Do not worry; instead, think of the ravens. We must learn to trust God the Father.

Do not worry; instead, think of the ravens.

We must learn to trust God the Father.

 

 

 

 

 

 

“And He said to His disciples, ‘Therefore I tell you, do not worry about your life, what you will eat; nor about your body, what you will wear. For life is more than food, and the body more than clothing. Consider the ravens: they neither sow nor reap; they have neither storehouse nor barn, and yet God feeds them. How much more valuable are you than the birds!’” (Luke 12:22–24)

 

 

 

(1)    First, as I read today’s passage, Luke 12:22–24, I was reminded of Luke 12:16–21, which I meditated on yesterday under the title, “The real sin of the foolish rich man is that he was ‘not rich toward God.’”  I also recalled Luke 12:13–15, which I meditated on last Friday under the title, “Do not quarrel over inheritance, but beware of all covetousness,” especially verse 15: “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.”  As I reflected, I realized that the connection between Luke 12:13–15 and 16–21 also extends to today’s passage, verses 22–24.

 

(a)    First, the connection between Luke 12:13–15 and 16–21 can be seen in two ways: (1) After Jesus told His disciples, “Beware of all covetousness” (v. 15), He then spoke a parable about “a certain rich man” (v. 16) who disobeyed that command; and (2) The reason we must guard against all covetousness is that “life does not consist in an abundance of possessions” (v. 15).  Yet this “rich man” (v. 16) believed that his life did consist in his abundant possessions.  When his land produced plentifully, he thought to himself, “What shall I do, since I have no room to store my crops?” (v. 17).  As a result, he said, “I will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods” (v. 18).  How, then, are these two connections related to today’s passage, Luke 12:22–24?

 

                   (i)      The “rich man” (v. 16), who was foolish (v. 20) because he failed to rid himself of all covetousness (v. 15), believed that his life depended on his abundant possessions.  When God gave him a “plentiful harvest” (v. 16), he thought to himself that since he had nowhere to store his crops, he would tear down his barns and build larger ones to store all his grain and goods (vv. 17–18).  In this way, the one who “stores up treasure for himself but is not rich toward God” (v. 21) disobeys Jesus’ command in Luke 12:22, “Do not worry about your life, what you will eat, nor about your body, what you will wear,” and instead worries about what he will eat and what he will wear.

                            

·         In the end, although the foolish rich man believed that building bigger barns and storing up wealth would secure his life (v. 19), Jesus called him a “fool” (v. 20).  This shows that his foolishness lay in his ignorance that sovereignty over life belongs not to possessions but to God, and in his unbelief in the truth that God, who governs life, knows that we need food and clothing (v. 30) (Ref.: Internet).

 

-      He was ignorant about the sovereignty of life (possessions ≠ life): He said, “Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry” (v. 19), believing that his wealth guaranteed his future and his life.  But God declared, “This night your soul will be required of you” (v. 20), proclaiming that the beginning and end of life depend solely on God’s hands (Internet).

 

-      The foolish rich man also had unbelief toward God as provider (the root of anxiety): When one cannot trust the truth of Luke 12:30—“Your Father knows that you need these things”—a person falls into either the greed of storing up or the anxiety of fearing lack. Because the rich man trusted visible “barns” rather than God, he ultimately became one who was not rich toward God (Internet).

 

(2)    Second and last, I began to wonder why Jesus said to His disciples, “Therefore I tell you, do not worry about your life, what you will eat, nor about your body, what you will wear” (v. 22).

 

(a)    What is the reason? I believe there are at least three reasons:

 

       (i)       First, the reason is that Jesus wanted His disciples to beware of and reject all covetousness (v. 15), not to store up treasures for themselves like the foolish rich man, but to become rich toward God.

                                   

·         At this point, I reflected on the disciples of Jesus who failed to live according to His command, “Watch out! Be on your guard against all covetousness” (v. 15).

 

“Among the disciples, the most tragic figure who ultimately failed to overcome the problem of greed was Judas Iscariot.  First, he was entrusted with the money bag that managed the group’s finances, but he was a thief who used to steal what was put into it (Jn. 12:6).  Second, when Mary broke an expensive jar of perfume and poured it on Jesus, he criticized her, saying it should have been sold and given to the poor.  However, this was not because he truly cared about the poor, but because he was angry at missing an opportunity to satisfy his own greed.  In the end, blinded by material greed for thirty pieces of silver, he committed the irreversible sin of betraying his teacher, Jesus, to the religious leaders (Mt. 26:15).  In this way, the case of Judas Iscariot vividly shows how destructive the outcome can be when one ignores Jesus’ warning to ‘reject all covetousness’” (Internet).

 

“The example of the disciples who fell into the desire for worldly power shows that greed is not limited to ‘money’ alone.  The fact that all the disciples were caught up in disputes about ‘who is the greatest’ was the result of greed for honor and power.  For instance, James and John asked that in Jesus’ kingdom one might sit at His right and the other at His left, seeking worldly glory (Mk. 10:35–37).  Also, even at the serious moment when Jesus foretold His suffering and death, the disciples argued along the road about who was the greatest, openly revealing their desire for honor (Lk. 9:46).  Ultimately, this shows clearly that the ‘all kinds of greed’ Jesus warned against includes not only material things but also human pride and the desire for power” (Internet).

·         Here, as I think about Jesus’ disciples who, unlike the foolish rich man, did not store up treasures for themselves but were rich toward God, two people come to mind:

 

1.    The first person is Barnabas, the son of encouragement (Acts 4:36–37).

 

“Barnabas is a concrete model of a person who is ‘rich toward God.’  He sold a field he owned and brought the money and laid it at the apostles’ feet so that it could be used to help the poor in the community.  Unlike the foolish rich man who clung to ‘my grain’ and ‘my goods,’ Barnabas willingly gave up his possessions for the kingdom of God” (Internet).

 

2. The second person is the widow who offered all her living expenses (Lk. 21:1–4).

 

“Jesus valued the two small coins of the poor widow more than the offerings of the rich put into the temple treasury.  While the rich gave ‘out of their abundance,’ she, out of her poverty, put in ‘all she had to live on.’ This was the richest expression of faith—fully trusting that her life depended not on money but on God” (Internet).

 

-      Then how, concretely, can we express this “richest faith”—fully trusting that our lives depend not on money but on God?

 

n  “Believing that our lives depend not on money but on God—the ‘richest faith’—is not just an abstract idea but is proven through practical choices in life.  Based on biblical principles, here are three specific ways we can put this into practice:”

 

1.       A life that widens the “channel” instead of enlarging the “barn” (sharing)

 

The foolish rich man, when he saw his surplus grain, thought of building “bigger barns,” but the one who is rich toward God thinks of “those to share with.”

 

Practical application: Instead of considering a portion of my income as “mine,” I regularly let it flow to orphans, widows, and marginalized neighbors.  It is a discipline of intentionally rejecting the sense of security that comes from seeing wealth accumulate, and instead rejoicing in seeing wealth used for the kingdom of God.

 

2.       A life that fills the time of “worry” with “thanksgiving and supplication” (prayer)

 

Worry arises when we try to take responsibility for our own lives. But the one who trusts God turns worry into prayer when it comes.

 

Practical application: When anxiety about what to eat or wear comes over you, immediately declare, “God, You are the Lord of my life.  I trust You, Father, who will provide what I need today.”  Like Luke 12:30 says, acknowledging that God the Father already knows everything we need and offering a prayer of thanksgiving first is evidence of rich faith.

 

3.       A life that goes against the values of the world through “contentment” (a simple life)

 

If we truly believe that the abundance of possessions does not guarantee life, we can be freed from endless consumption and comparison.

 

Practical application: In the face of the world’s temptation that says we must have a better car or a bigger house to be secure, we confess, “What I have now is enough (contentment).”  It requires a decision to keep life simple and to prioritize the time and energy gained toward seeking God’s kingdom and righteousness (e.g., worship, service, meditation on the Word).

 

Ultimately, the richest expression of faith is this: “Not clinging to today’s wealth for tomorrow’s security, but trusting the God who feeds me today and practicing love today” (Internet).

 

(ii)         Second, because “life is more than food, and the body more than clothing.”

 

·         This is from today’s passage, Luke 12:22: “Life is more than food, and the body more than clothing.”  The meaning of Jesus’ words can be understood in three main aspects (Internet):

 

1.       The order of creation and God’s responsibility (the One who gave the greatest gift)

 

God has already freely given us the most precious gifts: “life” and “the body.”  Food and clothing are merely secondary means to sustain that life.  Jesus’ logic is this: “If God has given you the greatest gift—life—will He not also take responsibility for the smaller things (food and clothing) needed to sustain it?”  In other words, He emphasizes a trust in the Creator who provides not only the source of life but also sustains it.

 

2.       A warning against reversing what is essential and what is secondary

 

People in the world often exhaust their “life and health” (the essential) in pursuit of “food and clothing” (the means), living in anxiety.  But Jesus reminds His disciples of the true order of priorities. If we focus only on what we eat and wear, we may miss the true purpose of the “life” God has given us—seeking His kingdom and righteousness.

 

3.       Possessions cannot guarantee life (contrast with the foolish rich man)

 

The “foolish rich man” believed that having abundant grain (food) and goods (clothing, etc.) would secure his life.  But when God took his life that very night, everything he had stored became useless. In other words, Jesus declares that “food does not sustain life; rather, God, who is sovereign over life, holds it.”

 

In summary: This message is an invitation to turn our eyes from “what we possess” (food and clothing) to “the One who gives us existence” (God).  When we acknowledge that God is the Lord of life, we can finally be freed from anxiety about survival and live as those who are “rich toward God” (Internet).

 

(i)                 Third and last, it is because God, who feeds the ravens, is also feeding us, who are more valuable than the birds.

 

·         This is today’s passage, Luke 12:24: “Consider the ravens: they neither sow nor reap; they have neither storehouse nor barn, and yet God feeds them.  How much more valuable are you than the birds!”

 

-      Here, in the phrase “consider the ravens,” the Greek word for “consider,” κατανοήσατε (katanoēsate), carries a deeper meaning than simply “think about it once.”  It has three key meanings (Internet):

 

1.       Deep insight through careful observation (To Observe Carefully)

 

This word is a combination of “downward (kata)” and “mind/intellect (noeo).”  It means to look closely and attentively at something, observing it carefully in order to perceive the truth behind it.

 

Jesus is not merely telling us to look at a bird called a raven, but to study and meditate on how it lives, how it is fed, and who feeds it—so that we may discover a spiritual principle.

 

2.       A realization that breaks fixed ideas

 

To the Jews of that time, the raven was considered a “unclean” bird according to the law.  Yet Jesus draws attention precisely to that unclean bird being carefully fed by God, in order to reveal that there are no exceptions in God’s care.

 

3.       A tool to correct the “thoughts of the heart”

 

This contrasts with the foolish rich man’s “thinking” (v. 17).

The rich man’s thinking: self-centered thinking trapped in his own desires and plans

 

“Consider” (κατανοήσατε): God-centered thinking that looks outward and learns from God’s character and work Jesus is urging His disciples not to remain trapped in thoughts of self-pity or anxiety (worry), but to lift their eyes and deeply observe and understand the world governed by God.

 

In summary: “κατανοήσατε (katanoēsate)” (“consider”) refers to an active mental process: “Carefully observe how the ravens live, and come to a rational and spiritual conviction that God is your Father.”

 

-      As I meditated on Jesus’ words, “consider the ravens” (v. 24), I was reminded of the phrase that the foolish rich man “thought to himself” (v. 17).  So, I looked up and meditated on these two words in Greek:

 

1.       “διελογίζετο” (dielogizeto): the ‘closed thinking’ of the foolish rich man (v. 17)

 

Etymological meaning: A combination of “through (dia)” and “to calculate/reason (logizomai),” meaning to calculate and reason back and forth within oneself.

 

Characteristic: This word is mainly used for internal “self-talk” or horizontal calculation.  When it says the rich man “thought to himself” (dielogizeto), there is no room in his thinking for God.  It is a closed mindset that calculates only “my grain,” “my barns,” and “my future.”

 

Result: This kind of calculation ultimately leads to greed and self-deception, saying, “Soul, take your ease.”

 

2.       “κατανοήσατε” (katanoēsate): the ‘open observation’ of the disciples (v. 24)

Etymological meaning: A combination of “downward (kata)” and “mind (noeo),” meaning to carefully and deeply observe something and understand the truth behind it.

 

Characteristic: This is not inward calculation, but “vertical observation” directed toward the world created by God. When Jesus says, “consider the ravens (katanoēsate),” He redirects the disciples’ gaze from their inner anxiety (worry) to God’s rule over creation.

 

Result: This kind of observation leads to the conviction and peace expressed in: “God feeds them; how much more valuable are you?” (Internet).

 

n    The connection between these two kinds of “thinking” and their spiritual meaning is as follows (reference: internet):

 

1.       “Self-centered thinking” vs. “God-centered thinking”

 

The thinking of the foolish rich man (v. 17): Scripture says, “he thought to himself.” His thinking was completely confined to “me.”  “What shall I do, since I have no place to store my crops? … I will tear down my barns and build bigger ones…” (vv. 17–18).  His thinking was a tool of greed and self-preservation.

 

The command to the disciples (v. 24): Jesus says, “Consider the ravens.” This means to turn one’s gaze away from one’s own problems and barns, and instead look at God’s creation and the “hand of God” that cares for them.

 

2.       The logic of “storing up” vs. the logic of “provision”

 

The rich man’s logic: The statement, “the ravens neither sow nor reap; they have neither storeroom nor barn” (v. 24), is the complete opposite of the rich man’s actions.  The rich man staked his life on sowing, reaping, and filling his barns, but Jesus contrasts this with the fact that even ravens—who have none of these human means—are still fed by God.

 

Connection: When the rich man thought about “barns” within himself, worry and greed grew. But when a disciple thinks about “ravens,” trust in God and peace begin to grow.

 

3.       From “ignorance” to “understanding”

 

The rich man’s thinking was ignorance that excluded God—a delusion that he could secure his own life.  In contrast, the command to consider the ravens implies learning.  By observing creation, we are invited to understand the spiritual logic: “If God feeds even these creatures, how much more will He care for you?” (v. 24).

 

In summary: While the rich man thought about his own “plans of greed,” Jesus tells His disciples to look outward and think about “God’s care.” The rich man’s thinking ended in death, but those who think according to Jesus’ words are freed from worry and become rich toward God (reference: internet).

 

·         Because God, who feeds the ravens, is also feeding us—who are more valuable than the birds—we should not worry. We must overcome worry by realizing our true worth.

 

1.       Comparison of value: Ravens were considered unclean by the Jews at the time (Lev. 11:15) and were insignificant creatures in an agricultural society.  If God feeds even such ravens, how much more valuable are “you,” who are created in the image of God?

 

2.       The relationship between effort and provision: Ravens neither sow, reap, nor build barns like the rich man.  In other words, they have none of the human means of “storing up” for survival, yet they live.  This clearly shows that life depends not on “our effort” but on “God’s provision.”

 

3.       The futility of worry: Ravens do not build barns today out of anxiety for tomorrow. Jesus wanted His disciples to look at the ravens and learn how to trust God the Father.

 

Ultimately, if we believe that “we are more valuable than the birds,” we do not need to waste our lives building bigger barns like the rich man or live in anxiety about what to eat like the disciples.  The one who is rich toward God is the person who lives freely today, with confidence in God’s care (Internet).