Mat 6:25-33 | RWP | e4.org | Be not anxious for your life ( μη μεριμνατε τη ψυχη υμων ). This is as good a translation as the Authorized Version was poor; "Take no thought for your life." The old English word "thought" meant anxiety or worry as Shakespeare says: "The native hue of resolution Is sicklied o'er with the pale cast of thought." Vincent quotes Bacon (Henry VII): "Harris, an alderman of London, was put in trouble and died with thought and anguish." But words change with time and now this passage is actually quoted (Lightfoot) "as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future." We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb μεριμναω is from μερισ, μεριζω , because care or anxiety distracts and divides. It occurs in Christ's rebuke to Martha for her excessive solicitude about something to eat ( ). The notion of proper care and forethought appears in ; ; . It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In verse Jesus repeats the prohibition with the ingressive aorist subjunctive: "Do not become anxious," "Do not grow anxious." Here the direct question with the deliberative subjunctive occurs with each verb ( φαγωμεν, πιωμεν, περιβαλωμεθα ). This deliberative subjunctive of the direct question is retained in the indirect question employed in verse . A different verb for clothing occurs, both in the indirect middle ( περιβαλωμεθα , fling round ourselves in , ενδυσησθε , put on yourselves in ). For your life ( τη ψυχη ). "Here ψυχη stands for the life principle common to man and beast, which is embodied in the σωμα : the former needs food, the latter clothing" (McNeile). Ψυχη in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill ( ) or the seat of the thoughts and emotions on a par with καρδια and διανοια ( ) and πνευμα ( ; cf. ; ) or something higher that makes up the real self ( ; ). In ( ) ψυχη appears in two senses paradoxical use, saving life and losing it.

‏ Matthew 6:25-33

Be not anxious for your life ( μη μεριμνατε τη ψυχη υμων ). This is as good a translation as the Authorized Version was poor; "Take no thought for your life." The old English word "thought" meant anxiety or worry as Shakespeare says:

"The native hue of resolution Is sicklied o'er with the pale cast of thought."

Vincent quotes Bacon (Henry VII): "Harris, an alderman of London, was put in trouble and died with thought and anguish." But words change with time and now this passage is actually quoted (Lightfoot) "as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future." We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb μεριμναω is from μερισ, μεριζω, because care or anxiety distracts and divides. It occurs in Christ's rebuke to Martha for her excessive solicitude about something to eat (Lu 10:41). The notion of proper care and forethought appears in 1Co 7:32; 12:25; Php 2:20. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In verse 31 Jesus repeats the prohibition with the ingressive aorist subjunctive: "Do not become anxious," "Do not grow anxious." Here the direct question with the deliberative subjunctive occurs with each verb ( φαγωμεν, πιωμεν, περιβαλωμεθα ). This deliberative subjunctive of the direct question is retained in the indirect question employed in verse 25. A different verb for clothing occurs, both in the indirect middle ( περιβαλωμεθα, fling round ourselves in 31, ενδυσησθε, put on yourselves in 25).

For your life ( τη ψυχη ). "Here ψυχη stands for the life principle common to man and beast, which is embodied in the σωμα: the former needs food, the latter clothing" (McNeile). Ψυχη in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mr 3:4) or the seat of the thoughts and emotions on a par with καρδια and διανοια (Mt 22:37) and πνευμα (Lu 1:46; cf. Joh 12:27; 13:21) or something higher that makes up the real self (Mt 10:28; 16:26). In Mt 16:25 (Lu 9:25) ψυχη appears in two senses paradoxical use, saving life and losing it.

Unto his stature ( επ την ηλικιαν αυτου ). The word ηλικιαν is used either of height (stature) or length of life (age). Either makes good sense here, though probably "stature" suits the context best. Certainly anxiety will not help either kind of growth, but rather hinder by auto-intoxication if nothing more. This is no plea for idleness, for even the birds are diligent and the flowers grow.

The lilies of the field ( τα κρινα του αγρου ). The word may include other wild flowers besides lilies, blossoms like anemones, poppies, gladioli, irises (McNeile).

Was not arrayed ( ουδε περιεβαλετο ). Middle voice and so "did not clothe himself," "did not put around himself."

The grass of the field ( τον χορτον του αγρου ). The common grass of the field. This heightens the comparison.

First his kingdom ( πρωτον την βασιλειαν ). This in answer to those who see in the Sermon on the Mount only ethical comments. Jesus in the Beatitudes drew the picture of the man with the new heart. Here he places the Kingdom of God and his righteousness before temporal blessings (food and clothing).