Matthew 6:27

Mat 6:27. Τὶς—ἐξ ὑμῶν, which—of you) A mode of speaking frequent with Christ, full of majesty, and yet suited for popular use.—ἡλικίαν, stature) See Gnomon on Luk 12:25-26.—πῆχυν, a cubit) So as to become of gigantic height.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_6:27. Τὴν ἡλικίαν] the duration of life (Hammond, Wolf, Rosenmüller, Kuinoel, Schott, Käuffer, Olshausen, de Wette, Baumgarten-Crusius, Tholuck, Ewald, Bleek, Hilgenfeld). For, after the more comprehensive exhortation of Mat_6:25, Jesus passes in Mat_6:26 to the special subject of the support of life by means of τροφή, with which subject Mat_6:27 is intimately connected. Mat_6:28-30 refer, in the first place, specially to the body itself, regarded by itself and as an outward object. The duration of life determined by God is set forth under the figure of a definite lineal measure. Comp. Psa_39:6; Mimnermus in Stobaeus, 98. 13. In opposition to this, the only true connection, others (Euth. Zigabenus, Erasmus, Luther, Maldonatus, Jansen, Bengel, Fritzsche), following the Vulgate and Chrysostom, interpret: the height of the body, the stature, Luk_19:3; Luk_2:52. But what an absurd disproportion would there be in such a relation in representing a very trifling addition (Luk_12:26) by πῆχυν! For πῆχυς, אַמָּה, is equivalent to the whole length of the lower part of the arm, two spans or six handbreadths, Böckh, metrol. Unters. p. 210 ff. Fenneberg, üb. d. Längen-, Feld- u. Wegemaasse d. Völk. d. Alterth. 1859, who thinks, however, without any reason, that the sacred ell (seven handbreadths) is meant.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 6:27 . τίς δὲ , etc. The question means: care is as bootless as it is needless. But there is much difference of opinion as to the precise point of the question. Does it mean, who by care can add a cubit to his height, or who can add a short space of time, represented by a cubit, to the length of his life? ἡλικία admits of either sense. It means stature in Luk 19:3 ; age in Joh 9:21 , Heb 11:11 . Most recent commentators favour the latter interpretation, chiefly influenced by the monstrosity of the supposition as referring to stature. Who could call adding a cubit, 1½ feet, to his height a very small matter, the expression of Lk. ( ἐλάχιστον , Mat 12:26 )? The application of a measure of length to length of days is justified by Psa 39:5 : “Thou hast made my days as handbreadths”. But Dr. Field strongly protests against the new rendering. Admitting, of course, that ἡλικία is ambiguous, and that in classic authors it oftener means age than stature, he insists that πῆχυς is decisive. “ πῆχυς ,” he remarks (Ot. Nor.), “is not only a measure of length, but that by which a man’s stature was properly measured.” Euthy. on this place remarks: “ καὶ μὴν οὐδὲ σπιθαμήν (half a cubit) οὐδὲ δάκτυλον (a 24th part): λοιπὸν οὖν πῆχυν εἶπε , διότι κυρίως μέτρον τῶν ἡλικιῶν ὁ πῆχύς ἐστι . Thus a short man is τρίπηχυς , a tall man τετράπηχυς .” But how are we to get over the monstrosity of the supposition? Lutteroth helps us here by finding in the question of Jesus a reference to the growth of the human body from infancy to maturity. By that insensible process, accomplished through the aid of food, Gods adds to every human body more than one cubit. “How impossible for you to do what God has done without your thinking of it! And if He fed you during the period of growth, can you not trust Him now when you have ceased to grow?” Such is the thought of Jesus.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He speaketh of care which is joined with thought of mind, and hath for the most part difficult yoke with it.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Which of you, by taking thought--anxious solicitude.

can add one cubit unto his stature?--"Stature" can hardly be the thing intended here: first, because the subject is the prolongation of life, by the supply of its necessaries of food and clothing: and next, because no one would dream of adding a cubit--or a foot and a half--to his stature, while in the corresponding passage in Luke (Luk 12:25-26) the thing intended is represented as "that thing which is least." But if we take the word in its primary sense of "age" (for "stature" is but a secondary sense) the idea will be this, "Which of you, however anxiously you vex yourselves about it, can add so much as a step to the length of your life's journey?" To compare the length of life to measures of this nature is not foreign to the language of Scripture (compare Psa 39:5; Ti2 4:7, &c.). So understood, the meaning is clear and the connection natural. In this the best critics now agree.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 27. Which of you by taking thought can add one cubit unto his stature?] The third reason against these carking cares is the unprofitableness of human solicitude, unless God vouchsafe to bless it. What can our uneasiness do but render us still more unworthy of the Divine care? The passage from distrust to apostasy is very short and easy; and a man is not far from murmuring against Providence, who is dissatisfied with its conduct. We should depend as fully upon God for the preservation of his gifts as for the gifts themselves.

Cubit unto his stature?] I think ηλικιαν should be rendered age here, and so our translators have rendered the word in Joh 9:21, αυτος ηλικιαν εχει he is of age. A very learned writer observes, that no difficulty can arise from applying πηχυν a cubit, a measure of extension, to time, and the age of man: as place and time are both quantities, and capable of increase and diminution, and, as no fixed material standard can be employed in the mensuration of the fleeting particles of time, it was natural and necessary, in the construction of language, to apply parallel terms to the discrimination of time and place. Accordingly, we find the same words indifferently used to denote time and place in every known tongue. Lord, let me know the MEASURE of my days! Thou hast made my days HAND-BREADTHS, Ps 39:5. Many examples might be adduced from the Greek and Roman writers. Besides, it is evident that the phrase of adding one cubit is proverbial, denoting something minute; and is therefore applicable to the smallest possible portion of time; but, in a literal acceptation, the addition of a cubit to the stature, would be a great and extraordinary accession of height. See Wakefield.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(27) One cubit unto his stature.—The Greek for the last word admits either this meaning (as in Luk_19:3, and perhaps Luk_2:52) or that of age (as in Joh_9:21; Joh_9:23, and Heb_11:24). Either gives an adequate sense to the passage. No anxiety will alter our bodily height, and the other conditions of our life are as fixed by God’s laws as that is, as little therefore dependent upon our volition; neither will that anxiety add to the length of life which God has appointed for us. Of the two meanings, however, the last best satisfies the teaching of the context. Men are not anxious about adding to their stature. They are often anxious about prolonging their life. Admit the thought that our days are but “as a span long” (Psa_39:5), and then the addition of a cubit becomes a natural metaphor. It is to be noted that in the parallel passage in St. Luke (Luk_12:26) this appears as “that which is least,” and which yet lies beyond our power.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27. can add one cubit unto his stature] As the word translated “stature” also=duration of life, the meaning may be “add a cubit to his life.” Comp. Psa_39:6 (P. B.), “Thou hast made my days as it were a span long.” This rendering falls in better with the connection. With all his anxiety man cannot add to his length of days, or clothe himself like the flowers.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And why take ye thought for raiment,.... Having exposed the folly of an anxious and immoderate care and thought, for food to support and prolong life, our Lord proceeds to show the vanity of an over concern for raiment:

consider the lilies of the field or "the flowers of the field", as the Arabic version reads it, the lilies being put for all sorts of flowers. The Persic version mentions both rose and lily; the one being beautifully clothed in red, the other in white. Christ does not direct his hearers to the lilies, or flowers which grow in the garden which receive some advantage from the management and care of the gardener; but to those of the field, where the art and care of men were not so exercised: and besides, he was now preaching on the mount, in an open place; and as he could point to the fowls of the air, flying in their sight, so to the flowers, in the adjacent fields and valleys: which he would have them look upon, with their eyes, consider and contemplate in their minds,

how they grow; in what variety of garbs they appear, of what different beautiful colours, and fragrant odours, they were; and yet

they toil not, or do not labour as husbandmen do, in tilling their land, ploughing their fields, and sowing them with flax, out of which linen garments are made:

neither do they spin; the flax, when plucked and dressed, as women do, in order for clothing; nor do they weave it into cloth, or make it up into garments, as other artificers do.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

27 Which of you by taking thought can add one cubit unto his stature?

Ver. 27. Which of you by taking thought can add one cubit unto his stature?] And as little able are we (though we take never so much care and pains) to add one mite to that dimension of our estate, which God by his wise and powerful providence hath allotted unto us. Every man shall have his height (σιτομετριον, Luk 12:2; cf. Gen 47:12), his stint and proportion in his estate, as well as in his stature, to the which he shall come and not exceed. All carking care therefore is bootless and unprofitable. Men may eat up their hearts thereby, and trouble their houses, Pro 15:27; (what with labour, and what with passion, a covetous man and his household never live at heart’s ease, all is continually on a tumult of haste and hurry), but cannot add anything to their stature or estate, much less to their spiritual growth, which is hereby exceedingly hindered and hidebound: as we see in the recusant guests, the rich young Pharisee, and those other, that being called to be Christ’s disciples, were so taken up with the care of their worldly business, that they could find no present leisure to follow Christ.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Which of you, by taking thought - The third argument is taken from their extreme weakness and helplessness. With all your care you cannot increase your stature a single cubit. God has ordered your height. Beyond his appointment your powers are of no avail, and you can do nothing. So of raiment. He, by His providence, orders and arranges the circumstances of your life. “Beyond” that appointment of His providence, beyond his care for you, your efforts avail nothing. Seeing, then, that he alike orders your growth and the supply of your needs, how obvious is the duty of depending upon him, and of beginning all your efforts, feeling that He only can grant you the means of preserving life.

One cubit - The cubit was originally the length from the elbow to the end of the middle finger. The cubit of the Scriptures is not far from 22 inches. Terms of “length” are often applied to life, and it is thought by many to be so here. Thus, it is said, “Thou hast made my days as a handbreadth” Psa 39:5; “Teach me the measure of my days” Psa 39:4. In this place it is used to denote a “small length.” You cannot increase your stature even a cubit, or in the smallest degree. Compare Luk 12:26.

Stature - This word means “height.” The original word, however, means oftener “age,” Joh 9:21; “He is of age;” so also Joh 9:23. If this be its meaning here, as is probable (compare Robinson, Lexicon), it denotes that a man cannot increase the length of his life at all. The utmost anxiety will not prolong it one hour beyond the time appointed for death.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Why should the children of God fear want, when we behold the very birds of the air do not go unprovided? Moreover, what possible good can this anxiety, this diffidence procure them? Almighty God gives life and growth, which you cannot do with all your solicitude, however intensely you think. Apollo may plant, Paul may water, but God alone can give the increase. (1 Corinthians iii. 6.) Of how much greater consequence is it then to love and serve Him, and to live for Him alone! (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

How vain a thing is it to distract yourselves with anxious thoughts about your body and your life! All your thinking will not add a cubit to your stature: as your being and existence derives from God, so the increase of your stature depends upon him; likewise he maketh the child to grow to the just proportion which he hath intended him, and beyond that he cannot pass. If God’s blessing be necessary to this, and so necessary that no thoughts, no means, will add any thing without the Divine blessing, what reason have you to take any such thoughts, as you cannot expect he should bless to their desired effect and issue?

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

27. Add one cubit to his stature — To provide food and to eat food is man’s duty; to regulate the digestive process, the growth, the size, comes within the prerogative of God. We can do our part, and God takes care of the rest.

The word cubit (Latin, cubitus) signifies primarily the human arm, from the elbow to the end of the longest finger. This part of the human frame (like the foot) became, very anciently, a measure of external objects. The ancient Egyptian cubit was six handbreadths, or two spans, a span being the measure from the end of the thumb to the end of the little finger of the extended hand. These are somewhat variable measures, but the cubit was about eighteen inches.

Some have rendered the word stature here by the word life, and would improve the meaning by making our Lord ask whether we can add a cubit to life — a very odd phrase indeed. Dr. Stier, in his learned work, The Words of Jesus, supposes himself to have settled the question in favour of this meaning by showing that in Mat_6:26-27 our Lord illustrates the life alone, and in Mat_6:28-30 the body alone. This is true; but it proves just the reverse of Dr. Stier’s conclusions. The body, as the subject of clothing only, is spoken of in 28-30. In 27 the life is, indeed, the subject, but the life as developing the growth and stature attained. The Greek word for stature does not properly signify life, except as measured by the growth. It is derived from a word signifying how great, and the reference to size and growth is never lost from the word. Cubit is a very uncommon measurement of time, though the ordinary one of stature. The obvious meaning is, man may provide food, but God regulates the growth.

Upon the phraseology of this verse Mr. Roberts remarks:

“This form of speech is sometimes used to humble those of high pretensions. Thus a man of low caste who has become rich, and who assumes authority over his better born though poor neighbours, will be asked: ‘What, has your money made you a cubit higher?’ that is, in the scale of being. Is a man ambitious of rising in society? a person who wishes to annoy him will put his finger to his elbow, and showing him that part to the tip of the middle finger, ask: ‘Friend, will you ever rise thus much [a cubit] after all your cares?’ ‘Yes, yes; the low caste thinks himself a cubit taller, because he has got the favour of the king.’”

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b295fd050fd31b3616a76cfdbd81388b38f7f45b266f74ff01be4313e24233c2e291af5a0bfa5b9a9bc1dd90259d5aa8360e4c89990aa96e462bdbd89b512d7167b757253bd245fde6d65f1b1b9b06e51ffb6ae5f2cc6f4b1b7fcf333f6c19ffd8d5f1173e69770dbbdbc62ddd8ee2e0bb5ebb6a902ce9173eaf29571616e667e4739a15a37e49af51cd2d4dcd68e68d9b06b954cc15c875db5bc07ffddfd6cec1eca26e53f0ab7457b6bdb660f838bf60d891fd63fd607741b838bfb5b1b3bbbeb7b6f1796dddb8beb7f7e1e72de3fa973f77b6bf7ef8ebd37f7edf5dfa7ab0f5f3e66fc683ad25eddc87b5cd3f3efccfc6f687c5b5adbf249f370f783f3a8a614dfce1bb76f140fb696e797d63f3bb605bc399d99959dadfd8d95f58f9fef9ebe61f1fb77efd7f73126566afa2af210000000049454e44ae426082

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Luk_12:25 almost verbally. While ver. 26 insisted on the needlessness of anxiety, since, though birds show it not, they are provided for, ver. 27 insists on its uselessness, since after all it can effect so little. You wish to lengthen your life by it if only to a trifling extent; but you cannot do so. Which of you by taking thought (ver. 25, note) can add one cubit? "Hic videtur similitude petita esse a studio, quod erat trecentorum cubitorum: hlikia est cursus vitae" (Wetstein). Unto his stature. So even the Revised Version; but the Revised Version margin age," and so most modern commentators (cf. the rendering preferred by the American Committee, "the measure of his life"). "Age

(1) is so much nearer the immediate subject, preservation of life,

(2) is so much more frequent an object of anxious care,

(3) gives so much more suitable a meaning to "cubit," a most trifling addition, (Luk_12:26) that it is, without any doubt, the true meaning of hlikia . (cf. Joh_9:21-23 Heb_11:11; cf. Psa_39:5)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And which of you - If you are ever so careful, can even add a moment to your own life thereby? This seems to be far the most easy and natural sense of the words.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

How unprofitable is worry:

v. 27. Which of you by taking thought can add one cubit unto his stature?

In whose case will the fact that he worries about the question continually be of any aid in increasing his height, or rather, in lengthening his life? Psa 39:5. It is simply impossible for a person, by taking thought of the matter, both to produce the growth that comes from food and to extend the days of his life. Why, then, not leave these matters to Providence? Christ even points to the inanimate creatures as examples of God’s loving care:

v. 28. And why take ye thought for raiment? Consider the lilies of the field, how they grow: they toil not, neither do they spin.

v. 29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

To worry about clothing to cover one’s nakedness must seem strange in view of the thousand miracles surrounding us. Consider, observe well, take a lesson from the lilies, He says, including in this term all flowers, since those of Palestine are very beautiful. They grow, they become large; and yet they do nothing to provide a suitable dress for themselves; neither heavy nor light work is on their daily program. The situation demands a strong statement, and Jesus deliberately gives it. Solomon, whose riches and luxury were proverbial among the Jews as the climax and pinnacle of gorgeousness, in the very height of his glory and wealth and magnificence, could not be compared, in the splendor of his attire, with one of these flowers. Nothing on earth can equal the rich blending of colors, the velvety texture of the petals of some of the commonest blossoms that are overlooked as weeds by the heedless.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Four arguments are here used by our Saviour to dissuade us from the sin of anxious care; it is needless, it is fruitless, it is heathenish, it is brutish.

1. It is needless; Your heavenly Father knoweth that ye have need of these things, and will certainly provide for you; and what need you take care and God too?

2. It is fruitless; Which of you by taking thought can add one cubit his stature? that is, by all our solictous care, we can add nothing either to the length or comfort of our lives.

3. It is heathenish; After all these things do the Gentiles seek.

4. It is brutish; nay, worse than brutish: the fowls of the air, and the beasts of the field, are fed by God; much more shall his children. Has not God a breakfast for every beast in the wilderness, that comes leaping out of its den? and will he not much more provide for you, O ye of little faith? Surely he that feeds the ravens when they cry, will not starve his children when they pray.

Naturalists observe of the raven, that she exposes her young ones as soon as they are hatched, leaves them meatless and featherless, to shift and struggle with hunger as soon as they come into the world; and whether by the dew from heaven, or flies or worms, God feedeth them; when they gape and cry, they are provided for: from whence our Saviour infers, that man being much better, that is, a more considerable creature than the fowls, the providence of God will provide for him, though no solicitude and anxious thoughtfulness of his contributes thereunto.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

27. Which of you can add one cubit, etc. There can hardly be a doubt that this ought to be rendered, “add one cubit to his age,” or period of life. The idea is: “What is the use of anxiety? Who, by his anxiety, can add anything to life's journey”? If it is proper to speak of “length of life,” it is also appropriate to speaking of adding a cubit to its length.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Jesus is talking to a group of people about what they as individuals should or should not do. All instances of "you" and "your" are plural. (See: Forms of You)

Which one of you by being anxious can add one cubit to his lifespan?

Jesus uses a question to teach the people. Here to "add one cubit to his lifespan" is a metaphor for adding time to how long a person will live. AT: "None of you can, just by worrying, add years to your life. You cannot add even one minute to your life! So you should not worry about things you need." (See: Rhetorical Question and Metaphor)

one cubit

A cubit is a measure of a little less than half a meter. (See: Biblical Distance)

Why are you anxious about clothing?

Jesus uses a question to teach the people. AT: "You should not be worried about what you will wear." (See: Rhetorical Question)

Think about

"Consider"

lilies ... They do not work, and they do not spin cloth ... was not clothed like one of these

Jesus speaks about the lilies as if they were people who wore clothes. The lilies being clothed is a metaphor for the plants having beautiful and colorful flowers. (See: Personification and Metaphor)

lilies

A lily is a kind of wild flower. (See: Translate Unknowns)

I say to you

This adds emphasis to what Jesus says next.

was not clothed like one of these

This can be stated in active form. AT: "did not wear clothes that are as beautiful as these lilies" (See: Active or Passive)

translationWords

Solomon

glory

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

27. προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα. ἡλικία, either ‘stature’ or ‘duration of life,’ so that the meaning may be ‘add a cubit to his life.’ Comp. Psa 39:5, ‘Thou hast made my days as an handbreadth.’ This rendering falls in better with the connection. With all his anxiety man cannot add to his length of days, or clothe himself like the flowers.

Some reasons however may be adduced in favour of the rendering of the A.V., which coincides with the Vulgate. (1) It is better to retain the literal meaning of πῆχυν. (2) The rapid growth of vegetation in the East would make the thought more natural than with us. Comp. the well-known story in Herod, VIII. 55, δευτέρῃ δὲ ἡμέρῃ ἀπὸ τῆς ἐμπρήσιος Ἀθηναίων οἱ θύειν ὑπὸ βασιλέος κελευόμενοι … ὤρων βλαστὸν ἐκ τοῦ στελέχεος ὅσον τε πηχυαῖον ἀναδεδραμηκότα. See Godet on Luk 12:25, and Maldonatus ad loc.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

27.] These words do not relate to the stature, the adding a cubit to which (= a foot and a half) would be a very great addition, instead of a very small one, as is implied here, and expressed in Luk 12:26, εἰ οὖν οὐδὲ ἐλάχιστον δύνασθε, κ.τ.λ.,—but to the time of life of each hearer; as Theophylact on Luk 12:26, ζωῆς μέτρα παρὰ μόνῳ τῷ θεῷ, καὶ οὐκ αὐτύς τις ἕκαστος ἑαυτῷ ὁριστὴς τῆς ζωῆς. So Hammond, Wolf, Rosenm., Kuinoel, Olsh., De Wette, Meyer, Stier, Tholuck, &c. &c.: and the context seems imperatively to require it: for the object of food and clothing is not to enlarge the body, but to prolong life. The application of measures of space to time is not uncommon. See Psa 39:5: Job 9:25: 2Ti 4:7. In Stobæus, xcviii. 13, we have cited from Mimnermus, ἡμεῖς δʼ οἷά τε φύλλα φύει πολυάνθεμος ὥρη | ἔαρος, ὅτʼ αἶψʼ αὐγὴ αὔξεται ἠελίου, | τοῖς ἴκελοι, πήχυιον ἐπὶ χρόνον ἄνθεσιν ἥβης | τερπόμεθα. Alcæus ( x. 7) says, δάκτυλος ἁμέρα: and Diog. Laert. viii. 16 (Thol.) σπιθαμὴ τοῦ βίου.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27. And which of you by being careful can add to his stature one cubit?] So Lk. omitting ἕνα. Lk. adds: “If therefore ye are able (to do) not even the least, why are ye careful about the rest?” The saying is a difficult one. πῆχυς is a measure of space, not of time. ἡλικία can mean either age, duration of life, or stature. In Mt the latter seems more appropriate. V. 25 lays down the double precept, Take anxious thought neither for the nourishment of the life, nor for the clothing of the body. V. 26 illustrates the former precept, Take no anxious thought for the nourishment of the life. God nourishes the birds of heaven. Much more will He care for you. Vv. 27-30 seem to illustrate the second precept about the body. You cannot increase your bodily stature, and are not so foolish as to spend thought on trying to do so. Why then be anxious about the clothing of the body? God who clothes the flowers will clothe you. The structure of the passage may be illustrated as follows:

General proposition. Take no thought either (a) for the nourishment of your life; nor (b) for the clothing of your body (v. 25).

For (a) God will provide nourishment (v. 26).

(b) (1) You cannot increase the height of your body. Why then trouble about its clothing? (v. 27). (2) God will clothe you (vv. 28-30). It will be seen that there is nothing in (a) corresponding to b 1, and the argument from the impossibility of adding to the height of the body to avoidance of care about its clothing seems so forced that many commentators prefer to render ἡλικία by length of life. For πῆχυς in reference to time, cf. Psa 39:5 “Behold thou hast made mine age as handbreadths”; and see Zahn, in loc. V. 27 must then be connected with v. 26 thus:

General proposition. Take no thought for life or body (v. 25).

For (a) God will nourish your life. And you cannot add to its length (vv. 26-27).

(b) God will clothe you (vv. 28-30).

The difficulty of the verse is increased by Lk.’s addition, for ἐλάχιστον seems to refer to the “adding to one’s age or stature,” and τῶν λοιπῶν to nourishment and clothing; and it is not easy to see how the former, whether ἡλικία be translated age or stature, can be said to be “least” as compared with the two latter.

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.