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Mat_6:34. Concluding saying of this section—practical, fresh, bold, and taken from the life.
Fritzsche arranges the words thus: ἡ γὰρ αὔριον μεριμνήσει . Τὰ ἑαυτῆς ἀρκετὸν τῇ ἡμέρᾳ , ἡ κακία αὐτῆς . He takes ἡ κακ . αὐτῆς as in apposition with τὰ ἑαυτῆς ; which is forced in itself, and precluded by the reading ἑαυτῆς without τά . If this reading be adopted, the meaning will be as follows: Therefore (inference from all that has been said from Mat_6:25 onwards) have no care about to-morrow; for to-morrow will care for itself—will have itself as the object of its care, which you ought not, to-day, to take away from to-morrow ( ἡ αὔριον is personified). The day, i.e. every day (Bernhardy, p. 315) as it comes round, has enough (does not need to have anything more added, as would be the case if we cared for to-morrow) in its own evil, i.e. in its evil nature, as represented by dangers, sorrows, and so on. Luther well observes: Why wilt thou be concerned beyond to-day, and take upon thyself the misfortunes of two days? Abide by that which to-day lays upon thee: to-morrow, the day will bring thee something else. Comp. on κακία (Chrysostom: ταλαιπωρία ), Luk_16:25; Ecc_7:15; Ecc_12:1; Amo_3:7; Sir_19:6; 2Ma_4:47. In classical writers, commonly κακοτής ; Hom. Il. xi. 382; Od. v. 290; Herod. ii. 128; Soph. El. 228. Comp. however, also κακία , Thucyd. iii. 58. 1; Plato, Legg. vii. p. 814 A. μεριμνᾶν does not occur elsewhere with the genitive, but, like φροντίζειν τινος , may be connected with it; Bernhardy, p. 176 f.; Krüger, § 47. 11; Kühner, IV. 1, p. 325. On the well-known neuter usage, ἄρκετον , sufficient, see Kühner, II. 1, p. 52 f.