than birds. Neither can ye do the least thing in providing for yourselves as to this body of yours.

But now in verse 22 He says unto His disciples, "Therefore I say unto you, take no thought for your life, what ye shall eat; neither for the body, what ye shall put on." "The life is more than meat, and the body is more than raiment." When speaking to the world He takes the lowest ground; but when He turns to His disciples He speaks differently. They may trust in God, for He presses upon them that as His disciples they were of great value in the sight of God. Poor worthless things in themselves, no doubt, still they were of great value to God. Do not you be uneasy, for God has a particular interest in you, and the hairs of your head are all numbered. If God feedeth the fowls, "how much more are ye better than they?" They were all God's subjects by creation, for He had not given up His title to the world. In the peculiar teaching of the Book of Jonah, when God had given up Israel as an earthly testimony, we learn that God's character of doing good to all, and caring for all was not at all touched. "Should not I spare Nineveh, that great city, wherein are more than six score thousand persons that cannot discern between their right hand and their left, and also much cattle?" "But does God take care of oxen?" In truth He does, for they are the work of His creative power. But to the disciples He says, You are of such value to God that He would have you reckon yourselves to be of value to Him even in the midst of this hostile world. Do not you be taking thought for the morrow; leave the morrow with God. Do not you be taking thought at all; for if by taking thought ye cannot do that which is least, why take ye thought for the rest? He is urging upon them unlimited confidence in God, who is to them as a tender Father. Therefore He says to them, "Seek not ye what ye shall eat, nor what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after, but your Father knoweth that ye have need of these things." "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom." Therefore, do not be uneasy in passing through the desert, for the kingdom is at the end. And if God is going to give you the kingdom, though as sheep you may be killed here, still He will give you the kingdom.

I observe it is "God," not "Your Father," as the characteristic style here. This is an additional argument. The first was as believers, the soul and body have quite different objects and privileges, but even as to these exercise faith in God. As to food, "Consider the ravens" - for God's actual providing care and your own weakness. As to clothing, "Consider the lilies." "If … the grass," etc. And generally (v. 29) "seek not what ye shall eat or drink," nor be making consultations in your mind. This may (in an evil sense) become those that do not know God, but your Father knows you want these things. What is not your life ye are foolish to seek, and to you, believers, your soul and body is worth a great deal more than these things. These things, which your life and body do need, your Father knows it does, and indeed provides that which is of much less value. Such are the principles on which believers are to act, as associated with the world.

Verses 22-31. If it be thus with the world, do you who have a father, even the Father, not be anxious for your soul or body. Food and clothing were not just objects for disciples' care, but rather to put on the Lord Jesus Christ. Their thoughts should be in another channel, rising above a mere natural view of the life and the body. But He proceeds to assign positive grounds operative upon them as believers. Needful things were subsidiary which God provided, for they were His and under His ordering. He cared for much less than they were. The fowls of heaven and the grass of the field read them no uninstructive lesson, as interpreted of Christ. And if there was, on the one side, God's provident care for the least of His creatures, on the other side let them bear in mind the utter weakness of their anxieties. Whatever might be natural to those who knew not God, they were not to be seeking what to eat or drink: their Father knew they wanted such things. Let them seek the kingdom of God, and all the rest should be added.

221 The Lord thereon proceeds to adjudge the position of the world. Jewish blessing had lost its place, the true light now shining. He declines accordingly to judge any judgment now, and only warns against the folly of the love of the things which gave occasion to this judgment. The soul in its position before God was what was now in question. Further, as regards the disciples, this took away the occasion of carefulness. The life (which was now understood) was much more than this, and the body than raiment. It had to say to the Lord - His life and glory. The Lord having stated this principle enforces it by this, that they could not effect anything, and that the Lord's care did, even for the ravens and lilies. Further, all the heathen of this world sought these things, they were the desires of the natural heart, and their heavenly Father, in whose Name they stood, knew they had need of these things, and actually, if they sought the kingdom of God and His righteousness, these things will be added. The whole ground of the disciples' position in the world, consequent on the rejection of Christ, is thus set. This is carried on to the kingdom, first viewed in a purely heavenly character (v. 33) and then waiting for the Lord (v. 34 et seq.). Their position, we have seen, was one of trial of faith, of opposition by the world, and the power of Satan. But the little flock were not to fear. He whose light and Name brought them into trial, the Father of the rejected Jesus, would give them the kingdom. Verse 32 comes at the same time as a sweet and blessed answer to verse 31. The principle of comfort indeed - but devotedness is called for, urging them to seek the kingdom of God, to give themselves up to Him, seek His kingdom not themselves, and with the promise that the needed temporal things would be given them. But the Lord's heart breaks out here over them, in the manifestation of the fulness of grace. It was not merely providential care while they were labouring. The kingdom itself was theirs. It was the Father's good pleasure to give them the kingdom. His thoughts and delight were much more than to supply need. It was just this kingdom.

(3) But are there not, in going through the world, necessities which demand one's attention; from which one cannot escape, and which tend to such distraction as this, even when the heart would gladly be free? Yes, surely; but there is a remedy also, which is an effectual one, ― a sanctuary-refuge which faith finds ever open: it is the apprehension of a Father's care, of which His creatures preach incessantly. The birds of heaven are fed, and we are of more value: the life, indeed, of too great value to make it a question of the food by which it is sustained; or the body, of what it may be clothed with.

It is an arresting word, "take no thought for your life," whether in regard to daily food or necessary clothing. Though necessary, these things must not be allowed to occupy time and thought as though they were vital matters. We have far more than this to live for. The birds are a pointed object lesson for us. They make no preparations for obtaining meals, yet God the Father has provided this necessity for them in such a way that they simply obtain their food as they need it. True it is that we could not exist in the same way, but faith may nevertheless count upon God to provide through giving employment, health, strength, or whatever is required to take care of these things. Faith in a living God is the vital matter here, faith that does not degenerate into anxiety. Man, who is capable of a conscious knowledge of, and communion with, his Creator, is of much more value to God than the birds.

To "take no thought" as regards our food, drink or clothing does not of course mean to never think of these things, but not to make them the objects of our thoughts as though they were the most important things of life. Gentile nations do this, emphasizing these things of merely minor importance. Our Father knows we need such things, and can be depended on to furnish them in proper time.

The Lord then, as rejected, refuses to be a judge; and, from the circumstance brought before Him, bids His own "beware of covetousness." Here He really speaks a parable concerning the rich man. Alas! what became of his soul? The remedy for the disease that afflicted him — covetousness — is being "rich toward God" (Luke 12:13-21). The great practical principles that are to mark His own are then unfolded. They are not to think of tomorrow, but to trust in God, "Your Father knows that ye have need of these things" is a lovely word indeed. If God's kingdom were sought, all else would be added. Precious instruction for our anxious hearts (Luke 12:22-31). Thus fear, covetousness, and care, three terrible foxes that spoil the grapes in God's vintage, are disposed of: the fear of man, by the fear of God — covetousness, by being rich toward God; and care, by the care of God. Thus does the blessed Lord set the heart free from earth, to enter into what is heavenly, and be occupied with Himself, while waiting for His return.

Then the disciples are addressed, and the Lord accordingly rises in the character of His appeal. The other was a warning for men, but for the disciples there was a new path opening. "And he said to his disciples, For this cause I say unto you, Be not careful for life, what ye shall eat; nor for the body, what ye shall put on. The life is more than food, and the body than raiment." That is, Be not anxious for your life, what ye shall eat, or what put on. This was a great advance in the instruction given to souls — a guard against anxiety, which depends on faith in God. The Lord gives them an instance from the birds around them. "Consider the ravens, that they sow not nor reap; which have neither storehouse nor granary; and God feeds them." God's care condescended to watch over even an unclean bird like a raven. "How much better are ye than the birds?"335 "For life": so Edd. after ℵABD, etc., 1, Amiat. EΔ, etc., 33, 69. Sirrcu pesch sin Memph. add "Your."

But we have more than this: the utter powerlessness of man, in what most nearly concerns him, is brought out with matchless beauty and truth. "Which of you, by being careful, can add to his stature one cubit? If therefore ye cannot [do] even what is least, why are ye careful about the rest?" What concerns the body is least. "Why take ye thought for the rest" Then we are given a still more graphic instance from the flowers of the field. "Consider the lilies, how they grow: they neither toil nor spin." God's care of the vegetable, no less than the animal, world affords striking and familiar proofs which cannot be gainsaid. "They neither toil nor spin." The ravens might seem to do somewhat; but as to the lilies, what can they do? "They neither toil nor spin; but I say unto you, not even Solomon in all his glory was clothed as one of these." This was not said as to the ravens. "But if God thus clothe the grass, which today is in the field,† and tomorrow is cast into [the] oven" — the meanest thing as it were that He has made in the vegetable kingdom, that which is both common and transient — "how much rather you, O ye of little faith?" The one, therefore, the ravens, rebuked their care for their food, and the lilies their care for their clothing. "If God thus clothe the grass . . . how much rather you, O ye of little faith?" Hence they were to beware of resembling the nations of the world, which know not God. "Seek not what ye shall eat or what ye shall drink, and be not in anxiety.336 For all these things do the nations of the world seek after." They were without God. "And your Father [not only God, but your Father] knows that ye have need of these things." He advances now until He puts the disciples into the enjoyment of their own relationship with a Father Who cared perfectly for them, and could fail in nothing towards them. The God Who watched over the ravens and the lilies — their Father — would surely care for them. He knows that we have need of these things, and should be trusted by us. "One": ℵpmBD, Memph. omit (Edd.); ℵcorr AL, etc., with Syrsin insert. †"The grass, which today is in the f.": so AE and most of the later uncials, besides cursives and Syrsin. Edd. (Revv.) adopt "If God so clothe the grass in [the] field," after ℵBL, etc.