‘O you of little faith, consider the lilies.’

‘O you of little faith, consider the lilies.’

 

 

 

 

 

“And which of you by worrying can add even one cubit to his stature?  If then you cannot do even a very little thing, why do you worry about other matters?  Consider the lilies, how they grow: they neither spin nor weave; yet I tell you, not even Solomon in all his glory was clothed like one of these.  But if God so clothes the grass, which is alive in the field today and tomorrow is thrown into the furnace, how much more will He clothe you, O you of little faith?” (Luke 12:25–28)

 

 

 

(1)   After reading today’s passage, Luke 12:25–28, I reread it in the original Greek.  The first Greek word that caught my attention was “ὀλιγόπιστοι” (oligopistoi) — “you of little faith.”

 

(a)    This Greek word is a compound of “ὀλίγος” (oligos) meaning “little” and “πίστις” (pistis) meaning “faith.” It refers to a state of being anxious due to a lack of complete trust in God (Internet).

 

(i)       This lack of trust means not having full confidence in the words that our Heavenly Father knows that we need food, drink, and clothing (v.30).  Because of this, we become bound by worldly concerns and fall into anxiety.

        

·        This anxious state is one in which the heart is divided and shaken in the face of visible threats or real-life lack.  A clear example is when Jesus walked on the sea and told Peter, “Come.”  Peter walked on the water, but when he saw the wind, he became afraid and began to sink.  Jesus then reached out His hand and said, “You of little faith, why did you doubt?” (Mt. 14:26–31).

 

-      Here, the Greek word for “doubt” (v.31), “διστάζω” (distazō), literally means “to stand at a fork in the road” or “to have two minds.”  It carries the sense of hesitating, wavering, or being unable to decide which way to go (Internet).

 

n  Spiritual Meaning of “Doubt” in Matthew 14:31

 

In this context, “doubt” is different from outright unbelief.

 

Divided focus: When Peter looked at Jesus, he walked on water. But when he saw the strong wind (his circumstances), his heart became divided between Jesus and the storm.

 

Unstable trust: It refers to a fluctuating state of trust that shifts depending on the situation.

 

Jesus saw that Peter could not fully fix his gaze on Him and instead was torn between two minds (distazō), distracted by his surroundings. That is why He said, “You of little faith” (Internet).

 

n   Why do we struggle to focus on Jesus?  Why do we fail to fix our eyes on Jesus—the author and perfecter of our faith (Heb. 12:2)—and instead so easily lose our focus to difficult circumstances?

 

Often, it is due to our survival instinct and limitations of sight. Peter’s situation illustrates several reasons why our hearts are easily distracted:

 

1.      What is visible overwhelms what is believed

 

Our senses are designed to react immediately to danger right in front of us.  The “wind” Peter saw was something he could feel and hear—a real threat to his life.  In contrast, faith is “the substance of things hoped for, the evidence of things not seen” (Heb. 11:1).  Visible, physical threats send much stronger and faster signals to our minds than invisible spiritual realities.

 

2.      The nature of “distazō” (a divided mind)

 

As mentioned earlier, within us coexist trust in God and “διστάζω” (distazo) (worry) about the world.  When the heart is divided into two directions, we instinctively focus on what appears more dangerous—our circumstances.  It’s not that we intentionally avoid looking at the Lord, but rather that trying to look at both Him and our situation at the same time leads us to be overwhelmed by the more stimulating environment.

 

3.      Our own calculations move faster than trust in God\

 

When faced with problems, we instinctively rely on our own resources and experiences.  Peter, being a fisherman, knew how dangerous waves could be.  When experiential knowledge gets ahead of trust in the Lord’s power, we tend to conclude, “I’m going to die,” and fall into fear instead of looking to Him.

 

4.      The “muscle” of faith is weak

 

Looking to the Lord in faith is not a natural instinct; it is like a “spiritual muscle” that requires constant training.  When hardship comes, we tend to revert to instinct (fear).  Without intentional practice in fixing our gaze on Him, the center of our heart easily collapses.

 

Before rebuking Peter, Jesus first reached out His hand and caught him.  This shows that He already knows our weakness—that we are easily distracted by our circumstances.

 

#    I was reminded of Psalm 103:15–16: “As for man, his days are like grass;

      he flourishes like a flower of the field; for the wind passes over it, and it is gone, and its place remembers it no more.”  Just like grass that blooms in the morning and withers by evening, the Lord already knows that our hearts and resolutions easily fade under the winds of circumstances (suffering).  I find comfort in the word that He sympathizes with our weakness (Heb. 4:15).

 

-      As I meditated on the meaning of the Greek word for “doubt” in Matthew 14:31, “διστάζω” (distazō), I was reminded of James 1:5–8:  “But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea driven and tossed by the wind.  For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.”  This led me to wonder what the Greek words for “doubt” and “double-minded” are in this passage in James. 

 

n  Greek words in James “Doubt” — διακρίνω (diakrinō)

 

This word literally means “to divide” or “to distinguish.”  Rather than mere intellectual uncertainty, it refers to an inner conflict—wavering between God and the world.  Like a wave driven by the wind, it describes a divided will that tries to trust God while also relying on one’s own calculations or worldly methods (Internet).

 

n   “Double-minded” — δίψυχος (dipsychos)

 

This word literally means “having two souls.”  It describes a state of spiritual division in which two independent wills struggle within one person.  Though one may appear devoted to God, they cannot let go of worldly desires, resulting in an unstable and inconsistent life (Internet).

 

#    Then, what is the connection between the Greek word “διστάζω” (distazo), which refers to “doubt” in Matthew 14:31, and the Greek word “διακρίνω” (diakrino), and the Greek word for “double-mindedness,” “δίψυχος” (dipsychos)?  What is the connection between them? What lesson do they teach us?

 

    “The Connection Between the Three Words and the Spiritual Lesson

 

    When we connect these words, we see a ‘process of deepening doubt.’

 

Phenomenon (distao): We hesitate between faith and fear in the face of an immediate threat. (Peter’s momentary wavering)

 

Action (diakrino): Amid that hesitation, the inner self becomes divided as one weighs “God or the world?” (The attitude toward prayer warned against by James)

 

Stagnation (dipsychos): Ultimately, one becomes an unstable being with a “double mind,” belonging neither fully to God nor to the world.

 

“Both Jesus and James demand ‘single-mindedness’ from us.  Just as Peter should have looked only at the Lord and not at the wind, James exhorts us to purify our hearts, which waver with the changing circumstances, and fix them solely on God” (Internet).

 

 (ii)       Those who are of little faith, lacking complete trust in God, not only “doubt” (Matthew 14:31) but also “worry” (Lk. 12:25).  Here, the Greek word for “worry,” “μεριμνῶν” (merimnōn), comes from a combination of “to divide” (μερίζω, merizō) and “mind” (νοῦς, nous). It literally means “a state in which the mind is divided into parts.”  This word vividly describes a condition in which one’s attention is scattered among many concerns, making it impossible to focus on God (Internet).

 

·        In the context of Luke 12:25, Jesus asks, “Which of you by worrying (merimnōn) can add a single cubit to his height (or life)?”  Here, “worry” refers to the mental suffering of striving in vain over things that are beyond human control.  Ultimately, “worry” means a futile anguish of the mind that tries to change circumstances by one’s own effort but actually solves nothing (Internet).

 

-   When Jesus said, “Which of you by worrying can add a single cubit to his height?” (v.25), it is a paradoxical expression that reveals the powerlessness of human worry.  Through the words translated as “height” and “cubit,” this can be understood in two ways (Internet):

 

1.      Extension of life span (temporal meaning)

 

The Greek word for “height,” hēlikia (ἡλικία), can refer not only to physical height but also to “age” or “length of life.”

 

The word translated “cubit,” pēchys (πῆχυς), refers to the length from the elbow to the tip of the fingers (about 45–50 cm).

 

Meaning: No matter how much a person worries, even to the point of losing sleep, they cannot extend their lifespan by even a single moment (a “handbreadth” of time). This emphasizes that life is entirely under God’s sovereignty.

 

2.      Growth in physical height (spatial meaning)

 

Taken literally, it can refer to physical height.

 

Meaning: Just as no one can suddenly grow 50 cm taller by worrying, mental activity such as anxiety has no power to bring about physical change. It is a figurative way of showing its ineffectiveness.

 

3.      “A very small thing” (connected to verse 26)

 

In verse 26, Jesus calls this “a very little thing.”

 

What is impossible and immense from a human perspective—such as extending life—is, from God’s perspective as the Lord of all creation, something very small.

 

Conclusion: “Worry is a useless expenditure of energy that provides no real help in solving the problems of your life (such as lifespan or health).  Therefore, entrust these things to God, who has sovereignty over them.” This is the powerful message (Internet).

 

(2)   Then what did Jesus say to those of “little faith” (Lk. 12:28)?  He said, “Consider the lilies” (v.27).  As I meditated on this, I was reminded of the earlier verse: “Consider the ravens” (v.24).

 

(a)    The Greek word used for both “consider” (v.24) and “consider carefully” (v.27) is “katanoēsate (κατανοήσατε)”.  This word is a combination of: kata (κατά) meaning “down” or “thoroughly,” and noeō (νοέω) meaning “to understand” or “to give thought.”  It goes far beyond simply “taking a glance,” and carries a very specific and strong meaning (Internet):

 

1.      Thorough and focused observation: It means not just looking casually, but fixing your gaze intently on something—examining it deeply in order to grasp its underlying principle and essence.  It is closer to “observe closely” than the simple English word “consider.”

 

2.      Exercise of spiritual insight: It is an exhortation to go beyond mere visual observation and to understand, with the mind (intellect), God’s providence in caring for the ravens and the lilies.  In other words, it is a command to “look at nature and draw a conclusion about who God is.”

 

3.      Fixing the mind: This word also carries the meaning “to pay attention” or “to set one’s mind on.”  It implies taking a mind that has been scattered by worry and fixing it on God’s faithfulness.

 

4.      An emphatic command: Grammatically in Greek (aorist imperative), this is an expression urging an immediate and decisive action.  It carries the sense: “Stop worrying now, and clearly understand this!”

 

In the end, Jesus is strongly telling His disciples: “With the eyes that have been taken by worldly worries, carefully examine the ravens and the lilies in detail, and rediscover the God who cares for you (Internet).

 

(i)       Why did Jesus choose “ravens” and “lilies” among so many living things?  There is a deep intention rooted in the cultural and religious background of the time.  It is to maximize and demonstrate God’s love, which cares even for “the lowest” and “the most fleeting” things (Internet):

 

1.      Why “ravens”? (The most worthless and unclean)

 

Ceremonial uncleanness: To the Jews, ravens were “unclean birds” according to Leviticus 11.  Even such creatures—rejected by people and considered spiritually worthless—are not forgotten by God, who feeds them.

 

Symbol of survival: Ravens are not gentle or domesticated like doves. If God cares even for such rough and marginalized creatures, then “how much more” will He care for you, His children?

 

2.      Why “lilies”? (The most common and fleeting)

 

Contrast between beauty and transience: The lilies here are not cultivated garden flowers but wildflowers that grow in the field.  They bloom today and are used tomorrow as fuel for the fire—insignificant and short-lived.

 

Comparison with Solomon: Even Solomon, the richest king in Israel’s history, with all his man-made splendor, was not clothed as beautifully as these flowers dressed by God.  This shows that God’s grace far surpasses human effort (weaving, labor).

 

3.      In summary: reassurance through “extreme contrast”

 

God feeds even the ravens (unclean birds). How much more you (His children)?

 

God clothes even the grass (fuel for fire). How much more you (eternal beings)?

 

Ultimately, by showing that God cares for the least valuable (ravens) and the most short-lived (wildflowers), Jesus is giving the assurance: “You are far more valuable than these” (Internet).

·       As I meditated on this, I was reminded of Luke 12:7: “You are more valuable than many sparrows.”  That is, Luke 12:7 (sparrows), verse 24 (ravens), and verse 27 (lilies) are all connected by the powerful divine logic of “how much more” (vv.24, 28).  The central emphasis Jesus consistently makes through these examples is a comparison of value (Internet):

 

1.      Value of existence: sparrows vs. ravens vs. you

 

Sparrows (v.7): In those days, two sparrows were sold for one assarion (a very small coin), making them common and inexpensive. Yet God does not forget even one of them.

 

Ravens (v.24): Even more unclean and rejected than sparrows.

 

Conclusion: Jesus declares, “You are far more valuable than many sparrows and even those ravens.”  Since your value is far greater than their survival, God will not neglect you.

 

2.    Depth of God’s care: hair vs. feeding vs. clothing

 

Verse 7 (sparrows and hair): God knows us so intimately that He even counts the hairs on our heads.

 

Verses 24 & 27 (ravens and lilies): God is the provider who takes responsibility for our practical needs—what we eat and what we wear.

 

3.    “Do not fear” and “Do not worry”

 

The conclusion of verse 7 is: “Do not fear.” (This addresses reassurance regarding threats to one’s existence.)

 

The conclusion of verses 22–31 is: “Do not worry.” (This gives assurance regarding the lack of daily needs.)

 

Ultimately, the line of parables—from sparrows to ravens to lilies—awakens us to how overwhelmingly precious we, God’s children, are in His sight.  The reason we become people of little faith (oligopistoi) is that we forget both “our own preciousness” and “God’s attentiveness” (Internet).

 

-    If we explain the cause of becoming “people of little faith” (ὀλιγόπιστοι, v.28) from the perspective of our value and God’s attentiveness, it is not merely a matter of willpower, but a problem of relationship and focus.

     

1.   When we forget “our preciousness” (forgetting our value)

 

The fundamental reason people fall into worry is that they feel like orphans.

 

The logic of comparison: Jesus says, “How much more will He care for you?”  If God cares for the grass and the ravens, will He not care for you, who are far more precious as His children?

 

The result of forgetting: When we forget how precious we are to God (more valuable than sparrows, with even our hairs counted), we begin to think that we must take responsibility for our own lives. From that moment, the storms of life are no longer seen as “training” but as threats to survival, and naturally our faith becomes small.

 

2.    When we forget “God’s attentiveness” (forgetting the nature of the Provider)

 

To have little faith does not mean we deny God’s existence, but that we do not trust that He cares about the details of our lives.

 

Detailed care: The God who clothes the lilies and knows the hunger of the ravens is not only concerned with the “big picture,” but is also deeply attentive to the smallest details.

 

The result of forgetting: When we forget God’s attentiveness, we begin to think, “God may handle big things (salvation, heaven), but He probably doesn’t care about small things like my rent or tomorrow’s food.”  This is the beginning of a divided heart (merimnaō, worry), and it lies at the core of what Jesus calls “little faith.”

 

3.   Conclusion: “People of little faith” (v.28) suffer from a lack of focus

 

Ultimately, having little faith means that our focus has shifted—from God who cares for us to our lacking circumstances.

 

                 Because we do not deeply observe (katanoeō) God’s provision through the ravens, and because we judge our worth by worldly standards (such as material abundance), our hearts become shaken.

 

That is why Jesus asks, “How much more valuable are you than these?”

      He is urging us: “See again how precious you are, and how attentive your Father is” (Internet).