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Selected Verse: Matthew 6:25 - New American Standard Bible©

Verse	Translation	Text
Mt 6:25	New American Standard Bible©	"For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is not life more than food, and the body more than clothing?
	King James	Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Therefore I say unto you, Take no thought--"Be not solicitous." The English word "thought," when our version was made, expressed this idea of "solicitude," "anxious concern"--as may be seen in any old English classic; and in the same sense it is used in Sa1 9:5, &c. But this sense of the word has now nearly gone out, and so the mere English reader is apt to be perplexed. Thought or forethought, for temporal things--in the sense of reflection, consideration--is required alike by Scripture and common sense. It is that anxious solicitude, that oppressive care, which springs from unbelieving doubts and misgivings, which alone is here condemned. (See Phi 4:6). for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on--In Luke (Luk 12:29) our Lord adds, "neither be ye unsettled"--not "of doubtful mind," as in our version. When "careful (or 'full of care') about nothing," but committing all in prayer and supplication with thanksgiving unto God, the apostle assures us that "the peace of God, which passeth all understanding, shall keep our hearts and minds in Christ Jesus" (Phi 4:6-7); that is, shall guard both our feelings and our thoughts from undue agitation, and keep them in a holy calm. But when we commit our whole temporal condition to the wit of our own minds, we get into that "unsettled" state against which our Lord exhorts His disciples. Is not the life more than meat--food. and the body than raiment?--If God, then, gives and keeps up the greater--the life, the body--will He withhold the less, food to sustain life and raiment to clothe the body?

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Therefore I say unto you, Take no thought--"Be not solicitous." The English word "thought," when our version was made, expressed this idea of "solicitude," "anxious concern"--as may be seen in any old English classic; and in the same sense it is used in Sa1 9:5, &c. But this sense of the word has now nearly gone out, and so the mere English reader is apt to be perplexed. Thought or forethought, for temporal things--in the sense of reflection, consideration--is required alike by Scripture and common sense. It is that anxious solicitude, that oppressive care, which springs from unbelieving doubts and misgivings, which alone is here condemned. (See Phi 4:6).

for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on--In Luke (Luk 12:29) our Lord adds, "neither be ye unsettled"--not "of doubtful mind," as in our version. When "careful (or 'full of care') about nothing," but committing all in prayer and supplication with thanksgiving unto God, the apostle assures us that "the peace of God, which passeth all understanding, shall keep our hearts and minds in Christ Jesus" (Phi 4:6-7); that is, shall guard both our feelings and our thoughts from undue agitation, and keep them in a holy calm. But when we commit our whole temporal condition to the wit of our own minds, we get into that "unsettled" state against which our Lord exhorts His disciples.

Is not the life more than meat--food.

and the body than raiment?--If God, then, gives and keeps up the greater--the life, the body--will He withhold the less, food to sustain life and raiment to clothe the body?

Notes on the Bible, by Albert Barnes, [1834]
Therefore I say unto you, Take no thought ... - The general design of this paragraph, which closes the chapter, is to warn his disciples against avarice, and, at the same time, against anxiety about the supply of their needs. This he does by four arguments or considerations, expressing by unequalled beauty and force the duty of depending for the things which we need on the providence of God. The "first" is stated in Mat 6:25; "Is not the life more than meat, and the body than raiment?" In the beginning of the verse he charged his disciples to take "no thought" - that is, not to be "anxious" about the supply of their wants. In illustration of this he says that God has given "life," a far greater blessing than "meat;" that he has created the body, of far more consequence than raiment. Shall not he who has conferred the "greater" blessing be willing to confer the "less?" Shall not he who has formed the body so curiously, and made in its formation such a display of power and goodness, see that it is properly protected and clothed? He who has displayed "so great" goodness as to form the body, and breathe into it the breath of life, will surely "follow up" the blessing, and confer the "smaller" favor of providing that that body shall be clothed, and that life preserved. No thought - The word "thought," when the Bible was translated, meant "anxiety," and is so used frequently in Old English authors. Thus, Bacon says, "Haweis died with 'thought' and anguish before his business came to an end." As such it is used here by our translators, and it answers exactly to the meaning of the original. Like many other words, it has since somewhat changed its signification, and would convey to most readers an improper idea. The word "anxiety" would now exactly express the sense, and is precisely the thing against which the Saviour would guard us. See Luk 8:14; Luk 21:34; Phi 4:6. "Thought" about the future is right; "anxiety, solicitude, trouble" is wrong. There is a degree of "thinking" about the things of this life which is proper. See Ti1 5:8; Th2 3:10; Rom 12:11. But it should not be our supreme concern; it should not lead to anxiety; it should not take time that ought to be devoted to religion. For your life - For what will "support" your life. Meat - This word here means "food" in general, as it does commonly in the Bible. We confine it now to animal food. When the Bible was translated, it denoted all kinds of food, and is so used in the old English writers. It is one of the words which has changed its meaning since the translation of the Bible was made. Raiment - Clothing.

Notes on the Bible, by Albert Barnes, [1834]

Therefore I say unto you, Take no thought ... - The general design of this paragraph, which closes the chapter, is to warn his disciples against avarice, and, at the same time, against anxiety about the supply of their needs. This he does by four arguments or considerations, expressing by unequalled beauty and force the duty of depending for the things which we need on the providence of God. The "first" is stated in Mat 6:25; "Is not the life more than meat, and the body than raiment?" In the beginning of the verse he charged his disciples to take "no thought" - that is, not to be "anxious" about the supply of their wants. In illustration of this he says that God has given "life," a far greater blessing than "meat;" that he has created the body, of far more consequence than raiment. Shall not he who has conferred the "greater" blessing be willing to confer the "less?" Shall not he who has formed the body so curiously, and made in its formation such a display of power and goodness, see that it is properly protected and clothed? He who has displayed "so great" goodness as to form the body, and breathe into it the breath of life, will surely "follow up" the blessing, and confer the "smaller" favor of providing that that body shall be clothed, and that life preserved.

No thought - The word "thought," when the Bible was translated, meant "anxiety," and is so used frequently in Old English authors. Thus, Bacon says, "Haweis died with 'thought' and anguish before his business came to an end." As such it is used here by our translators, and it answers exactly to the meaning of the original. Like many other words, it has since somewhat changed its signification, and would convey to most readers an improper idea. The word "anxiety" would now exactly express the sense, and is precisely the thing against which the Saviour would guard us. See Luk 8:14; Luk 21:34; Phi 4:6. "Thought" about the future is right; "anxiety, solicitude, trouble" is wrong. There is a degree of "thinking" about the things of this life which is proper. See Ti1 5:8; Th2 3:10; Rom 12:11. But it should not be our supreme concern; it should not lead to anxiety; it should not take time that ought to be devoted to religion.

For your life - For what will "support" your life.

Meat - This word here means "food" in general, as it does commonly in the Bible. We confine it now to animal food. When the Bible was translated, it denoted all kinds of food, and is so used in the old English writers. It is one of the words which has changed its meaning since the translation of the Bible was made.

Raiment - Clothing.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Take no thought (μὴ μεριμνᾶτε) The cognate noun is μέριμνα, care, which was formerly derived from μερίς, a part; μερίζω, to divide; and was explained accordingly as a dividing care, distracting the heart from the true object of life, This has been abandoned, however, and the word is placed in a group which carries the common notion of earnest thoughtfulness. It may include the ideas of worry and anxiety, and may emphasize these, but not necessarily. See, for example, "careth for the things of the Lord" (Co1 7:32). "That the members should have the same care one for another" (Co1 12:25). "Who will care for your state?" (Phi 2:20). In all these the sense of worry would be entirely out of place. In other cases that idea is prominent, as, "the care of this world," which chokes the good seed (Mat 13:22; compare Luk 8:14). Of Martha; "Thou art careful" (Luk 10:41). Take thought, in this passage, was a truthful rendering when the A. V. was made, since thought was then used as equivalent to anxiety or solicitude. So Shakspeare ("Hamlet"): "The native hue of resolution Is sicklied o'er with the pale cast of thought." And Bacon (Henry VII.): "Hawis, an alderman of London, was put in trouble, and died with thought and anguish." Somers' "Tracts" (in Queen Elizabeth's reign): "Queen Catherine Parr died rather of thought." The word has entirely lost this meaning. Bishop Lightfoot ("On a Fresh Revision of the New Testament") says: "I have heard of a political economist alleging this passage 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." It is uneasiness and worry about the future which our Lord condemns here, and therefore Rev. rightly translates be not anxious. This phase of the word is forcibly brought out in Pe1 5:7, where the A. V. ignores the distinction between the two kinds of care. "Casting all your care (μέριμναν, Rev., anxiety) upon Him, for He careth (αὐτῷ μέλει) for you," with a fatherly, tender, and provident care."

Vincent's Word Studies, by Marvin R. Vincent [1886]

Take no thought (μὴ μεριμνᾶτε)

The cognate noun is μέριμνα, care, which was formerly derived from μερίς, a part; μερίζω, to divide; and was explained accordingly as a dividing care, distracting the heart from the true object of life, This has been abandoned, however, and the word is placed in a group which carries the common notion of earnest thoughtfulness. It may include the ideas of worry and anxiety, and may emphasize these, but not necessarily. See, for example, "careth for the things of the Lord" (Co1 7:32). "That the members should have the same care one for another" (Co1 12:25). "Who will care for your state?" (Phi 2:20). In all these the sense of worry would be entirely out of place. In other cases that idea is prominent, as, "the care of this world," which chokes the good seed (Mat 13:22; compare Luk 8:14). Of Martha; "Thou art careful" (Luk 10:41). Take thought, in this passage, was a truthful rendering when the A. V. was made, since thought was then used as equivalent to anxiety or solicitude. So Shakspeare ("Hamlet"):

"The native hue of resolution

Is sicklied o'er with the pale cast of thought."

And Bacon (Henry VII.): "Hawis, an alderman of London, was put in trouble, and died with thought and anguish." Somers' "Tracts" (in Queen Elizabeth's reign): "Queen Catherine Parr died rather of thought."

The word has entirely lost this meaning. Bishop Lightfoot ("On a Fresh Revision of the New Testament") says: "I have heard of a political economist alleging this passage 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." It is uneasiness and worry about the future which our Lord condemns here, and therefore Rev. rightly translates be not anxious. This phase of the word is forcibly brought out in Pe1 5:7, where the A. V. ignores the distinction between the two kinds of care. "Casting all your care (μέριμναν, Rev., anxiety) upon Him, for He careth (αὐτῷ μέλει) for you," with a fatherly, tender, and provident care."

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
And if you serve God, you need be careful for nothing. Therefore take not thought - That is, be not anxiously careful. Beware of worldly cares; for these are as inconsistent with the true service of God as worldly desires. Is not the life more than meat? - And if God give the greater gift, will he deny the smaller? Luk 12:22.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

And if you serve God, you need be careful for nothing. Therefore take not thought - That is, be not anxiously careful. Beware of worldly cares; for these are as inconsistent with the true service of God as worldly desires. Is not the life more than meat? - And if God give the greater gift, will he deny the smaller? Luk 12:22.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Therefore - Δια τουτο, on this account; viz., that ye may not serve mammon, but have unshaken confidence in God, I say unto you, - Take no thought - Be not anxiously careful, μη μεριμνατε; this is the proper meaning of the word. μεριμνα anxious solicitude, from μεριζειν τον νουν dividing or distracting the mind. My old MS. Bible renders it, be not bysy to your liif. Prudent care is never forbidden by our Lord, but only that anxious distracting solicitude, which, by dividing the mind, and drawing it different ways, renders it utterly incapable of attending to any solemn or important concern. To be anxiously careful concerning the means of subsistence is to lose all satisfaction and comfort in the things which God gives, and to act as a mere infidel. On the other hand, to rely so much upon providence as not to use the very powers and faculties with which the Divine Being has endowed us, is to tempt God. If we labor without placing our confidence in our labor, but expect all from the blessing of God, we obey his will, co-operate with his providence, set the springs of it a-going on our behalf, and thus imitate Christ and his followers by a sedate care and an industrious confidence. In this and the following verses, our Lord lays down several reasons why men should not disquiet themselves about the wants of life, or concerning the future. The first is, the experience of greater benefits already received. Is not the life more than meat, and the body than raiment? Can he who gave us our body, and breathed into it the breath of life, before we could ask them from him, refuse us that which is necessary to preserve both, and when we ask it in humble confidence? The clause what ye must eat, is omitted by two MSS., most of the ancient versions, and by many of the primitive fathers. Griesbach has left it in the text with a note of doubtfulness. It occurs again in Mat 6:31, and there is no variation in any of the MSS. in that place. Instead of, Is not the life more than, etc., we should read, Of more value; so the word πλειον is used in Num 22:15, and by the best Greek writers; and in the same sense it is used in Mat 21:37. See the note there.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Therefore - Δια τουτο, on this account; viz., that ye may not serve mammon, but have unshaken confidence in God, I say unto you, -

Take no thought - Be not anxiously careful, μη μεριμνατε; this is the proper meaning of the word. μεριμνα anxious solicitude, from μεριζειν τον νουν dividing or distracting the mind. My old MS. Bible renders it, be not bysy to your liif. Prudent care is never forbidden by our Lord, but only that anxious distracting solicitude, which, by dividing the mind, and drawing it different ways, renders it utterly incapable of attending to any solemn or important concern. To be anxiously careful concerning the means of subsistence is to lose all satisfaction and comfort in the things which God gives, and to act as a mere infidel. On the other hand, to rely so much upon providence as not to use the very powers and faculties with which the Divine Being has endowed us, is to tempt God. If we labor without placing our confidence in our labor, but expect all from the blessing of God, we obey his will, co-operate with his providence, set the springs of it a-going on our behalf, and thus imitate Christ and his followers by a sedate care and an industrious confidence.

In this and the following verses, our Lord lays down several reasons why men should not disquiet themselves about the wants of life, or concerning the future.

The first is, the experience of greater benefits already received. Is not the life more than meat, and the body than raiment? Can he who gave us our body, and breathed into it the breath of life, before we could ask them from him, refuse us that which is necessary to preserve both, and when we ask it in humble confidence?

The clause what ye must eat, is omitted by two MSS., most of the ancient versions, and by many of the primitive fathers. Griesbach has left it in the text with a note of doubtfulness. It occurs again in Mat 6:31, and there is no variation in any of the MSS. in that place. Instead of, Is not the life more than, etc., we should read, Of more value; so the word πλειον is used in Num 22:15, and by the best Greek writers; and in the same sense it is used in Mat 21:37. See the note there.

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