Matthew 6:31

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Matthew 6:31 in Multiple Translations

Berean Standard Bible BSB

Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’

King James Version KJV

Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

American Standard Version ASV

Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

Bible in Basic English BBE

Then do not be full of care, saying, What are we to have for food or drink? or, With what may we be clothed?

Free Bible Version FBV

So don't worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’

Geneva Bible 1599 GNV

Therefore take no thought, saying, What shall we eate? or what shall we drinke? or where with shall we be clothed?

Young's Literal Translation YLT

therefore ye may not be anxious, saying, What may we eat? or, What may we drink? or, What may we put round?

World English Bible WEB

“Therefore don’t be anxious, saying, ‘What will we eat?’, ‘What will we drink?’ or, ‘With what will we be clothed?’

Noah Webster Bible WBS

Therefore be not anxious, saying, What shall we eat? or what shall we drink? or, with what shall we be clothed?

Douay-Rheims 1899 DRV

Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed?

Translation for Translators T4T

Because of God’s caring for you, do not worry and say, ‘Will we have anything to eat?’ or ‘Will we have anything to drink?’ or ‘Will we have clothes to wear?’ [RHQ]

Plain English Version PEV

So don’t keep on asking yourself, ‘Where will I get my food? And where will I get my drink? And where will I get clothes to wear?’

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Berean Amplified Bible — Matthew 6:31

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 6:31 Interlinear (Deep Study)

BIB

GRK μη ουν μεριμνησητε λεγοντες τι φαγωμεν η τι πιωμεν η τι περιβαλωμεθα

μη mē G3361 not Particle-N

ουν oun G3767 therefore/then Conj

μεριμνησητε merimnaō G3309 to worry Verb-AAS-2P

λεγοντες legō G3004 to say Verb-PAP-NPM

τι tis G5101 which? Interrog-ASN

φαγωμεν phagein G5315 to eat Verb-2AAS-1P

η ē G2228 or Particle

τι tis G5101 which? Interrog-ASN

πιωμεν pinō G4095 to drink Verb-2AAS-1P

η ē G2228 or Particle

τι tis G5101 which? Interrog-ASN

περιβαλωμεθα periballō G4016 to clothe Verb-2AMS-1P

Greek Word Study

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Greek Word Reference — Matthew 6:31

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

μεριμνησητε merimnaō G3309 "to worry" Verb-AAS-2P

To worry or be anxious about something, as seen in Matthew 6:25-31 where Jesus tells us not to worry about our needs. It can also mean to care for something or someone, like the apostle Paul caring for the churches.

Definition: μεριμνάω, -ῶ (μέριμνα), [in LXX: Psa.38:18 (דָּאַג), etc. ;] __1. to be anxious: absol., Mat.6:27, 31, Luk.12:25; μηδὲν μ., Php.4:6; with dative of thing(s), Mat.6:25, Luk.12:22; before περί, Mat.6:28, Luk.10:41 12:26; πῶς, Mat.10:19, Luk.12:11; εἰς τὴν αὔριον, Mat.6:34. __2. to care for: with accusative, τὰ τ. κυριου, 1Co.7:32-34; τὰ τ. κόσμου, 1Co.7:34; τὰ περί ὑμῶν, Php.2:20; before ὑπέρ, 1Co.12:25; with genitive (a construction otherwise unknown), ἑαυτῆς (WH; τὰ ἑ. Rec.; see Bl., § 35, 7), Mat.6:34 (cf. προ-μεριμνάω).† (AS)

Usage: Occurs in 17 NT verses. KJV: (be, have) care(-ful), take thought See also: 1 Corinthians 7:32; Luke 12:26; Philippians 4:6.

λεγοντες legō G3004 "to say" Verb-PAP-NPM

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

τι tis G5101 "which?" Interrog-ASN

This interrogative pronoun is used to ask questions like who, which, or what, as seen in Matthew 3:7 and Mark 11:28. It seeks information about a person or thing. This term is essential in direct and indirect questions.

Definition: τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. __I. I. As subst., __1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. __2. Neut.: τί; what?, Mat.5:47 11:7, Mrk.10:3, al.; χάριν τίνος, 1Jn.3:12; διὰ τί, Mat.9:11, al.; εἰς τί, Mat.14:31, al.; elliptically, ἵνα τί (sc. γένηται), why, Mat.9:5, al.; τί οὖν, Rom.3:9 6:1, 15 1Co.14:15, al.; τί γάρ, Rom.3:3, Phi 1:18; τί ἐμοὶ (ὑμῖν) καὶ σοί, see: ἔγω. __II. As adj.: who? what? which?, Mat.5:46, Luk.14:31, Jhn.2:18, al. __III. As adv.: = διὰ τι (τί ὅτι), why, Mat.6:28, Mrk.4:40, Luk.6:46, Jhn.18:23, al.; in rhet. questions, = a negation, Mat.27:4, Jhn.21:22, 23 1Co.5:12 7:16, al. in exclamations (like Heb. מָה), how (2Ki.6:20, Psa.3:2, al.), Luk.12:49. (AS)

Usage: Occurs in 514 NT verses. KJV: every man, how (much), + no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, - with, -withal), whether, which, who(-m, -se), why See also: 1 Corinthians 2:11; Colossians 1:27; 1 Peter 1:11.

φαγωμεν phagein G5315 "to eat" Verb-2AAS-1P

This Greek word means to eat, whether literally or figuratively, as seen in Matthew 14:20 and 1 Corinthians 11:21. It can also refer to partaking in food and drink, like in 1 Corinthians 9:4. The word is often used in the context of everyday life and community.

Definition: φάγομαιHellenistic for cl. ἔδομαι, see: ἐσθίω. ἐσθίω, and (poet, and late prose) ἔσθω, [in LXX chiefly for אכל ;] to eat; __(a) absol.: Mat.14:20, 21 Mrk.6:31, Jhn.4:31, al.; ἐν τ. φαγεῖν (on this aor. form, see M, Pr., 111), 1Co.11:21; διδόναι φαγεῖν, with dative of person(s), Mrk.5:43, al.; ἐ. καὶ πίνειν, Mat.6:25, 31 Luk.10:7, al.; of ordinary use of food and drink, 1Co.9:4 11:22; of partaking of food at table, Mrk.2:16, Luk.5:30, al.; opposite to fasting, Mat.11:18, Luk.5:33, al.; of revelling, Mat.24:49, Luk.12:45 . __(b) with accusative of thing(s): Mat.6:25, Mrk.1:6, Jhn.6:31, Rom.14:2, al.; ἄρτον (Heb. אָכַל לֶחֶם), Mat.15:2, Mrk.3:20, al.; τὸν ἑαυτοῦ ἄ., 2Th.3:12; ἄ. before παρά, genitive of person(s), 2Th.3:8; τά before id., Luk.10:7; τ. πάσχα, Mat.26:17, Mrk.14:12 al; τ. κυριακὸν δεῖπνον, 1Co.11:20; τ. θυσίας, 1Co.10:18; before ἐκ (= cl. part. genitive), Jhn.6:26, 5o, 51, 1Co.11:28; ἀπό (cf. Heb. אָכַל מִן), Mat.15:27, Mrk.7:28; metaphorically, to devour, consume: Heb.10:27, Jas.5:3, Rev.17:16 (cf. κατ-, συν-εσθίω) . (AS)

Usage: Occurs in 89 NT verses. KJV: eat, meat See also: 1 Corinthians 8:8; Luke 14:15; Hebrews 13:10.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

τι tis G5101 "which?" Interrog-ASN

πιωμεν pinō G4095 "to drink" Verb-2AAS-1P

To drink means to swallow a liquid, like water or wine. In the Bible, drinking is often used as a symbol, like in John 6:53-54, where Jesus says to drink his blood. The word is used in many stories, including Luke 2:19 and Romans 14:21.

Definition: πίνω [in LXX chiefly for שָׁתָה ;] to drink: absol., Luk.2:19, Jhn.4:7, al.; with accusative of thing(s), Mat.6:26, 31 Mrk.14:25, al.; of habitual use, Luk.1:15, Rom.14:21, al.; by meton., τὸ ποτήριον, 1Co.10:21, al.; of the earth absorbing rain (Hdt., al.), Heb.6:7; spiritually, of the blood of Christ, Jhn.6:53-54, 56; before ἐκ (of the vessel), Mat.26:27, al.; id. (of the drink; Bl., § 36, 1), Mat.26:29, Jhn.4:13-14 Rev.14:10, al.; ἀπό, Luk.22:18 (cf. ἀπο-, συν-πίνω; on the form πίεσαι, Luk.17:8, see Bl., § 21, 8, and on the contr. aor. πεῖν, M, Pr., 44 f., Thackeray, Gr., 63 f.) (AS)

Usage: Occurs in 65 NT verses. KJV: drink See also: 1 Corinthians 9:4; Luke 7:34; Hebrews 6:7.

η ē G2228 "or" Particle

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

τι tis G5101 "which?" Interrog-ASN

περιβαλωμεθα periballō G4016 "to clothe" Verb-2AMS-1P

To clothe or invest someone with something, like putting on clothes or a palisade, as seen in Matthew 25:36 and Luke 23:11. This can also mean to array or put on something, like a garment or a defense.

Definition: περι-βάλλω [in LXX chiefly for כָּסָה pi., also for לָבַשׁ, עָטָה, etc. ;] to throw around or over, put on or over; __(a) of siege or defensive works: χάρακά σοι, Luk.19:43 (WH, mg.; παρεμβ-, WH, txt.); __(b) of clothing, to put on, wrap about, clothe with: with accusative of thing(s), Luk.23:11; with accusative of person(s), Mat.25:36, 38 25:43; with dupl. accusative (not cl.; Bl., § 34, 4), Jhn.19:2; pf. pass., to have wrapped round one: with accusative of thing(s) (cl.), Mrk.14:51 16:5, Rev.7:9, 13 10:1 11:3 12:1 17:4 18:16 19:13; with dative of thing(s), Rev.4:4 (WH, txt.; before ἐν, WH, mg.); fut., before ἐν (of. Deu.22:12, Psa.45:9, 13), Rev.3:5. Mid., to clothe oneself, wrap round or put on oneself: absol., Mat.6:29, Luk.12:27, Rev.3:18; with accusative of thing(s), Mat.6:31, Act.12:8, Rev.19:8.† (AS)

Usage: Occurs in 24 NT verses. KJV: array, cast about, clothe(-d me), put on See also: Acts 12:8; Revelation 3:5; Revelation 3:18.

Study Notes — Matthew 6:31

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Context
Cross References
Matthew 6:31 Summary
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Gill's Exposition on Matthew 6:31
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Matthew Poole's Commentary on Matthew 6:31
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Ellicott's Commentary on Matthew 6:31
Adam Clarke's Commentary on Matthew 6:31
Cambridge Bible on Matthew 6:31
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Context — Do Not Worry

29Yet I tell you that not even Solomon in all his glory was adorned like one of these. 30If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the furnace, will He not much more clothe you, O you of little faith?

31Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’

32For the Gentiles strive after all these things, and your heavenly Father knows that you need them. 33But seek first the kingdom of God and His righteousness, and all these things will be added unto you.

Cross References

	Reference	Text (BSB)
1	1 Peter 5:7	Cast all your anxiety on Him, because He cares for you.
2	Luke 12:29	And do not be concerned about what you will eat or drink. Do not worry about it.
3	Matthew 4:4	But Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’ ”
4	Psalms 55:22	Cast your burden upon the LORD and He will sustain you; He will never let the righteous be shaken.
5	Matthew 15:33	The disciples replied, “Where in this desolate place could we find enough bread to feed such a large crowd?”
6	2 Chronicles 25:9	Amaziah asked the man of God, “What should I do about the hundred talents I have given to the army of Israel?” And the man of God replied, “The LORD is able to give you much more than this.”
7	Psalms 37:3	Trust in the LORD and do good; dwell in the land and cultivate faithfulness.
8	Psalms 78:18–31	They willfully tested God by demanding the food they craved. They spoke against God, saying, “Can God really prepare a table in the wilderness? When He struck the rock, water gushed out and torrents raged. But can He also give bread or supply His people with meat?” Therefore the LORD heard and was filled with wrath; so a fire was kindled against Jacob, and His anger flared against Israel, because they did not believe God or rely on His salvation. Yet He commanded the clouds above and opened the doors of the heavens. He rained down manna for them to eat; He gave them grain from heaven. Man ate the bread of angels; He sent them food in abundance. He stirred the east wind from the heavens and drove the south wind by His might. He rained meat on them like dust, and winged birds like the sand of the sea. He felled them in the midst of their camp, all around their dwellings. So they ate and were well filled, for He gave them what they craved. Yet before they had filled their desire, with the food still in their mouths, God’s anger flared against them, and He put to death their strongest and subdued the young men of Israel.
9	Leviticus 25:20–22	Now you may wonder, ‘What will we eat in the seventh year if we do not sow or gather our produce?’ But I will send My blessing upon you in the sixth year, so that the land will yield a crop sufficient for three years. While you are sowing in the eighth year, you will be eating from the previous harvest, until the ninth year’s harvest comes in.

Matthew 6:31 Summary

[Jesus teaches us in Matthew 6:31 not to worry about what we will eat, drink, or wear, because our heavenly Father knows we need these things and will provide for us if we seek His kingdom first, as seen in Matthew 6:32-33. This means we can trust God to take care of our basic needs, just as He cares for the birds and the flowers, as mentioned in Matthew 6:26 and Matthew 6:30. By seeking God's kingdom and righteousness, we can have peace and trust that our needs will be met, as promised in Philippians 4:19. As we trust in God's provision, we can live without worry and anxiety, knowing that He is our loving Father who cares for us.]

Frequently Asked Questions

What does it mean to worry about what we eat, drink, or wear?

Worrying about these basic needs is a common concern, but as Jesus teaches in Matthew 6:31, it is unnecessary because our heavenly Father knows we need these things, as seen in Matthew 6:32, and will provide for us if we seek His kingdom first.

Is it wrong to plan for the future and think about our needs?

While planning for the future is not inherently wrong, excessive worry about our needs is what Jesus warns against in Matthew 6:31, encouraging us instead to trust in God's provision, as promised in Psalm 37:3-4 and Philippians 4:19.

How can we balance our physical needs with spiritual priorities?

According to Jesus in Matthew 6:31-33, we should seek first the kingdom of God and His righteousness, trusting that our physical needs will be met, just as God clothes the grass of the field, as mentioned in Matthew 6:30, and provides for the birds of the air, as seen in Matthew 6:26.

What does 'O you of little faith' mean in the context of Matthew 6:30?

The phrase 'O you of little faith' in Matthew 6:30 is a reminder that God's care for us is far greater than our worries, and as Jesus says in Matthew 6:31, we should not worry about our basic needs, but instead trust in God's provision and care, as encouraged in Matthew 8:26 and Luke 12:28.

Reflection Questions

What are some specific worries or fears that I can surrender to God today, trusting in His provision and care?
How can I seek first the kingdom of God and His righteousness in my daily life, as instructed in Matthew 6:33?
What are some ways I can trust God to provide for my physical needs, just as He provides for the birds of the air and the grass of the field, as mentioned in Matthew 6:26 and Matthew 6:30?
In what ways can I demonstrate my faith in God's provision, rather than giving in to worry and anxiety about my needs?

Gill's Exposition on Matthew 6:31

Therefore take no thought,.... That is, for the morrow, as it is explained, Lu 6:34 for it is lawful to take proper care and thought for present food, drink, and raiment; but not to be anxiously

Jamieson-Fausset-Brown on Matthew 6:31

Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? Therefore take no thought ('solicitude'), saying, What shall we eat? or, What shall we drink?

Matthew Poole's Commentary on Matthew 6:31

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Trapp's Commentary on Matthew 6:31

31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? Ver. 31. Therefore take no careful thought, &c.] From the afore named grounds, our Saviour here resumeth and enforceth the former exhortation. Sollicitudo est aegritudo cum cogitatione, saith the orator (Cic. Tusc. 4). Carefulness is a tormentful plodding upon businesses. It is, say divines, an act of fear and distrust, taking up not only the head, but chiefly the heart, to the very dividing and disturbing thereof; causing a man inordinately and overly eagerly to pursue his desires, and to perplex himself likewise with doubtful and fearful thoughts about success. Now our Lord Christ would have none of his servants to care inordinately about anything, but that, when they have done what they can in obedience to him, they should leave the whole matter of good or evil success to his care. To care about the issue of our lawful endeavonrs is to usurp upon God, to trench far into his prerogative divine, to take upon us that which is proper to him. And it is no less a fault to invade God’ s part than to neglect our own. Add hereunto, that God out of his wise justice ceaseth caring for such a one, and because he will not be beholden to God to bear his burden, he shall bear it alone, to the breaking of his back, or, at least, till he is much bowed and crushed under it. If we discern such as will put no trust in us, but love to stand upon their own ground, we give them good leave; as contrarily, the more we see ourselves trusted to, the more our fidelity is careful for them that stay upon us. Thus it is with our heavenly Father. Saying, What shall we eat? &c.] Our Saviour by these distrustful questions graphically expresseth the condition of covetous wretches, their endless projects and discourses in the air. They are full of words, and many questions, what they shall do, and how they and theirs shall be provided for? They have never done either moaning themselves, or consulting to no purpose, in things that either cannot be done at all or not otherwise. And so some understand that of our Saviour, Luke 12:29, Hang not in doubtful suspenses; after he had brought in the rich fool, Matthew 6:17, reasoning and saying, "What shall I do?" &c. And Solomon brings in such another fool, full of words, and he recites his words, "A man cannot tell what shall be, and what shall be after him, who can tell?" Ecclesiastes 10:14. And in the next chapter, Ecclesiastes 11:1; and so forward, he makes answer to many of these men’ s frivolous queries and cavils, when moved to works of mercy.

Ellicott's Commentary on Matthew 6:31

(31) Therefore . . .—The command which, in Matthew 6:25; Matthew 6:28, had before been given as general and abstract, is now enforced as the conclusion of a process of thought more or less inductive. A change in the tense, which we fail to express in English, indicates more special and personal application—“Do not take thought, do not be over-anxious now.”

Adam Clarke's Commentary on Matthew 6:31

Verse 31. What shall we eat? or, What shall we drink? c.] These three inquiries engross the whole attention of those who are living without God in the world. The belly and back of a worldling are his compound god and these he worships in the lust of the flesh, in the lust of the eye, and in the pride of life.

Cambridge Bible on Matthew 6:31

31. take no thought] See Matthew 6:25.

Sermons on Matthew 6:31

	Sermon	Description
	(Costa Rica) Trusting God With All Your Tomorrows by David Wilkerson	In this sermon, the preacher talks about the Apostle Paul and how he was chained to circumstances he couldn't change. The preacher shares the story of a pastor whose ministry was a
	(Heavenly Life) Seated in the Heavens by Zac Poonen	This sermon emphasizes the importance of being heavenly-minded in a world filled with changes and uncertainties. It highlights the need to focus on eternal values rather than earth
	(Spirit-Filled Life) Part 1: A New Covenant Privilege by Zac Poonen	In this sermon, the speaker reflects on Jesus' teachings in Matthew chapters 5, 6, and 7, known as the Sermon on the Mount. The speaker highlights the challenge of living up to the
	Prepare Now to Face Tomorrow’s Fears by Carter Conlon	In this sermon, the preacher addresses the dilemma faced by believers when they encounter challenges that seem insurmountable. He emphasizes the importance of choosing to believe G
	The New Covenant (Dutch) by Zac Poonen	This sermon delves into the glory of Jesus in the New Covenant, emphasizing the shift from the Old Covenant to the New Covenant. It highlights the privileges of the New Covenant, s
	11 - Education and the Future of Nations by Ben Torrey	In this sermon, the speaker discusses the importance of education and its impact on the future of a nation. He highlights how young people play a crucial role in shaping society an
	Future Security ~ Matthew 6v19-34 by William MacDonald	In this sermon, the speaker discusses the concept of investing material things in the cause of God. He emphasizes that this goes against the common belief that the purpose of life