FORESIGHT AND FOREBODING ARE two very different things. It is not that the one is the exaggeration of the other, but the one is opposed to the other. The more a man looks forward, in the exercise of foresight, the less he does so in the exercise of foreboding. And the more he is tortured by anxious thoughts about a possible future, the less clear vision has he of a likely future, and the less power to influence it.
When Christ here, therefore, enjoins the abstinence from thought for our life and for the future, it is not for the sake of getting away from the pressure of a very unpleasant command that we say, He does not mean to prevent the exercise of wise and provident foresight and preparation for what is to come.
When this English version of the Bible was made, the phrase "taking thought" meant solicitous anxiety, and that is the true rendering and proper meaning of the original. The idea is, therefore, that here there is forbidden for a Christian, not the careful preparation for what is likely to come, not the foresight of the storm, and taking in sail while yet there is time, but the constant occupation and distraction of the heart with gazing forward, and fearing, and being weakened thereby; or, to come back to words already used, foresight is commanded, and, therefore, foreboding is forbidden.
When this English version of the Bible was made, the phrase "taking thought" meant solicitous anxiety, and that is the true rendering and proper meaning of the original. The idea is, therefore, that here there is forbidden for a Christian, not the careful preparation for what is likely to come, not the foresight of the storm, and taking in sail while yet there is time, but the constant occupation and distraction of the heart with gazing forward, and fearing, and being weakened thereby; or, to come back to words already used, foresight is commanded, and, therefore, foreboding is forbidden.
My only object now, is to endeavor to gather together by their link of connection, the whole of those precepts which follow my text to the close of the chapter; and to try to set before you, in the order in which they stand, and in their organic connection with each other, the reasons which Christ gives for the absence of anxious care from our minds.
I mass them all into three. If you notice, the whole section, to the end of the chapter, is divided into three parts, by the threefold repetition of the injunction, "Take no thought." "Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on." The reason for the command as given in this first section follows:--Is not the life more than meat, and the body than raiment? The expansion of that runs on to the close of the thirtieth verse.
Then there follows another division or section of the whole, marked by the repetition of the command, "Take no thought, " saying, " What shall we eat? or, What shall we drink: or, Wherewithal shall we be clothed?" The reason given for the command in this second section is 'for after all these things do the Gentiles seek. For your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God. " (vv. 3133).
And then follows a third section marked by the third repetition of the command, "Take no thought for the morrow." The reason given for the command in this third section is 'for the morrow shall take thought for the things of itself "
Now if we try to generalize the lessons that lie in these three great divisions of the Sermon on the Mount, we get these: anxious thought is contrary to all the lessons of nature, which show it to be unnecessary. That is the first, the longest section. Then, secondly, anxious thought is contrary to all the lessons of revelation or religion, which show it to be heathenish. And lastly, anxious thought is contrary to the whole scheme of Providence, which shows it to be futile.
You do not need to be anxious. It is wicked to be anxious. It is of no use to be anxious. These are the three things, contrary to the lessons of Nature; contrary to the great principles of the Gospel; and contrary to the scheme of Providence. Let us try now simply to follow the course of thought in our Lord's illustration of these three principles.
You do not need to be anxious. It is wicked to be anxious. It is of no use to be anxious. These are the three things, contrary to the lessons of Nature; contrary to the great principles of the Gospel; and contrary to the scheme of Providence. Let us try now simply to follow the course of thought in our Lord's illustration of these three principles.
Anxiety Is Contrary to Nature
The first is the consideration of the teaching of nature.
