Arthur W. Pink

And why take ye thought for raiment? (Matthew 6:28).

All care for apparel is not here forbidden. There is a lawful and godly concern, whereby we may labor honestly and in a sober manner for such clothing as is [suitable] for the station of life that Divine providence has allotted us: such as is needful to the health and comfort of our bodies. That which is here prohibited is a carnal and inordinate care for clothing that arises either from distrust and fear of [lacking what is necessary] or from pride and discontentedness with such apparel as is [suitable] and necessary. It is the latter that is one of the crying sins of our age, when there is such a lusting after strange and costly garments, when such vast sums are wasted annually upon outward adornment, when there is such a making of a “god” out of fashion, when maids covet the finery of their mistresses, and when their mistresses waste so much time on the attiring of their bodies that ought to be spent upon more profitable duties. Well may all such seriously face the question, “Why take ye [such] thought for raiment?”

Why, we may well ask, has the pulpit for so long maintained a criminal silence, instead of condemning this flagrant sin? It is not one that only a few are guilty of, but is common to all classes and ages. Preachers were not ignorant that many in their own congregations were spending money they could ill afford in order to “keep up with the latest styles”—styles often imported from countries whose morals are notoriously corrupt. Why, then, has not the pulpit denounced such vanity and extravagance? Was it the fear of man, of becoming unpopular, which restrained them? Was it the sight of their own wives and daughters in silk stockings, fur coats, and expensive hats that hindered them? Alas, only too often the minister’s family, instead of setting an example of sobriety, frugality,²⁹ and modesty, has given a lead to the community in worldliness and wastefulness. The churches have failed lamentably in this matter as in many others.

It may be that some preachers who read this article will be ready to say, “We have something better to do than give our attention to such things, a far more important message to deliver than one relating to the covering worn by the body.” But such a rejoinder will not satisfy God, Who requires His servants to declare all His counsel and to keep back nothing that is profitable. If the Scriptures be read attentively, it will be found that they have not a little to say upon the subject of clothing, from the aprons of fig leaves made by our first parents to the mother of harlots “arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls” of Revelation 17. Has not the Most High said, “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the LORD thy God” (Deu 22:5)? No wonder His wrath is upon us when our streets are becoming filled with [unthinking] women wearing trousers.³⁰ No wonder so many church houses are being destroyed when their pulpits have so long been unfaithful!

“And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin” (Mat 6:28). The scope of these words is wider than appears at first glance. As “raiment” must be taken to include all that is used for the adorning as well as covering of the body, so we are to learn from the “lilies” that which corrects every form of sin we may commit in connection with apparel, not only in distrusting God to supply us with what we need, but also our displeasing Him by setting our affections upon such trifles, by following the evil fashions of the world, or by disregarding His prohibitions. In sending us to learn of the flowers of the field, Christ would humble our proud hearts; for notwithstanding our intelligence, there are many important and valuable lessons to be learned even from these lowly and irrational creatures if only we have ears to hear what they have to say unto us.

“Consider the lilies of the field.” This is brought in here to correct that inordinate care and that immoderate lusting that men and women have concerning raiment. It seems to us that part of the force of our Lord’s design here has been generally missed and this through failure to perceive the significance of His following remarks. “Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you?” (Mat 6:30). Thus, though the lily is such a lovely flower, nevertheless it is but “the grass of the field.” Notwithstanding its beauty and delicacy, it belongs to the same order and stands upon the same level as the common grass that withers, dies, and is used (in oriental countries where there is no coal) for fuel. What ground or occasion then has the lily to be proud and vain? None whatever: it is exceedingly frail, it belongs to a very lowly order of creation, its loveliness quickly vanishes, its destiny is but the oven.

In what has just been pointed out, we may discover a forceful reason why we should not be unduly concerned about either our appearance or our raiment. Some are given gracefulness of body and comeliness of feature, which, like the lilies, are much admired by those who behold them. Nevertheless, such people need to be reminded that they come only of the common stock, that they are of the same constitution and subject to the same experiences as their less favored fellows. Physical beauty is but skin deep, and the fairest countenance loses its bloom in a few short years at most. The ravages of disease and the effects of sorrow dim the brightest eye and mar the roundest cheek, and wrinkles will soon crease what before was so attractive. “For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away” (1Pe 1:24), and the grave is the “oven” to which the handsomest equally with the ugliest are hastening.

In view of the brevity of life and fleetingness of physical charm, how groundless and foolish is pride over a handsome body! That beauty upon which we need to fix our hearts and unto which we should devote our energies is “the beauty of holiness” (1Ch 1:29), for it is a beauty that fadeth not away, is not transient³¹ and disappointing, is not destroyed in the grave, but endureth for ever. And what is the beauty of holiness? It is the opposite of the hideousness of sin, which is likeness unto the devil. The beauty of holiness consists in conformity unto Him of Whom it is said, “How great is his goodness, and how great is his beauty!” (Zec 9:17). This is not creature beauty, but Divine beauty! Yet it is imparted to God’s elect, for “the king’s daughter is all glorious within” (Psa 45:13). Oh, how we need to pray, “Let the beauty of the LORD our God be upon us” (Psa 90:17), then shall we be admired by the holy angels.

Not only does the evanescent³² beauty of the lily rebuke those who are proud of their physical comeliness, but it also condemns all who make an idol of costly or showy apparel. Alas, such a sorry wretch is fallen man that even when his food is assured (for the present, at any rate) he must perforce harass himself over the matter of clothes—not merely for warmth and comfort, but for display, to gratify a peacock vanity. This gives as much concern to the rich as worrying about food does to the poor. Then, “consider the lilies of the field”: they are indeed clothed with loveliness; yet how fleeting it is, and the oven awaits them! Does your ambition rise no higher than to be like unto them and to share their fate? Oh, heed that word, “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price” (1Pe 3:3-4)…

“They toil not, neither do they spin.” Here the Savior bids us take note of how free from care the lilies are. They expend no labor in order to earn their clothing, as we have to do. This is proof that God Himself directly provides for them and decks them out so attractively. How forcibly does that fact press upon us the duty of contentment,³³ relying upon God’s gracious providence without distracting care…Though no man under the pretense of relying on God’s providence may live idly, neglecting the ordinary lawful means to procure things honest and needful, yet Christ here gives assurance to all who trust in Him and serve Him that, even though all means should fail them, He will provide things needful for them. If through sickness, injury, or old age we can no longer toil and spin, God will not suffer us to lack sufficient clothing.

“And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these” (Mat 6:29). In those words, Christ rebukes that folly of the vain that moves so many to make an idol of personal adornment…It should be pointed out that in making mention of the splendor of Solomon’s royal apparel, He did not condemn the same…Though the Word of God reprehends³⁴ pride and superfluities³⁵ in attire, yet it allows unto princes and persons of high office the use of gorgeous and costly raiment…

How senseless it is to be conceited over fine attire and to be so solicitous³⁶ about our personal appearance! For when we have done everything in our power to make ourselves [brightly colored] and attractive, yet we come far short of the flowers of the field in their glorious array. What cloth or silk is as white as the lily, what purple can equal the violet, what scarlet or crimson is comparable with roses and other flowers of that color? The arts of the workman may indeed do much, yet they cannot equal the beauties of nature. If, then, we cannot [compete] with the herbs of the field that we trample under our feet and cast into the oven, why should we be puffed up with any showiness in our dress?…

Alas, so great is the depravity and perversity of man that he turns into an occasion of feeding his vanity and of selfdisplay what ought to be a ground of humiliation and self-abasement. If we duly considered the proper and principal end of apparel, we should rather be humbled and abased when we put it on, than pleased with our gaudy attire. Clothing for the body is to cover the shame of nakedness that sin brought upon us. It was not ever thus, for of our first parents before the Fall it is written, “And they were both naked, the man and his wife, and were not ashamed” (Gen 2:25). Raiment, then, is a covering of our shame, the ensign of our sin, and we have no better reason to be proud of our apparel than the criminal has of his handcuffs or the lunatic of his straitjacket; for as they are badges of wrongdoing or insanity, so apparel is but the badge of our sin.

“Even Solomon in all his glory was not arrayed like one of these.” The array of Solomon must indeed have been magnificent. Possessed of [limitless] wealth, owner of a fleet of ships that brought to him the products of many foreign countries, nothing was lacking to make his court one of outstanding splendor and pomp. No doubt on state occasions, he appeared in the richest and most imposing of clothes, yet deck himself out as finely as he might, he came far short of the beauty of the lilies. Rightly did Matthew Henry point out, “Let us therefore be more ambitious of the wisdom of Solomon in which he was outdone by none—wisdom to do our duty in our place—than the glory of Solomon in which he was outdone by the lilies. Knowledge and grace are the perfection of man, not beauty, much less fine clothes.” To which we would add, let us seek to be “clothed with humility” (1Pe 5:5) rather than lust after peacock feathers.

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From Studies in the Scriptures

A.W. Pink (1886-1952): Pastor, itinerate Bible teacher, voluminous author of Studies in the Scriptures and many books; born in Nottingham, England.

26. courtesans – prostitutes, especially those whose clients are wealthy or upper class.
27. Knight, Pastoral Epistles, 135.
28. Ibid., 131.
29. frugality – economical in the use of anything.
30. CHAPEL LIBRARY understands that not all will hold the view of the author on this point.
31. transient – lasting a very short time.
32. evanescent – quickly fading or disappearing; vanishing like vapor.
33. See FGB 213, Contentment, available from Chapel Library.
34. reprehends – finds fault with.
35. superfluities – excessiveness.
36. solicitous – deeply concerned; extremely attentive.

Courtesy of Chapel Library