Verse 33. "But seek ye first the kingdom of God" - See on "Matthew iii. 7".
"His righteousness" - That holiness of heart and purity of life which God requires of those who profess to be subjects of that spiritual kingdom mentioned above. See on "chap. v. 20".
The seventh reason against these worldly cares and fears is- because the business of our salvation ought to engross us entirely: hither all our desires, cares, and inquiries ought to tend. Grace is the way to glory-holiness the way to happiness. If men be not righteous, there is no heaven to be had: if they be, they shall have heaven and earth too; for godliness has the promise of both lives. 1 Tim. vi. 3.
"All these things shall be added unto you." - The very blunt note of old Mr. Trapp, on this passage, is worthy of serious attention. All things shall be added. "They shall be cast in as an overplus, or as small advantages to the main bargain; as paper and pack-thread are given where we buy spice and fruit, or an inch of measure to an ell of cloth." This was a very common saying among the Jews: "Seek that, to which other things are necessarily connected."A king said to his particular friend, 'Ask what thou wilt, and I will give it unto thee.' He thought within himself, 'If I ask to be made a general I shall readily obtain it. I will ask something to which all these things shall be added:' he therefore said, 'Give me thy daughter to wife.' This he did knowing that all the dignities of the kingdom should be added unto this gift." See in Schoettgen.
To this verse, probably, belong the following words, quoted often by Clement, Origen, and Eusebius, as the words of Christ: aiteite ta megala, kai ta mikra umin prosteqhsetai? kai aiteite ta epourania, kai ta epigeia prosteqhsetai umin. "Ask great things, and little things shall be added unto you; ask heavenly things, and earthly things shall be added unto you."
Verse 34. "Take therefore no thought" - That is, Be not therefore anxiously careful.
"The eighth and last reason, against this preposterous conduct, is-that carking care is not only useless in itself, but renders us miserable beforehand. The future falls under the cognizance of God alone: we encroach, therefore, upon his rights, when we would fain foresee all that may happen to us, and secure ourselves from it by our cares. How much good is omitted, how many evils caused, how many duties neglected, how many innocent persons deserted, how many good works destroyed, how many truths suppressed, and how many acts of injustice authorized by those timorous forecasts of what may happen; and those faithless apprehensions concerning the future! Let us do now what God requires of us, and trust the consequences to him. The future time which God would have us foresee and provide for is that of judgment and eternity: and it is about this alone that we are careless! Sufficient unto the day is the evil thereof" - arketon th hmera h kakia authv, Sufficient for each day is its own calamity. Each day has its peculiar trials: we should meet them with confidence in God. As we should live but a day at a time, so we should take care to suffer no more evils in one day than are necessarily attached to it. He who neglects the present for the future is acting opposite to the order of God, his own interest, and to every dictate of sound wisdom. Let us live for eternity, and we shall secure all that is valuable in time.
There are many valuable reflections in the Abbe Quesnel's work, on this chapter; and from it several of the preceding have been derived.