Homilies on the Gospel of St. Matthew

^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;” — 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. 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 any thing like these, but the scourges which are borne from above. And again, “I,” says He, “make peace, and create evils:” 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, 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.” 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.” 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.