Luke Chapter 12 · Verse 29
And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.
Original Language Analysis
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
1 of 12
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
μὴ
neither
G3361
μὴ
neither
Strong's:
G3361
Word #:
3 of 12
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
ζητεῖτε
seek
G2212
ζητεῖτε
seek
Strong's:
G2212
Word #:
4 of 12
to seek (literally or figuratively); specially, (by hebraism) to worship (god), or (in a bad sense) to plot (against life)
τί
what
G5101
τί
what
Strong's:
G5101
Word #:
5 of 12
an interrogative pronoun, who, which or what (in direct or indirect questions)
τί
what
G5101
τί
what
Strong's:
G5101
Word #:
8 of 12
an interrogative pronoun, who, which or what (in direct or indirect questions)
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
10 of 12
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
Cross References
Matthew 6:31Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?Luke 22:35And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.Luke 12:22And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.
Historical Context
In the Greco-Roman world, food and drink security were primary concerns for most people. Famines occurred regularly, grain prices fluctuated, and the poor lived perpetually on the edge of hunger. Philosophers addressed anxiety—Epicureans pursued pleasure to alleviate it, Stoics cultivated indifference to externals. But Jesus offers a third way: neither hedonism nor stoicism, but trust in the Father's providential care. The command to stop seeking food and drink would sound shocking in a subsistence economy. Jesus is not commanding irresponsibility but reorienting priorities: seek first the kingdom (v. 31), and necessities will follow.
Questions for Reflection
- What percentage of your mental and emotional energy goes toward seeking provision versus seeking God's kingdom?
- How does the image of being 'suspended in mid-air' describe the internal experience of chronic anxiety?
- What practical steps can you take to shift from anxious seeking of necessities to confident trust in God's provision?
Analysis & Commentary
And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. Jesus transitions from prohibition of anxiety to positive command about priorities. Seek not (kai hymeis me zeteite, καὶ ὑμεῖς μὴ ζητεῖτε) uses the present imperative with negative particle—stop seeking, cease this pattern. The verb zeteo (ζητέω) means to search for, pursue, strive after—it describes directed effort and focused energy. Jesus forbids making what ye shall eat, or what ye shall drink (τί φάγητε καὶ τί πίητε) the primary object of life's pursuit.
The second prohibition, neither be ye of doubtful mind (me meteorizeisthe, μὴ μετεωρίζεσθε), uses a vivid Greek verb. Meteorizomai (μετεωρίζομαι) literally means to be lifted up, suspended in mid-air, or to hover uncertainly—like a ship tossed on waves or someone dangling without support. Metaphorically, it describes anxious uncertainty, mental instability, the unsettled state of chronic worry. The KJV "doubtful mind" captures this—a mind suspended between fears, never landing on firm trust in God's promises.
This verse does not prohibit work, planning, or responsible provision (2 Thessalonians 3:10, 1 Timothy 5:8). Rather, Jesus forbids the anxious seeking that characterizes pagan materialism (v. 30). Disciples work, but they don't worship provision. They plan, but they don't panic. The prohibition targets the restless, obsessive pursuit of security through accumulation—the very pattern demonstrated by the rich fool (vv. 16-21).