By St. John Chrysostom
(From Homily 20-22 on Matthew)
3. "The light of the body is the eye."
What He says is like this: Bury not gold in the earth, nor do any other such thing, for thou dost but gather it for the moth, and the rust, and the thieves. And even if you should entirely escape these evils, yet the enslaving of your heart, the nailing it to all that is below, you will not escape: "For wheresoever your treasure may be, there is your heart also." As then, laying up stores in heaven, you will reap not this fruit only, the attainment of the rewards for these things, but from this world you already receive your recompence, in getting into harbor there, in setting your affections on the things that are there, and caring for what is there (for where you have laid up your treasures, it is most clear you transfer your mind also); so if you do this upon earth, you will experience the contrary.
But if the saying be obscure to you, hear what comes next in order. "The light of the body is the eye; if therefore your eye be single, your whole body shall be full of light. But if your eye be evil, your whole body shall be full of darkness. But if the light that is in you be darkness, how great is the darkness!"
He leads His discourse to the things which are more within the reach of our senses. I mean, forasmuch as He had spoken of the mind as enslaved and brought into captivity, and there were not many who could easily discern this, He transfers the lesson to things outward, and lying before men's eyes, that by these the others also might reach their understanding. Thus, "If you know not," says He, "what a thing it is to be injured in mind, learn it from the things of the body; for just what the eye is to the body, the same is the mind to the soul." As therefore you would not choose to wear gold, and to be clad in silken garments, your eyes withal being put out, but accountest their sound health more desirable than all such superfluity (for, should you lose this health or waste it, all your life besides will do you no good): for just as when the eyes are blinded, most of the energy of the other members is gone, their light being quenched; so also when the mind is depraved, your life will be filled with countless evils: — as therefore in the body this is our aim, namely, to keep the eye sound, so also the mind in the soul. But if we mutilate this, which ought to give light to the rest, by what means are we to see clearly any more? For as he that destroys the fountain, dries up also the river, so he who has quenched the understanding has confounded all his doings in this life. Wherefore He says, "If the light that is in you be darkness, how great is the darkness?"
For when the pilot is drowned, and the candle is put out, and the general is taken prisoner; what sort of hope will there be, after that, for those that are under command?
Thus then, omitting now to speak of the plots to which wealth gives occasion, the strifes, the suits (these indeed He had signified above, when He said, "The adversary shall deliver you to the judge, and the judge to the officer"); and setting down what is more grievous than all these, as sure to occur, He so withdraws us from the wicked desire. For to inhabit the prison is not nearly so grievous, as for the mind to be enslaved by this disease; and the former is not sure to happen, but the other is connected as an immediate consequent with the desire of riches. And this is why He puts it after the first, as being a more grievous thing, and sure to happen.
For God, He says, gave us understanding, that we might chase away all ignorance, and have the right judgment of things, and that using this as a kind of weapon and light against all that is grievous or hurtful, we might remain in safety. But we betray the gift for the sake of things superfluous and useless.
For what is the use of soldiers arrayed in gold, when the general is dragged along a captive? What the profit of a ship beautifully equipped, when the pilot is sunk beneath the waves? What the advantage of a well-proportioned body, when the sight of the eyes is stricken out? As therefore, should any one cast into sickness the physician (who should be in good health, that he may end our diseases), and then bid him lie on a silver couch, and in a chamber of gold, this will nothing avail the sick persons; even so, if you corrupt the mind (which has power to put down our passions), although thou set it by a treasure, so far from doing it any good, you have inflicted the very greatest loss, and hast harmed your whole soul.
4. Do you see how by those very things, through which most especially men everywhere affect wickedness, even by these most of all He deters them from it, and brings them back to virtue? "For with what intent do you desire riches?" says He; "is it not that you may enjoy pleasure and luxury? Why now, this above all things you will fail to obtain thereby, it will rather be just contrary." For if, when our eyes are stricken out, we perceive not any pleasant thing, because of such our calamity; much more will this be our case in the perversion and maiming of the mind.
Again, with what intent do you bury it in the earth? That it may be kept in safety? But here too again it is the contrary, says He.
And thus, as in dealing with him that for vainglory fasts and gives alms and prays, by those very things which he most desires He had allured him not to be vainglorious:— "for with what intent," says He, "do you so pray and give alms? For love of the glory that may be had from men? Then do not pray thus," says He, "and so you shall obtain it in the day that is to come:"— so He has taken captive the covetous man also, by those things for which he was most earnest. Thus: "what would you?" says He, "to have your wealth preserved, and to enjoy pleasure? Both these things I will afford you in great abundance, if you lay up your gold in that place, where I bid you."
It is true that hereafter He displayed more clearly the evil effect of this on the mind, I mean, when He made mention of the thorns; Matthew 13:22 but for the present, even here He has strikingly intimated the same, by representing him as darkened who is beside himself in this way.
And as they that are in darkness see nothing distinct, but if they look at a rope, they suppose it to be a serpent, if at mountains and ravines, they are dead with fear; so these also: what is not alarming to them that have sight, that they regard with suspicion. Thus among other things they tremble at poverty: or rather not at poverty only, but even at any trifling loss. Yea, and if they should lose some little matter, those who are in want of necessary food do not so grieve and bewail themselves as they. At least many of the rich have come even to the halter, not enduring such ill fortune: and to be insulted also, and to be despitefully used, seems to them so intolerable, that even because of this again many have actually torn themselves from this present life. For to everything wealth had made them soft, except to the waiting on it. Thus, when it commands them to do service unto itself, they venture on murders, and stripes, and revilings, and all shame. A thing which comes of the utmost wretchedness; to be of all men most effeminate, where one ought to practise self-command, but where more caution was required, in these cases again to become more shameless and obstinate. Since in fact the same kind of thing befalls them, as one would have to endure who had spent all his goods on unfit objects. For such an one, when the time of necessary expenditure comes on, having nothing to supply it, suffers incurable evils, forasmuch as all that he had has been ill spent beforehand.
And as they that are on the stage, skilled in those wicked arts, do in them go through many things strange and dangerous, but in other necessary and useful things none so ridiculous as they; even so is it with these men likewise. For so such as walk upon a stretched rope, making a display of so much courage, should some great emergency demand daring or courage, they are not able, neither do they endure even to think of such a thing. Just so they likewise that are rich, daring all for money, for self-restraint's sake endure not to submit to anything, be it small or great. And as the former practise both a hazardous and fruitless business; even so do these undergo many dangers and downfalls, but arrive at no profitable end. Yea, they undergo a twofold darkness, both having their eyes put out by the perversion of their mind, and being by the deceitfulness of their cares involved in a great mist. Wherefore neither can they easily so much as see through it. For he that is in darkness, is freed from the darkness by the mere appearance of the sun; but he that has his eyes mutilated not even when the sun shines; which is the very case of these men: not even now that the Sun of Righteousness has shone out, and is admonishing, do they hear, their wealth having closed their eyes. And so they have a twofold darkness to undergo, part from themselves, part from disregard to their teacher.
5. Let us then give heed unto Him exactly, that though late we may at length recover our sight. And how may one recover sight? If you learn how you were blinded. How then were you blinded? By your wicked desire. For the love of money, like an evil humor which has collected upon a clear eyeball, has caused the cloud to become thick.
But even this cloud may be easily scattered and broken, if we will receive the beam of the doctrine of Christ; if we will hear Him admonishing us, and saying, "Lay not up for yourselves treasures upon earth."
"But," says one, "what avails the hearing to me, as long as I am possessed by the desire?" Now in the first place, there will be power in the continual hearing to destroy even the desire. Next, if it continue to possess you, consider that this thing is not really so much as a desire. For what sort of desire is this, to be in grievous bondage, and to be subject to a tyranny, and to be bound on all sides, and to dwell in darkness, and to be full of turmoil, and to endure toils without profit, and to keep your wealth for others, and often for your very enemies? With what sort of desire do these things agree? Or rather of what flight and aversion are they not worthy? What sort of desire, to lay up treasure in the midst of thieves? Nay, if you dost at all desire wealth, remove it where it may remain safe and unmolested. Since what you are now doing is the part of one desiring, not riches, surely, but bondage, and affront, and loss, and continual vexation. Yet thou, were any one among men on earth to show you a place beyond molestation, though he lead you out into the very desert, promising security in the keeping of your wealth — you are not slow nor backward; you have confidence in him, and puttest out your goods there; but when it is God instead of men who makes you this promise, and when He sets before you not the desert, but Heaven, you accept the contrary. Yet surely, how manifold soever be their security below, you can never become free from the care of them. I mean, though thou lose them not, you will never be delivered from anxiety lest you lose. But there you will undergo none of these things: and mark, what is yet more, thou dost not only bury your gold, but plantest it. For the same is both treasure and seed; or rather it is more than either of these. For the seed remains not for ever, but this abides perpetually. Again, the treasure germinates not, but this bears you fruits which never die.
6. But if you tell me of the time, and the delay of the recompence, I too can point out and tell how much you receive back even here: and besides all this, from the very things of this life, I will try to convict you of making this excuse to no purpose. I mean, that even in the present life you provide many things which you are not yourself to enjoy; and should any one find fault, you plead your children and their children, and so thinkest you have found palliation enough for your superfluous labors. For when in extreme old age you are building splendid houses, before the completion of which (in many instances) you will have departed; when you plant trees, which will bear their fruit after many years; plantest trees in the field, the fruit of which will yield after many years"—when you are buying properties and inheritances, the ownership of which you will acquire after a long time, and art eagerly busy in many other such things, the enjoyment whereof you will not reap; is it indeed for your own sake, or for those to come after, that you are so employed? How then is it not the utmost folly, here not at all to hesitate at the delay of time; and this though you are by this delay to lose all the reward of your labors: but there, because of such waiting to be altogether torpid; and this, although it bring you the greater gain, and although it convey not your good things on to others, but procure the gifts for yourself.
But besides this, the delay itself is not long; nay, for those things are at the doors, and we know not but that even in our own generation all things which concern us may have their accomplishment, and that fearful day may arrive, setting before us the awful and incorruptible tribunal. Yea, for the more part of the signs are fulfilled, and the gospel moreover has been preached in all parts of the world, and the predictions of wars, and of earthquakes, and of famines, have come to pass, and the interval is not great.
But is it that thou dost not see any signs? Why, this self-same thing is a very great sign. For neither did they in Noah's time see any presages of that universal destruction, but in the midst of their playing, eating, marrying, doing all things to which they were used, even so they were overtaken by that fearful judgment. And they too in Sodom in like manner, living in delight, and suspecting none of what befell them, were consumed by those lightnings, which then came down upon them.
Considering then all these things, let us betake ourselves unto the preparation for our departure hence.
For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young; and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he that entreats be Abraham, or Noah, or Job, or Daniel.
While then we have opportunity, let us store up for ourselves beforehand much confidence, let us gather oil in abundance, let us remove all into Heaven, that in the fitting time, and when we most need them, we may enjoy all: by the grace and love towards man of our Lord Jesus Christ, to whom be the glory, and the might, now and always, and forever and ever. Amen.
"No man can serve two masters, for either he will hate the one and love the other, or else he will hold to one and despise the other."
Do you see how by degrees He withdraws us from the things that now are, and at greater length introduces what He has to say, touching voluntary poverty, and casts down the dominion of covetousness?
For He was not contented with His former sayings, many and great as they were, but He adds others also, more and more alarming.
For what can be more alarming than what He now says, if indeed we are for our riches to fall from the service of Christ? Or what more to be desired, if indeed, by despising wealth, we shall have our affection towards Him and our charity perfect? For what I am continually repeating, the same do I now say likewise, namely, that by both kinds He presses the hearer to obey His sayings; both by the profitable, and by the hurtful; much like an excellent physician, pointing out both the disease which is the consequence of neglect, and the good health which results from obedience.
See, for instance, what kind of gain He signifies this to be, and how He establishes the advantage of it by their deliverance from the contrary things. Thus, "wealth," says He, "hurts you not in this only, that it arms robbers against you, nor in that it darkens your mind in the most intense degree, but also in that it casts you out of God's service, making you captive of lifeless riches, and in both ways doing you harm, on the one hand, by causing you to be slaves of what you ought to command; on the other, by casting you out of God's service, whom, above all things, it is indispensable for you to serve." For just as in the other place, He signified the mischief to be twofold, in both laying up here, "where moth corrupts," and in not laying up there, where the watch kept is impregnable; so in this place, too, He shows the loss to be twofold, in that it both draws off from God, and makes us subject to mammon.
But He sets it not down directly, rather He establishes it first upon general considerations, saying thus; "No man can serve two masters:" meaning here two that are enjoining opposite things; since, unless this were the case, they would not even be two. For so, "the multitude of them that believed were of one heart and of one soul," Acts 4:32 and yet were they divided into many bodies; their unanimity however made the many one.
Then, as adding to the force of it, He says, "so far from serving, he will even hate and abhor:" "For either he will hate the one," says He, "and love the other, or else he will hold to the one and despise the other." And it seems indeed as if the same thing were said twice over; He did not however choose this form without purpose, but in order to show that the change for the better is easy. I mean, lest you should say, "I am once for all made a slave; I am brought under the tyranny of wealth," He signifies that it is possible to transfer one's self, and that as from the first to the second, so also from the second one may pass over to the first.
2. Having thus, you see, spoken generally, that He might persuade the hearer to be an uncorrupt judge of His words, and to sentence according to the very nature of the things; when he has made sure of his assent, then, and not till then, He discovers Himself. Thus He presently adds, "You cannot serve God and mammon." Let us shudder to think what we have brought Christ to say; with the name of God, to put that of gold. But if this be shocking, its taking place in our deeds, our preferring the tyranny of gold to the fear of God, is much more shocking.
"What then? Was not this possible among the ancients?" By no means. "How then," says one, "did Abraham, how did Job obtain a good report?" Tell me not of them that are rich, but of them that serve riches. Since Job also was rich, but he served not mammon, but possessed it and ruled over it, and was a master, not a slave. Therefore he so possessed all those things, as if he had been the steward of another man's goods; not only not extorting from others, but even giving up his own to them that were in need. And what is more, when he had them they were no joy to him: so he also declared, saying, "If I did so much as rejoice when my wealth waxed great:" Job 31:25 wherefore neither did he grieve when it had gone. But they that are rich are not now such as he was, but are rather in a worse condition than any slave, paying as it were tribute to some grievous tyrant. Because their mind is as a kind of citadel occupied by the love of money, which from thence daily sends out unto them its commands full of all iniquity, and there is none to disobey. Be not therefore thus over subtle. Nay, for God has once for all declared and pronounced it a thing impossible for the one service and the other to agree. Say not thou, then, "it is possible." Why, when the one master is commanding you to spoil by violence, the other to strip yourself of your possessions; the one to be chaste, the other to commit fornication; the one to be drunken and luxurious, the other to keep the belly in subjection; the one again to despise the things that are, the other to be riveted to the present; the one to admire marbles, and walls, and roofs, the other to contemn these, but to honor self-restraint: how is it possible that these should agree?
Now He calls mammon here "a master," not because of its own nature, but on account of the wretchedness of them that bow themselves beneath it. So also He calls "the belly a god," Philippians 3:19 not from the dignity of such a mistress, but from the wretchedness of them that are enslaved: it being a thing worse than any punishment, and enough, before the punishment, in the way of vengeance on him who is involved in it. For what condemned criminals can be so wretched, as they who having God for their Lord, do from that mild rule desert to this grievous tyranny, and this when their act brings after it so much harm even here? For indeed their loss is unspeakable by so doing: there are suits, and molestations, and strifes, and toils, and a blinding of the soul; and what is more grievous than all, one falls away from the highest blessings; for such a blessing it is to be God's servant.
3. Having now, as you see, in all ways taught the advantage of contemning riches, as well for the very preservation of the riches, as for the pleasure of the soul, and for acquiring self-command, and for the securing of godliness; He proceeds to establish the practicability of this command. For this especially pertains to the best legislation, not only to enjoin what is expedient, but also to make it possible. Therefore He also goes on to say,
"Take no thought for your life, what you shall eat."
That is, lest they should say, "What then? If we cast all away, how shall we be able to live?" At this objection, in what follows, He makes a stand, very seasonably. For as surely as if at the beginning He had said, "Take no thought," the word would have seemed burdensome; so surely, now that He has shown the mischief arising out of covetousness, His admonition coming after is made easy to receive. Wherefore neither did He now simply say, "Take no thought," but He added the reason, and so enjoined this. After having said, "You cannot serve God and mammon," He added, "therefore I say unto you, take no thought. Therefore;" for what? Because of the unspeakable loss. For the hurt you receive is not in riches only, rather the wound is in the most vital parts, and in that which is the overthrow of your salvation; casting you as it does out from God, who made you, and cares for you, and loves you.
"Therefore I say unto you, take no thought." Thus, after He has shown the hurt to be unspeakable, then and not before He makes the commandment stricter; in that He not only bids us cast away what we have, but forbids to take thought even for our necessary food, saying, "Take no thought for your soul, what you shall eat." Not because the soul needs food, for it is incorporeal; but He spoke according to the common custom. For though it needs not food, yet can it not endure to remain in the body, except that be fed. And in saying this, He puts it not simply so, but here also He brings up arguments, some from those things which we have already, and some from other examples.
From what we have already, thus saying:
"Is not the soul more than meat, and the body more than the raiment?"
He therefore that has given the greater, how shall He not give the less? He that has fashioned the flesh that is fed, how shall He not bestow the food? Wherefore neither did He simply say, "Take no thought what you shall eat," or "wherewithal you shall be clothed;" but, "for the body," and, "for the soul:" forasmuch as from them He was to make His demonstrations, carrying on His discourse in the way of comparison. Now the soul He has given once for all, and it abides such as it is; but the body increases every day. Therefore pointing out both these things, the immortality of the one, and the frailty of the other, He subjoins and says,
"Which of you can add one cubit unto his stature?" Matthew 6:27
Thus, saying no more of the soul, since it receives not increase, He discoursed of the body only; hereby making manifest this point also, that not the food increases it, but the providence of God. Which Paul showing also in other ways, said, "So then, neither is he that plants anything, neither he that waters; but God that gives the increase." 1 Corinthians 3:7
From what we have already, then, He urges us in this way: and from examples of other things, by saying, "Behold the fowls of the air." Matthew 6:26 Thus, lest any should say, "we do good by taking thought," He dissuades them both by that which is greater, and by that which is less; by the greater, i.e. the soul and the body; by the less, i.e. the birds. For if of the things that are very inferior He has so much regard, how shall He not give unto you? Says He. And to them on this wise, for as yet it was an ordinary multitude: but to the devil not thus; but how? "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God." Matthew 4:4 But here He makes mention of the birds, and this in a way greatly to abash them; which sort of thing is of very great value for the purpose of admonition.
4. However, some of the ungodly have come to so great a pitch of madness, as even to attack His illustration. Because, say they, it was not meet for one strengthening moral principle, to use natural advantages as incitements to that end. For to those animals, they add, this belongs by nature. What then shall we say to this? That even though it is theirs by nature, yet possibly we too may attain it by choice. For neither did He say, "behold how the birds fly," which were a thing impossible to man; but that they are fed without taking thought, a kind of thing easy to be achieved by us also, if we will. And this they have proved, who have accomplished it in their actions.
Wherefore it were meet exceedingly to admire the consideration of our Lawgiver, in that, when He might bring forward His illustration from among men, and when He might have spoken of Moses and Elias and John, and others like them, who took no thought; that He might touch them more to the quick, He made mention of the irrational beings. For had He spoken of those righteous men, these would have been able to say, "We are not yet become like them." But now by passing them over in silence, and bringing forward the fowls of the air, He has cut off from them every excuse, imitating in this place also the old law. Yea, for the old covenant likewise sends to the bee, and to the ant, and to the turtle, and to the swallow. Jeremiah 8:7 And neither is this a small sign of honor, when the same sort of things, which those animals possess by nature, those we are able to accomplish by an act of our choice. If then He take so great care of them which exist for our sakes, much more of us; if of the servants, much more of the master. Therefore He said, "Behold the fowls," and He said not, "for they do not traffic, nor make merchandise," for these were among the things that were earnestly forbidden. But what? "they sow not, neither do they reap." "What then?" says one, "must we not sow?" He said not, "we must not sow," but "we must not take thought;" neither that one ought not to work, but not to be low-minded, nor to rack one's self with cares. Since He bade us also be nourished, but not in "taking thought."
Of this lesson David also lays the foundation from old time, saying enigmatically on this wise, "You open Your hand, and fillest every living thing with bounty;" and again, "To Him that gives to the beasts their food, and to the young ravens that call upon Him."
"Who then," it may be said, "have not taken thought"? Did you not hear how many of the righteous I adduced? Do you see not with them Jacob, departing from his father's house destitute of all things? Do you not hear him praying and saying, "If the Lord give me bread to eat and raiment to put on?" Genesis 28:20 which was not the part of one taking thought, but of one seeking all of God. This the apostles also attained, who cast away all, and took no thought: also, the "five thousand," and the "three thousand."
5. But if you can not bear, upon hearing so high words, to release yourself from these grievous bonds, consider the unprofitableness of the thing, and so put an end to your care. For
"Which of you by taking thought" (says He) "can add one cubit unto his stature." Matthew 6:27
Do you see how by that which is evident, He has manifested that also which is obscure? Thus, "As unto your body," says He, "you will not by taking thought be able to add, though it be ever so little; so neither to gather food; think as you may otherwise." Hence it is clear that not our diligence, but the providence of God, even where we seem to be active, effects all. So that, were He to forsake us, no care, nor anxiety, nor toil, nor any other such thing, will ever appear to come to anything, but all will utterly pass away.
Let us not therefore suppose His injunctions are impossible: for there are many who duly perform them, even as it is. And if you know not of them, it is nothing marvellous, since Elias too supposed he was alone, but was told, "I have left unto myself seven thousand men." Whence it is manifest that even now there are many who show forth the apostolic life; like as the "three thousand" then, and the "five thousand." And if we believe not, it is not because there are none who do well, but because we are far from so doing. So that just as the drunkard would not easily believe, that there exists any man who does not taste even water (and yet this has been achieved by many solitaries in our time ); nor he who connects himself with numberless women, that it is easy to live in virginity; nor he that extorts other men's goods, that one shall readily give up even his own: so neither will those, who daily melt themselves down with innumerable anxieties, easily receive this thing.
Now as to the fact, that there are many who have attained unto this, we might show it even from those, who have practised this self-denial even in our generation.
But for you, just now, it is enough to learn not to covet, and that almsgiving is a good thing; and to know that you must impart of what you have. For these things if you will duly perform, beloved, you will speedily proceed to those others also.
6. For the present therefore let us lay aside our excessive sumptuousness, and let us endure moderation, and learn to acquire by honest labor all that we are to have: since even the blessed John, when he was discoursing with those that were employed upon the tribute, and with the soldiery, enjoined them "to be content with their wages." Luke 3:14 Anxious though he were to lead them on to another, and a higher self-command, yet since they were still unfit for this, he speaks of the lesser things. Because, if he had mentioned what are higher than these, they would have failed to apply themselves to them, and would have fallen from the others.
For this very reason we too are practising you in the inferior duties. Yes, because as yet, we know, the burden of voluntary poverty is too great for you, and the heaven is not more distant from the earth, than such self-denial from you. Let us then lay hold, if it be only of the lowest commandments, for even this is no small encouragement. And yet some among the heathens have achieved even this, though not in a proper spirit, and have stripped themselves of all their possessions. However, we are contented in your case, if alms are bestowed abundantly by you; for we shall soon arrive at those other duties too, if we advance in this way. But if we do not so much as this, of what favor shall we be worthy, who are bidden to surpass those under the old law, and yet show ourselves inferior to the philosophers among the heathens? What shall we say, who when we ought to be angels and sons of God, do not even quite maintain our being as men? For to spoil and to covet comes not of the gentleness of men, but of the fierceness of wild beasts; nay, worse than wild beasts are the assailers of their neighbor's goods. For to them this comes by nature, but we who are honored with reason, and yet are falling away unto that unnatural vileness, what indulgence shall we receive?
Let us then, considering the measures of that discipline which is set before us, press on at least to the middle station, that we may both be delivered from the punishment which is to come, and proceeding regularly, may arrive at the very summit of all good things; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.
"Consider the lilies of the field, how they grow; they toil not, neither do they spin. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these."
Having spoken of our necessary food, and having signified that not even for this should we take thought, He passes on in what follows to that which is more easy. For raiment is not so necessary as food.
Why then did He not make use here also of the same example, that of the birds, neither mention to us the peacock, and the swan, and the sheep? For surely there were many such examples to take from thence. Because He would point out how very far the argument may be carried both ways: both from the vileness of the things that partake of such elegance, and from the munificence vouchsafed to the lilies, in respect of their adorning. For this cause, when He has decked them out, He does not so much as call them lilies any more, but "grass of the field." Matthew 6:30 And He is not satisfied even with this name, but again adds another circumstance of vileness, saying, "which today is." And He said not, "and tomorrow is not," but what is much baser yet, "is cast into the oven." And He said not, "clothe," but "so clothe."
Do you see everywhere how He abounds in amplifications and intensities? And this He does, that He may touch them home: and therefore He has also added, "shall He not much more clothe you?" For this too has much emphasis: the force of the word, "you," being no other than to indicate covertly the great value set upon our race, and the concern shown for it; as though He had said, "you, to whom He gave a soul, for whom He fashioned a body, for whose sake He made all the things that are seen, for whose sake He sent prophets, and gave the law, and wrought those innumerable good works; for whose sake He gave up His only begotten Son."
And not till He has made His proof clear, does He proceed also to rebuke them, say ing, "O you of little faith." For this is the quality of an adviser: He does not admonish only, but reproves also, that He may awaken men the more to the persuasive power of His words.
Hereby He teaches us not only to take no thought, but not even to be dazzled at the costliness of men's apparel. Why, such comeliness is of grass, such beauty of the green herb: or rather, the grass is even more precious than such apparelling. Why then pride yourself on things, whereof the prize rests with the mere plant, with a great balance in its favor?
And see how from the beginning He signifies the injunction to be easy; by the contraries again, and by the things of which they were afraid, leading them away from these cares. Thus, when He had said, "Consider the lilies of the field," He added, "they toil not:" so that in desire to set us free from toils, did He give these commands. In fact, the labor lies, not in taking no thought, but in taking thought for these things. And as in saying, "they sow not," it was not the sowing that He did away with, but the anxious thought; so in saying, "they toil not, neither do they spin," He put an end not to the work, but to the care.
But if Solomon was surpassed by their beauty, and that not once nor twice, but throughout all his reign:— for neither can one say, that at one time He was clothed with such apparel, but after that He was so no more; rather not so much as on one day did He array Himself so beautifully: for this Christ declared by saying, "in all his reign:" and if it was not that He was surpassed by this flower, but vied with that, but He gave place to all alike (wherefore He also said, "as one of these:" for such as between the truth and the counterfeit, so great is the interval between those robes and these flowers):— if then he acknowledged his inferiority, who was more glorious than all kings that ever were: when will you be able to surpass, or rather to approach even faintly to such perfection of form?
After this He instructs us, not to aim at all at such ornament. See at least the end thereof; after its triumph "it is cast into the oven:" and if of things mean, and worthless, and of no great use, God has displayed so great care, how shall He give up you, of all living creatures the most important?
Wherefore then did He make them so beautiful? That He might display His own wisdom and the excellency of His power; that from everything we might learn His glory. For not "the Heavens only declare the glory of God," but the earth too; and this David declared when he said, "Praise the Lord, you fruitful trees, and all cedars." For some by their fruits, some by their greatness, some by their beauty, send up praise to Him who made them: this too being a sign of great excellency of wisdom, when even upon things that are very vile (and what can be viler than that which today is, and tomorrow is not?) He pours out such great beauty. If then to the grass He has given that which it needs not (for what does the beauty thereof help to the feeding of the fire?) how shall He not give unto you that which you need? If that which is the vilest of all things, He has lavishly adorned, and that as doing it not for need, but for munificence, how much more will He honor you, the most honorable of all things, in matters which are of necessity.
2. Now when, as you see, He had demonstrated the greatness of God's providential care, and they were in what follows to be rebuked also, even in this He was sparing, laying to their charge not want, but poverty, of faith. Thus, "if God," says He, "so clothe the grass of the field, much more you, O you of little faith." Matthew 6:30
And yet surely all these things He Himself works. For "all things were made by Him, and without Him was not so much as one thing made." John 1:3 But yet He nowhere as yet makes mention of Himself: it being sufficient for the time, to indicate His full power, that He said at each of the commandments, "You have heard that it has been said to them of old time, but I say unto you."
Marvel not then, when in subsequent instances also He conceals Himself, or speaks something lowly of Himself: since for the present He had but one object, that His word might prove such as they would readily receive, and might in every way demonstrate that He was not a sort of adversary of God, but of one mind, and in agreement with the Father.
Which accordingly He does here also; for through so many words as He has spent He ceases not to set Him before us, admiring His wisdom, His providence, His tender care extending through all things, both great and small. Thus, both when He was speaking of Jerusalem, He called it "the city of the Great King;" Matthew 5:35 and when He mentioned Heaven, He spoke of it again as "God's throne;" Matthew 5:34 and when He was discoursing of His economy in the world, to Him again He attributes it all, saying, "He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust." Matthew 5:45 And in the prayer too He taught us to say, His "is the kingdom and the power and the glory." And here in discoursing of His providence, and signifying how even in little things He is the most excellent of artists, He says, that "He clothes the grass of the field." And nowhere does He call Him His own Father, but theirs; in order that by the very honor He might reprove them, and that when He should call Him His Father, they might no more be displeased.
Now if for bare necessaries one is not to take thought, what pardon can we deserve, who take thought for things expensive? Or rather, what pardon can they deserve, who do even without sleep, that they may take the things of others?
3. "Therefore take no thought, saying, what shall we eat? Or, what shall we drink? Or, wherewithal shall we be clothed? For after all these things do the nations of the world seek."
Do you see how again He has both shamed them the more, and has also shown by the way, that He had commanded nothing grievous nor burdensome? As therefore when He said, "If you love them which love you," it is nothing great which you practise, for the very Gentiles do the same; by the mention of the Gentiles He was stirring them up to something greater: so now also He brings them forward to reprove us, and to signify that it is a necessary debt which He is requiring of us. For if we must show forth something more than the Scribes or Pharisees, what can we deserve, who so far from going beyond these, do even abide in the mean estate of the Gentiles, and emulate their littleness of soul?
He does not however stop at the rebuke, but having by this reproved and roused them, and shamed them with all strength of expression, by another argument He also comforts them, saying, "For your Heavenly Father knows that you have need of all these things." He said not, "God knows," but, "your Father knows;" to lead them to a greater hope. For if He be a Father, and such a Father, He will not surely be able to overlook His children in extremity of evils; seeing that not even men, being fathers, bear to do so.
And He adds along with this yet another argument. Of what kind then is it? That "you have need" of them. What He says is like this. What! Are these things superfluous, that He should disregard them? Yet not even in superfluities did He show Himself wanting in regard, in the instance of the grass: but now are these things even necessary. So that what you consider a cause for your being anxious, this I say is sufficient to draw you from such anxiety. I mean, if you say, "Therefore I must needs take thought, because they are necessary;" on the contrary, I say, "Nay, for this self-same reason take no thought, because they are necessary." Since were they superfluities, not even then ought we to despair, but to feel confident about the supply of them; but now that they are necessary, we must no longer be in doubt. For what kind of father is he, who can endure to fail in supplying to his children even necessaries? So that for this cause again God will most surely bestow them.
For indeed He is the artificer of our nature, and He knows perfectly the wants thereof. So that neither can you say, "He is indeed our Father, and the things we seek are necessary, but He knows not that we stand in need of them." For He that knows our nature itself, and was the framer of it, and formed it such as it is; evidently He knows its need also better than thou, who art placed in want of them: it having been by His decree, that our nature is in such need. He will not therefore oppose Himself to what He has willed, first subjecting it of necessity to so great want, and on the other hand again depriving it of what it wants, and of absolute necessaries.
Let us not therefore be anxious, for we shall gain nothing by it, but tormenting ourselves. For whereas He gives both when we take thought, and when we do not, and more of the two, when we do not; what do you gain by your anxiety, but to exact of yourself a superfluous penalty? Since one on the point of going to a plentiful feast, will not surely permit himself to take thought for food; nor is he that is walking to a fountain anxious about drink. Therefore seeing we have a supply more copious than either any fountain, or innumerable banquets made ready, the providence of God; let us not be beggars, nor little minded.
4. For together with what has been said, He puts also yet another reason for feeling confidence about such things, saying,
"Seek the kingdom of Heaven, and all these things shall be added unto you."
Thus when He had set the soul free from anxiety, then He made mention also of Heaven. For indeed He came to do away with the old things, and to call us to a greater country. Therefore He does all, to deliver us from things unnecessary, and from our affection for the earth. For this cause He mentioned the heathens also, saying that "the Gentiles seek after these things;" they whose whole labor is for the present life, who have no regard for the things to come, nor any thought of Heaven. But to you not these present are the chief things, but other than these. For we were not born for this end, that we should eat and drink and be clothed, but that we might please God, and attain unto the good things to come. Therefore as things here are secondary in our labor, so also in our prayers let them be secondary. Therefore He also said, "Seek the kingdom of Heaven, and all these things shall be added unto you."
And He said not, "shall be given," but "shall be added," that you might learn, that the things present are no great part of His gifts, compared with the greatness of the things to come. Accordingly, He does not bid us so much as ask for them, but while we ask for other things, to have confidence, as though these also were added to those. Seek then the things to come, and you will receive the things present also; seek not the things that are seen, and you shall surely attain unto them. Yea, for it is unworthy of you to approach your Lord for such things. And thou, who ought to spend all your zeal and your care for those unspeakable blessings, dost greatly disgrace yourself by consuming it on the desire of transitory things.
"How then?" says one, "did He not bid us ask for bread?" Nay, He added, "daily," and to this again, "this day," which same thing in fact He does here also. For He said not, "Take no thought," but, "Take no thought for the morrow," at the same time both affording us liberty, and fastening our soul on those things that are more necessary to us.
For to this end also He bade us ask even those, not as though God needed reminding by us, but that we might learn that by His help we accomplish whatever we do accomplish, and that we might be made more His own by our continual prayer for these things.
Do you see how by this again He would persuade them, that they shall surely receive the things present? For He that bestows the greater, much more will He give the less. "For not for this end," says He, "did I tell you not to take thought nor to ask, that you should suffer distress, and go about naked, but in order that you might be in abundance of these things also:" and this, you see, was suited above all things to attract them to Him. So that like as in almsgiving, when deterring them from making a display to men, He won upon them chiefly by promising to furnish them with it more liberally;— "for your Father," says He, "who sees in secret, shall reward you openly;" Matthew 6:4 — even so here also, in drawing them off from seeking these things, this is His persuasive topic, that He promises to bestow it on them, not seeking it, in greater abundance. Thus, to this end, says He, do I bid you not seek, not that you may not receive, but that you may receive plentifully; that you may receive in the fashion that becomes you, with the profit which you ought to have; that you may not, by taking thought, and distracting yourself in anxiety about these, render yourself unworthy both of these, and of the things spiritual; that you may not undergo unnecessary distress, and again fall away from that which is set before you.
5. "Take therefore no thought for the morrow: for sufficient unto the day is the evil thereof:" that is to say, the affliction, and the bruising thereof. Matthew 5:34 Is it not enough for you, to eat your bread in the sweat of your face? Why add the further affliction that comes of anxiety, when you are on the point to be delivered henceforth even from the former toils?
By "evil" here He means, not wickedness, far from it, but affliction, and trouble, and calamities; much as in another place also He says, "Is there evil in a city, which the Lord has not done?" nor anything like these, but the scourges which are borne from above. And again, "I," says He, "make peace, and create evils:" Isaiah 45:7 For neither in this place does He speak of wickedness, but of famines, and pestilences, things accounted evil by most men: the generality being wont to call these things evil. Thus, for example, the priests and prophets of those five lordships, when having yoked the cattle to the ark, they let them go without their calves, 1 Samuel 6:9 gave the name of "evil" to those heaven-sent plagues, and the dismay and anguish which thereby sprang up within them.
This then is His meaning here also, when He says, "sufficient unto the day is the evil thereof." For nothing so pains the soul, as carefulness and anxiety. Thus did Paul also, when urging to celibacy, give counsel, saying, "I would have you without carefulness."
But when He says, "the morrow shall take thought for itself," He says it not, as though the day took thought for these things, but forasmuch as He had to speak to a people somewhat imperfect, willing to make what He says more expressive, He personifies the time, speaking unto them according to the custom of the generality.
And here indeed He advises, but as He proceeds, He even makes it a law, saying, "provide neither gold nor silver, nor scrip for your journey." Matthew 10:9-10 Thus, having shown it all forth in His actions, then after that He introduces the verbal enactment of it more determinately, the precept too having then become more easy of acceptance, confirmed as it had been previously by His own actions. Where then did He confirm it by His actions? Hear Him saying, "The Son of Man has not where to lay His head." Matthew 8:20 Neither is He satisfied with this only, but in His disciples also He exhibits His full proof of these things, by fashioning them too in like manner, yet not suffering them to be in want of anything.
But mark His tender care also, how He surpasses the affection of any father. Thus, "This I command," says He, "for nothing else, but that I may deliver you from superfluous anxieties. For even if today you have taken thought for tomorrow, you will also have to take thought again tomorrow. Why then what is over and above? Why force the day to receive more than the distress which is allotted to it, and together with its own troubles add to it also the burden of the following day; and this, when there is no chance of your lightening the other by the addition so taking place, but you are merely to exhibit yourself as coveting superfluous troubles?" Thus, that He may reprove them the more, He does all but give life to the very time, and brings it in as one injured, and exclaiming against them for their causeless despite. Why, you have received the day, to care for the things thereof. Wherefore then add unto it the things of the other day also? Hath it not then burden enough in its own anxiety? Why now, I pray, do you make it yet heavier? Now when the Lawgiver says these things, and He that is to pass judgment on us, consider the hopes that He suggests to us, how good they are; He Himself testifying, that this life is wretched and wearisome, so that the anxiety even of the one day is enough to hurt and afflict us.
6. Nevertheless, after so many and so grave words, we take thought for these things, but for the things in Heaven no longer: rather we have reversed His order, on either side fighting against His sayings. For mark; "Seek ye not the things present," says He, "at all;" but we are seeking these things for ever: "seek the things in Heaven," says He; but those things we seek not so much as for a short hour, but according to the greatness of the anxiety we display about the things of the world, is the carelessness we entertain in things spiritual; or rather even much greater. But this does not prosper for ever; neither can this be forever. What if for ten days we think scorn? If for twenty? If for an hundred? Must we not of absolute necessity depart, and fall into the hands of the Judge?
"But the delay has comfort." And what sort of comfort, to be every day looking for punishment and vengeance? Nay, if you would have some comfort from this delay, take it by gathering for yourself the fruit of amendment after repentance. Since if the mere delay of vengeance seem to you a sort of refreshment, far more is it gain not to fall into the vengeance. Let us then make full use of this delay, in order to have a full deliverance from the dangers that press upon us. For none of the things enjoined is either burdensome or grievous, but all are so light and easy, that if we only bring a genuine purpose of heart, we may accomplish all, though we be chargeable with countless offenses. For so Manasses had perpetrated innumerable pollutions, having both stretched out his hands against the saints, and brought abominations into the temple, and filled the city with murders, and wrought many other things beyond excuse; yet nevertheless after so long and so great wickedness, he washed away from himself all these things. How and in what manner? By repentance, and consideration.
For there is not, yea, there is not any sin, that does not yield and give way to the power of repentance, or rather to the grace of Christ. Since if we would but only change, we have Him to assist us. And if you are desirous to become good, there is none to hinder us; or rather there is one to hinder us, the devil, yet has he no power, so long as you choose what is best, and so attract God to your aid. But if you are not yourself willing, but startest aside, how shall He protect you? Since not of necessity or compulsion, but of your own will, He wills you to be saved. For if you yourself, having a servant full of hatred and aversion for you, and continually going off, and fleeing away from you, would not choose to keep him, and this though needing his services; much less will God, who does all things not for His own profit, but for your salvation, choose to retain you by compulsion; as on the other hand, if you show forth a right intention only, He would not choose ever to give you up, no, not whatever the devil may do. So that we are ourselves to blame for our own destruction. Because we do not approach, nor beseech, nor entreat Him, as we ought: but even if we do draw near, it is not as persons who have need to receive, neither is it with the proper faith, nor as making demand, but we do all in a gaping and listless way.
7. And yet God would have us demand things of Him, and for this accounts Himself greatly bound to you. For He alone of all debtors, when the demand is made, counts it a favor, and gives what we have not lent Him. And if He should see him pressing earnestly that makes the demand, He pays down even what He has not received of us; but if sluggishly, He too keeps on making delays; not through unwillingness to give, but because He is pleased to have the demand made upon Him by us. For this cause He told you also the example of that friend, who came by night, and asked a loaf; Luke 11:5-8 and of the judge that feared not God, nor regarded men. Luke 18:1-8 And He stayed not at similitudes, but signified it also in His very actions, when He dismissed that Phœnician woman, having filled her with His great gift. For through her He signified, that He gives to them that ask earnestly, even the things that pertain not to them. "For it is not meet," says He, "to take the children's bread, and to give it unto the dogs." But for all that He gave, because she demanded of him earnestly. But by the Jews He showed, that to them that are careless, He gives not even their own. They accordingly received nothing, but lost what was their own. And while these, because they asked not, did not receive so much as their very own; she, because she assailed Him with earnestness, had power to obtain even what pertained to others, and the dog received what was the children's. So great a good is importunity. For though thou be a dog, yet being importunate, you shall be preferred to the child being negligent: for what things affection accomplishes not, these, all of them, importunity did accomplish. Say not therefore, "God is an enemy to me, and will not hearken." He does straightway answer you, continually troubling him, if not because you are His friend, yet because of your importunity. And neither the enmity, or the unseasonable time, nor anything else becomes an hindrance. Say not, "I am unworthy, and do not pray;" for such was the Syrophœnician woman too. Say not, "I have sinned much, and am not able to entreat Him whom I have angered;" for God looks not at the desert, but at the disposition. For if the ruler that feared not God, neither was ashamed of men, was overcome by the widow, much more will He that is good be won over by continual entreaty.
So that though thou be no friend, though thou be not demanding your due, though you have devoured your Father's substance, and have been a long time out of sight, though without honor, though last of all, though thou approach Him angry, though much displeased; be willing only to pray, and to return, and you shall receive all, and shall quickly extinguish the wrath and the condemnation.
But, "behold, I pray," says one, "and there is no result." Why, you pray not like those; such I mean as the Syrophœnician woman, the friend that came late at night, and the widow that is continually troubling the judge, and the son that consumed his father's goods. For did you so pray, you would quickly obtain. For though despite have been done unto Him, yet is He a Father; and though He have been provoked to anger, yet is He fond of His children; and one thing only does He seek, not to take vengeance for our affronts, but to see you repenting and entreating Him. Would that we were warmed in like measure, as those bowels are moved to the love of us. But this fire seeks a beginning only, and if you afford it a little spark, you kindle a full flame of beneficence. For not because He has been insulted, is He sore vexed, but because it is thou who art insulting Him, and so becoming frenzied. For if we being evil, when our children molest us, grieve on their account; much more is God, who can not so much as suffer insult, sore vexed on account of you, who hast committed it. If we, who love by nature, much more He, who is kindly affectioned beyond nature. "For though," says He, "a woman should forget the fruits of her womb, yet will I not forget you." Isaiah 49:15
8. Let us therefore draw near unto Him, and say, "Truth, Lord; for even the dogs eat of the crumbs which fall from their masters' table." Matthew 15:27 Let us draw near "in season, out of season:" or rather, one can never draw near out of season, for it is unseasonable not to be continually approaching. For of Him who desires to give it is always seasonable to ask: yea, as breathing is never out of season, so neither is praying unseasonable, but rather not praying. Since as we need this breath, so do we also the help that comes from Him; and if we be willing, we shall easily draw Him to us. And the prophet, to manifest this, and to point out the constant readiness of His beneficence, said, "We shall find Him prepared as the morning." For as often as we may draw near, we shall see Him awaiting our movements. And if we fail to draw from out of His ever-springing goodness, the blame is all ours. This, for example, was His complaint against certain Jews, when He said, "My mercy is as a morning cloud, and as the early dew it goes away." And His meaning is like this; "I indeed have supplied all my part, but you, as a hot sun coming over scatters both the cloud and the dew, and makes them vanish, so have ye by your great wickedness restrained the unspeakable Beneficence."
Which also itself again is an instance of providential care: that even when He sees us unworthy to receive good, He withholds His benefits, lest He render us careless. But if we change a little, even but so much as to know that we have sinned, He gushes out beyond the fountains, He is poured forth beyond the ocean; and the more you receive, so much the more does He rejoice; and in this way is stirred up again to give us more. For indeed He accounts it as His own wealth, that we should be saved, and that He should give largely to them that ask. And this, it may seem, Paul was declaring when He said, that He is "rich unto all and over all that call upon Him." Because when we pray not, then He is angry; when we pray not, then does He turn away from us. For this cause "He became poor, that He might make us rich;" for this cause He underwent all those sufferings, that He might incite us to ask.
Let us not therefore despair, but having so many motives and good hopes, though we sin every day, let us approach Him, entreating, beseeching, asking the forgiveness of our sins. For thus we shall be more backward to sin for the time to come; thus shall we drive away the devil, and shall call forth the lovingkindness of God, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
