Luke 12 28

Luke 12:28 kjv

If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?

Luke 12:28 nkjv

If then God so clothes the grass, which today is in the field and tomorrow is thrown into the oven, how much more will He clothe you, O you of little faith?

Luke 12:28 niv

If that is how God clothes the grass of the field, which is here today, and tomorrow is thrown into the fire, how much more will he clothe you?you of little faith!

Luke 12:28 esv

But if God so clothes the grass, which is alive in the field today, and tomorrow is thrown into the oven, how much more will he clothe you, O you of little faith!

Luke 12:28 nlt

And if God cares so wonderfully for flowers that are here today and thrown into the fire tomorrow, he will certainly care for you. Why do you have so little faith?

Luke 12 verses

Luke 12 28 Meaning

Luke 12:28 asserts God's meticulous care for all creation, particularly focusing on the transient grass of the field. This demonstrates an argument from the lesser to the greater, concluding that if God so wonderfully adorns a temporary plant, He will certainly provide for His human children, who are immeasurably more valuable and made in His image. The verse functions as both a profound assurance of divine providence and a gentle rebuke to those who exhibit a lack of faith in God's ability or willingness to provide for their essential needs, particularly clothing.

Luke 12 28 Context

Luke 12:28 is part of Jesus' extended discourse to His disciples and a larger crowd regarding material possessions, anxiety, and divine provision. The chapter opens with warnings against hypocrisy and fearing human opinion, transitioning into a stern caution against covetousness, highlighted by the Parable of the Rich Fool (Luke 12:15-21). This parable immediately sets the stage by illustrating the folly of hoarding earthly treasures while neglecting spiritual realities and God's sovereign claim on life itself. Following this, Jesus addresses anxiety about basic needs (food, drink, clothing) in Luke 12:22-31, comparing human worries to God's flawless provision for birds and flowers. Verse 28 specifically concludes the argument concerning clothing, powerfully affirming God's attention to the smallest details of His creation as proof of His greater care for humanity, who possess spiritual and eternal worth. This teaching directly precedes the admonition to "seek His kingdom" as the ultimate priority. Historically, the audience would have been very familiar with the fragility of grass used for fuel, underscoring its ephemeral nature. The Greek term for "oven" (κλίβανον - klíbanon) refers to a common earthenware oven, heated by readily available fuel like dried grass or weeds, emphasizing its disposal and practical use.

Luke 12 28 Word analysis

• If then God: (εἰ οὕτως ὁ θεὸς – ei houtōs ho theos).
  • If then (εἰ οὕτως): A logical connector introducing a premise. Ei implies a condition assumed to be true; houtōs means "thus" or "in this manner," pointing to the preceding description of God's action.
  • God (ὁ θεός – ho theos): The definite article emphasizes "the" one true God, highlighting His supreme authority, wisdom, and benevolence as the ultimate provider and sustainer. It sets the divine actor at the center.
• so clothes: (ἀμφιέννυσιν – amphiénnysin).
  • From amphiennumi, meaning to put clothes around, to array, to adorn, to provide clothing for.
  • Present tense, indicating ongoing, continuous action. God consistently provides and adorns.
  • Implies not just covering, but bestowing beauty and perfection, as seen in the vibrant array of flowers often found in meadows.
• the grass: (τὸν χόρτον – ton chórton).
  • Means "grass," "hay," "fodder," "vegetation."
  • Signifies the most common, ephemeral, and seemingly insignificant form of plant life. It’s abundant and perishable, underscoring its low inherent value compared to human life.
• which today is in the field: (σήμερον ὄντα ἐν ἀγρῷ – sēmeron onta en agrō).
  • today (σήμερον – sēmeron): Emphasizes its present, living state.
  • in the field (ἐν ἀγρῷ – en agrō): A common, natural setting, reinforcing its ordinary nature.
  • This phrase highlights the immediate, living presence of something seemingly ordinary, setting up the sharp contrast with its imminent demise.
• and tomorrow is thrown into the oven: (καὶ αὔριον εἰς κλίβανον βαλλόμενον – kai aurion eis klíbanon ballomenon).
  • tomorrow (αὔριον – aurion): Marks the swift, immediate fate of the grass. It transitions from life to disposal in a very short time.
  • thrown (βαλλόμενον – ballomenon): Passive participle, indicating it is "being thrown," a definite and decisive action. Implies its low utility for anything other than fuel once withered.
  • into the oven (εἰς κλίβανον – eis klíbanon): The klíbanos was a domestic baking oven, typically a clay pot, heated by burning dry vegetation. This detail vividly paints a picture of its utilitarian and ignominious end.
  • This vivid imagery stresses the extremely transient and utilitarian existence of grass, making God's prior attention to it even more striking.
• how much more: (πόσῳ μᾶλλον – posō mallon).
  • A crucial rhetorical device known as an a fortiori (from the stronger) argument, common in rabbinic teaching.
  • It implies: "If this lesser case is true, how much more powerfully is the greater case true?"
  • It forcefully contrasts the vast difference in value between perishable grass and eternal humanity.
• will he clothe you: (ὑμᾶς ἀμφιέσει – hymas amphieseis).
  • will clothe (ἀμφιέσει – amphiései): Future tense, affirming God's guaranteed provision.
  • you (ὑμᾶς – hymas): Emphatic plural, addressing the disciples and, by extension, all believers directly. It distinguishes them from the "grass" and elevates their unique value.
  • The provision isn't just basic survival; it connects back to "clothes" for adornment as well as covering, linking to the quality of God's care.
• O you of little faith!: (ὀλιγόπιστοι – oligopistoi).
  • O you of little faith (oligopistoi): A direct and gentle, yet firm, rebuke.
  • From oligos ("little," "small") and pistis ("faith"). It signifies a deficiency in faith, not its absence. The issue isn't unbelief, but insufficient trust in God's promised care despite acknowledging Him.
  • This term highlights the disproportionate anxiety compared to the magnitude of God's demonstrated power and care.
  • It calls disciples to move beyond worldly worries and truly rely on their heavenly Father.

Words-group Analysis

• If then God so clothes the grass, which today is in the field and tomorrow is thrown into the oven: This entire phrase functions as the "minor premise" in Jesus' a fortiori argument. It establishes the indisputable reality of God's detailed and beautiful provision even for the most transient and common parts of creation. The contrast between "today" and "tomorrow" powerfully illustrates the grass's short lifespan and utility, making God's decorative effort all the more astonishing. This emphasizes the meticulous and generous nature of divine care.
• how much more will he clothe you, O you of little faith!: This is the "major premise" and the conclusion. The "how much more" dramatically elevates the stakes, contrasting human value with that of grass. The implied conclusion is that humans, created in God's image and bearing eternal souls, are infinitely more valuable to God than fleeting vegetation. Therefore, His care for them will be even greater. The closing lament, "O you of little faith," points to the disciples' internal struggle, where a gap exists between their understanding of God's character and their practical reliance on Him for daily sustenance. It's an invitation to deepen their trust.

Luke 12 28 Bonus section

The "a fortiori" argument, exemplified by "how much more," is a core part of Jesus' teaching method, frequently employed to demonstrate theological truths from widely accepted facts about daily life or God's existing actions. This specific use underscores the immeasurable chasm between the created order and humanity's spiritual worth in God's eyes. It suggests that if God applies His divine artistry and provision to something that merely serves as fuel, His concern for His image-bearers transcends basic survival to encompass flourishing and well-being. This implies that true contentment stems not from material abundance or self-provision, but from the realization of one's immeasurable value to God and His constant, reliable care. This also implicitly combats idolatry of possessions or self-sufficiency, redirecting dependence squarely back to the Creator.

Luke 12 28 Commentary

Luke 12:28 stands as a pivotal statement in Jesus' teaching on trust versus anxiety. It challenges the inherent human tendency to worry about material needs by illustrating God's comprehensive and beautiful provision for something as common and temporary as field grass. The analogy of the grass being adorned today and serving as fuel tomorrow powerfully underscores its ephemeral nature, making God's intentional embellishment of it all the more remarkable. This divine care for the trivial, the fragile, and the fleeting serves as irrefutable evidence for His far greater commitment to His children, who are eternal, unique, and incomparably valuable. The phrase "how much more" is not just rhetorical; it's a profound theological assertion of God's disproportionate love and provision for humanity compared to creation. The rebuke "O you of little faith" is tender but direct, diagnosing the root of anxiety not as a lack of resources, but a deficit in trust towards a generous and powerful heavenly Father. It compels believers to shift their focus from anxious concern over earthly needs to a confident reliance on God's unwavering faithfulness. Practically, this verse encourages believers to surrender their worries, prioritize the Kingdom of God (as Luke 12:31 clarifies), and live with the liberating confidence that their Creator sustains them far beyond their earthly concerns. For example, instead of agonizing over career stability, one should focus on ethical work and trust God for their needs; instead of hoarding resources for an uncertain future, sharing generously reflects confidence in God's supply; rather than seeking status through possessions, finding contentment in God’s provision promotes freedom from covetousness.