Rethinking “Anxiety” in Bible Translations

With Crossway announcing their new updates to the ESV, I wonder if translations have considered more careful use of language like “anxiety” (instead of “worry,” “concern,” “anguish,” or “distress”), especially given its associations with more precise medical meanings today.

Verses that use the word “anxiety” have not infrequently been illegitimately used to condemn people, as if experiencing distress and anguish is sinful, or as if conditions like PTSD (an anxiety disorder) are moral failings (i.e., a failure to “trust God”).

And before anyone @’s me: Yes, the work of translation requires dealing accurately with the original languages. 🙂 But to convey accurately the meaning of that original also requires careful attention to the associations and meaning of words and phrases in the receptor language (in this case English). Simplistic approaches to translation (the stereotypical first year seminary student) exclusively attend to the former, neglecting the latter (simply taking it for granted).

Consider, the Jesus who told us “do not be anxious” (Mt 6:25), clearly experienced anxiety in the Garden of Gethsemane (Mt 26:36–46). Likewise, the same Paul who said he knew the key to contentment (Phil 4:11-4) spoke of his daily “anxiety” for the churches (2 Cor 11:28), which I don’t think was him confessing his sin! The same Bible that says to cast our “anxieties” on God (1 Pet 5:7) models to us godly laments (see a good third of the Psalter) in which that “casting” clearly does not mean the absence or disappearance of such anxieties.

Yes, failing to trust God is sin. But experiencing distress, anguish, or stress is not sin, nor is it necessarily brought on due to personally moral failing; and we error—and often times do much damage—when we assume so. For instance, if you’re walking through the woods and encounter a grizzly bear, experiencing some anxiety (stress) is not sinful; it’s a healthy (God-given!) survival mechanism.

I think more care could be taken in how we translate these passages referencing “anxiety,” given that word’s contemporary associations. Too often such verses then get misapplied to condemn people experiencing abuse or distress from other terrible circumstances.

You Have No Need to Worry: A Political Paraphrase of Matthew 6:25-32

Paraphrase of Matthew 6:25-32 (Presidential Election Version)


“There’s no reason to be anxious about the presidential election, its impact on things like whether you have enough food, drink, or clothes to wear. Is not life more than politics?

Consider the birds. They don’t even have political candidates. Yet your Father feeds them, and does’t he treasure you far more than they? Or consider flowers. They don’t stress out about making sure they have clothes, yet even Solomon in his best fashion wasn’t ‘dressed’ as beautifully as they. If God cares enough to provide for the flowers, which are here today and gone tomorrow, certainly he will take care of you!

I mean, let’s be real. Can all your worries about politics improve them even the smallest bit?

You don’t have to stress about such things like, ‘Who will get elected? How will it affect the economy? What about freedom of religion; global warming; increase chance of war? What sort of country will my kids (or grandkids) have?’ These are the worries that dominate the thoughts of unbelievers. But you have a heavenly Father who already knows all your needs. Relax.

So be reassured. There’s no need to have such little faith. God’s got this.”

The Sermon on the Mount as Formative of a Counter-Cultural Kingdom (Preston Sprinkle)

Jesus sought to establish a counter-cultural … kingdom whose citizens would embody a not-of-this-world reign over the earth. And on one Galilean afternoon, King Jesus sat down to tell His followers what this unconventional kingdom would look like [Matthew 5-7, the so-called Sermon on the Mount]. …

[T]he Sermon is intended to reconfigure God’s new community, to mold His people into a visibly different kingdom in the face of all other imposter kingdoms… —a public display of a different way (Matt. 5:13–14 [v.16]). The Sermon’s instructions are designed to be very different, communal, visible; they attract attention, cause bewilderment, and showcase the missional heart of the King. …

The Sermon … is the ‘definitive charter for the life of the new covenant community,’ and through it Jesus seeks to sculpt counter-cultural masterpieces—citizens of the great King—to embody a different society and disclose a different God. We should expect these instructions to jar our thinking, challenge our desires, and contradict normality—the way we usually do things around here. If you’re ‘of the world,’ the Sermon will seem outlandish and impractical. …

When we are wronged, we forgive; when we have money, we give; when we don’t have money, we give; when we give, we don’t flaunt it; when we fast, we smile; when we need food and clothing and the bank account is dry, we don’t worry like the rest of the world. Instead, we pray.

… Jesus calls His followers to a different way, a subversive kingdom. …

The Sermon on the Mount constitutes Jesus’s radical kingdom ethic. Heads will turn as we turn our cheeks. Our inexplicable behavior will call attention to our inexplicable God. Light will beam across our dark world as we love the spouses who don’t love us back, keep our word when it hurts, judge ourselves rather than others, and—most shockingly—love our enemies who are harming us. When we are cursed, we bless. When we are hated, we love. When we are robbed, we give. And when we are struck, we don’t strike back with violence. A person who chooses to love his or her enemies can have no enemies. That person is left only with neighbors.

~ Preston Sprinkle, Fight: A Christian Case for Non-Violence