Matthew 6:25

that is, two masters that command contrary things each to other, for that is the present case of God and mammon. Or, No man with the like diligence, and alacrity, and faithfulness, can serve two masters. It is a proverbial speech, and in reason to be understood of contrary masters. He will either hate the one, or the first, and love the second, or else he will cleave to the first, and contemn the other, that is, so in his actions behave himself, that he will appear a true servant but to one of them, and despise or slight the other. It is not improbable that some of the ancients have thought, that amongst some of the heathen they had an idol called Mammon, which they made the god of money; thence mammon by a figure signifieth riches, as Luk 16:9. So as it is of an equivalent sense to, no man can serve God and Bacchus, or God and Venus; that is, none can be a drunkard, or an unclean person, and a true servant of God. So no man can serve God, and yet make the getting of riches, right or wrong, his study; hence the apostle calls covetousness idolatry, Col 3:5. So that by serving here must be understood a giving up of ourselves chiefly or wholly to the service of God, and to the business of getting the world; or, serving the latter, in what it tempteth or commandeth us to, contrary to the will of God.

A prudent provision is not prohibited, but that over-solicitude which draws the soul, the heart, and its affections from God, and his sweet all-ruling providence, to sink and degrade them in empty pursuits, which can never fill the soul. (Haydock) — Be not solicitous;[4] i.e. too solicitous with a trouble and anxiety of mind, as appears by the Greek. — For your life; lit. for your soul, which many times is put for life. (Witham)

1. Is not the life more than meat, and the body than raiment? v. 25. Yes, no doubt it is; so he says who had reason to understand the true value of present things, for he made them, he supports them, and supports us by them; and the thing speaks for itself. Note, (1.) Our life is a greater blessing than our livelihood. It is true, life cannot subsist without a livelihood; but the meat and raiment which are here represented as inferior to the life and body are such as are for ornament and delight; for about such as are for ornament ad delight; for about such we are apt to be solicitous. Meat and raiment are in order to life, and the end is more noble and excellent than the means. The daintiest food and finest raiment are from the earth, but life from the breath of God. Life is the light of men; meat is but the oil that feeds that light: so that the difference between rich and poor is very inconsiderable, since, in the greatest things, they stand on the same level, and differ only in the less. (2.) This is an encouragement to us to trust God for food and raiment, and so to ease ourselves of all perplexing cares about them. God has given us life, and given us the body; it was an act of power, it was an act of favour, it was done without our care: what cannot he do for us, who did that?—what will he not? If we take care about our souls and eternity, which are more than the body, and its life, we may leave it to God to provide for us food and raiment, which are less. God has maintained our lives hitherto; if sometimes with pulse and water, that has answered the end; he has protected us and kept us alive. He that guards us against the evils we are exposed to, will supply us with the good things we are in need of. If he had been pleased to kill us, to starve us, he would not so often have given his angels a charge concerning us to keep us.

Verses 25-34 There is scarcely any sin against which our Lord Jesus more warns his disciples, than disquieting, distracting, distrustful cares about the things of this life. This often insnares the poor as much as the love of wealth does the rich. But there is a carefulness about temporal things which is a duty, though we must not carry these lawful cares too far. Take no thought for your life. Not about the length of it; but refer it to God to lengthen or shorten it as he pleases; our times are in his hand, and they are in a good hand. Not about the comforts of this life; but leave it to God to make it bitter or sweet as he pleases. Food and raiment God has promised, therefore we may expect them. Take no thought for the morrow, for the time to come. Be not anxious for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of tomorrow, so we must not care for to-morrow, or the events of it. God has given us life, and has given us the body. And what can he not do for us, who did that? If we take care about our souls and for eternity, which are more than the body and its life, we may leave it to God to provide for us food and raiment, which are less. Improve this as an encouragement to trust in God. We must reconcile ourselves to our worldly estate, as we do to our stature. We cannot alter the disposals of Providence, therefore we must submit and resign ourselves to them. Thoughtfulness for our souls is the best cure of thoughtfulness for the world. Seek first the kingdom of God, and make religion your business: say not that this is the way to starve; no, it is the way to be well provided for, even in this world. The conclusion of the whole matter is, that it is the will and command of the Lord Jesus, that…