Lexical Summary amphiennumi: To clothe, to dress, to put on Original Word: ἀμφιέννυμι Strong's Exhaustive Concordance clothe. From the base of amphoteros and hennumi (to invest); to enrobe -- clothe. see GREEK amphoteros NAS Exhaustive Concordance Word Originfrom the same as amphoteroi and hennumi (to enrobe, clothe) Definition to clothe NASB Translation clothes (1), dressed (2). Thayer's Greek Lexicon STRONGS NT 294: ἀμφιάζωἀμφιάζω; (from ἀμφί, literally, to put around); to put on, clothe: in Luke 12:28 L WH ἀμφιάζει for Rec. ἀμφιέννυσι. (A later Greek word; the Sept. (2 Kings 17:9 Alex.); Job 29:14; ( STRONGS NT 294: ἀμφιέζωἀμφιέζω, equivalent to ἀμφιέννυμι; in Luke 12:28 ἀμφιέζει T Tr. Cf. ἀμφιάζω. STRONGS NT 294: ἀμφιέννυμιἀμφιέννυμι; perfect passive ἠμφίεσμαι; (ἕννυμι); (from Homer down); to put on, to clothe: Luke 12:28 (R G; cf. ἀμφιέζω); Matthew 6:30; ἐν τίνι (Buttmann, 191 (166)), Luke 7:25; Matthew 11:8. Strong’s Greek 294 appears only four times, all on the lips of Jesus. Twice it portrays divine activity (Matthew 6:30; Luke 12:28) and twice human apparel (Matthew 11:8; Luke 7:25). In every case it draws attention to outward appearance in order to teach an inward lesson: either trust in God’s provision or discernment regarding true greatness. Divine Clothing and Trust (Matthew 6:30; Luke 12:28) Jesus sets the verb in the indicative of what God already does: “If this is how God clothes the grass of the field… will He not much more clothe you, O you of little faith?” (Matthew 6:30). The argument moves from lesser to greater: transient vegetation receives lavish adornment; therefore the disciples can rest in the Father’s meticulous care. The term amplifies the main thrust of the Sermon on the Mount and its Lukan parallel—freedom from anxiety grounded in the character of God. The same Creator who “clothes” (ἀμφιέννυσιν / ἀμφιέζει) is the One who knows each need before it is asked (Matthew 6:8). Thus the verb underlines providence and covenant love. Human Clothing and True Greatness (Matthew 11:8; Luke 7:25) When crowds flock to the wilderness, Jesus asks pointedly, “What did you go out to see? A man dressed in fine clothes?” (Matthew 11:8). John the Baptist’s rough garment (Matthew 3:4) contrasts sharply with courtly luxury, exposing popular misconceptions of greatness. By re-using the same verb for both court attire and divine dressing of lilies, Jesus relativizes external status symbols. Kingdom greatness is defined by prophetic faithfulness, not opulence (Matthew 11:11). Old Testament Antecedents 1. Genesis 3:21—“The LORD God made garments of skin for Adam and his wife and clothed them.” From the beginning, clothing functions as gracious provision that covers shame. These texts form the backdrop for Jesus’ teaching: the God who clothes humanity after the Fall and who adorns creation with beauty remains both generous and sovereign. Christological and Soteriological Connections The evangelists record Jesus’ words, but later epistles develop the theme. Believers “have clothed [themselves] with Christ” (Galatians 3:27). Eschatological hope is pictured as being “clothed with our heavenly dwelling” (2 Corinthians 5:2-4). The high-priestly imagery of Hebrews 2:17 and Revelation 1:13 depicts Jesus Himself in priestly garments, fulfilling all righteousness. Strong’s 294 therefore foreshadows the larger New Testament motif: God not only covers physical needs but, in Christ, clothes sinners with righteous standing. Literary Function in the Gospels Matthew and Luke use the verb within parallel discourses, indicating a shared Q-source or common oral tradition. The grass-clothing sayings form the climax of rhythmic arguments about birds, lilies, and fields. Conversely, the “soft clothing” question occurs in passages validating John’s ministry. The literary placement reinforces a two-fold exhortation: trust God and value prophetic integrity. Pastoral and Practical Applications 1. Anxiety: The verb’s stress on divine initiative encourages believers to substitute worry with faith-infused petition (Philippians 4:6-7). Beyond the Four Occurrences: Related Imagery Though ἀμφιέννυμι itself is rare, the New Testament repeatedly commands believers to “put on” (ἐνδύω) the armor of God (Ephesians 6:11) and the virtues of the new self (Colossians 3:12-14). These cognate verbs echo the same underlying truth: God provides both material and spiritual garments, and disciples respond by living in what they have been given. Historical Reception Early church fathers—Chrysostom, Augustine, and Leo the Great—cite Matthew 6:30 to argue against both Stoic self-reliance and Manichaean contempt for the physical world. Reformation commentators alike (Luther, Calvin) use the passage to anchor justification by faith: just as God clothes lilies without their toil, so He imputes righteousness apart from human merit. Summary Strong’s Greek 294 supplies a vivid, concrete verb that Jesus wields to unveil God’s benevolent sovereignty and to redefine greatness. In four strategic statements He roots daily trust, ethical evaluation, and eschatological hope in the God who clothes—both fields with flowers and sinners with salvation. Englishman's Concordance Matthew 6:30 V-PIA-3SGRK: θεὸς οὕτως ἀμφιέννυσιν οὐ πολλῷ NAS: God so clothes the grass of the field, KJV: God so clothe the grass of the field, INT: God thus clothes [will he] not much Matthew 11:8 V-RPM/P-AMS Luke 7:25 V-RPM/P-AMS Luke 12:28 V-PIA-3S Strong's Greek 294 |
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