Homilies on the Gospel of St. Matthew

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.”

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.” 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;” and when He mentioned Heaven, He spoke of it again as “God's throne;” 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.” 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.