Opening
I apologize, but I don't see a paragraph to rewrite. You've only provided a biblical reference: "Matthew 6:28-29."
Could you please provide the actual paragraph text that you'd like me to rewrite in clear, modern English? Once you share the paragraph, I'll be happy to simplify it while preserving all theological precision and Greek technical terms as instructed.
Matthew 6:28-29.
Consider the lilies of the field and how they grow. They don't work and they don't spin thread. Yet I tell you that even Solomon in all his splendor was not dressed like one of these.
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.
After speaking about our essential food and making it clear that we should not worry even about this, he moves on to what comes next, which is easier. For clothing is not as necessary as food.
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 use the same example here, that of the birds, nor mention to us the peacock, the swan, and the sheep? For surely there were many such examples to take from that source. Because He wanted to point out how far the argument can be carried in both directions: both from the lowliness of the things that receive such beauty, and from the generosity given to the lilies in regard to their adornment. For this reason, when He has adorned them, He no longer even calls them lilies but grass of the field. And He is not satisfied even with this name, but again adds another circumstance of lowliness, saying, which today is. And He did not say, and tomorrow is not, but what is much more lowly still, is cast into the oven. And He did not say, clothe, but so clothe.
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 how everywhere He piles up amplifications and intensifications? He does this to strike them to the heart. That's why He also added, "shall He not much more clothe you?" This phrase too carries great weight. The force of the word "you" does nothing less than hint at the great value placed on our race and the care shown for it. It's as if He were saying: you, to whom He gave a soul, for whom He fashioned a body, for whose sake He made all visible things, for whose sake He sent prophets and gave the law and performed those countless good works, for whose sake He gave up His only-begotten Son.
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 He doesn't proceed to rebuke them until He has made His proof clear, saying, "O you of little faith." For this is the mark of a good counselor: He doesn't just give advice, but also offers correction, so that He may stir people up more effectively to accept the persuasive force of His words.
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.
Through this He teaches us not only to avoid worry, but not even to be impressed by the expensive clothing people wear. After all, such attractiveness is like grass, such beauty like a green plant—or rather, the grass is even more valuable than such clothing. Why then take pride in things where the superiority belongs to a simple plant, and by a wide margin at that?
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?
Look at how from the beginning He shows that this command is easy. Again, He uses opposites and the very things they were afraid of to lead them away from these worries. So when He said, "Consider the lilies of the field," He added, "they toil not"—meaning that He gave these commands because He wants to set us free from hard labor. In fact, the hard work is not in taking no thought, but in being anxious about these things. And just as when He said, "they sow not," He was not doing away with sowing itself, but with anxious thought, so in saying, "they toil not, neither do they spin," He put an end not to the work, but to the worry.
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 just once or twice, but throughout his entire reign—for no one can say that at one time he was clothed in such fine garments but later was not; in fact, not even on a single day did he array himself so beautifully, for Christ made this clear by saying "in all his reign"; and if it was not that he was surpassed by this one flower but competed with that one, yet he fell short of all of them alike (which is why Christ also said "as one of these," for the gap between those royal robes and these flowers is as great as the gap between truth and counterfeit)—if then he acknowledged his inferiority, he who was more glorious than all kings who ever existed, when will you be able to surpass, or even faintly approach, such perfection of form?
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 teaches us not to pursue such adornment at all. Just look at what happens to it in the end: after its moment of glory, it is thrown into the oven. And if God has shown such great care for things that are insignificant, worthless, and of little use, how could He abandon you, the most important of all living creatures?
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?
Therefore, why did He make them so beautiful? To show His own wisdom and the excellence of His power, so that from everything we might learn of His glory. For not only the heavens declare the glory of God, but also the earth. David proclaimed this when he said, "Praise the Lord, you fruitful trees, and all cedars." Some by their fruits, some by their size, some by their beauty send up praise to Him who made them. This too is a sign of great excellence of wisdom—when even upon things that are utterly worthless (and what can be more worthless than that which exists today and tomorrow does not?) He pours out such great beauty. If then He has given to the grass what it does not need (for what does its beauty contribute to feeding the fire?), how will He not give to you what you need? If He has lavishly adorned that which is the vilest of all things, and does so not out of necessity but out of generosity, how much more will He honor you, the most honorable of all things, in matters that are necessary.
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.
Now when He had demonstrated, as you see, the greatness of God's providential care, and they were going to be rebuked in what follows, even in this He was sparing, charging them not with a complete lack of faith but with poverty of faith. So if God clothes the grass of the field in this way, He says, how much more will He clothe you, O you of little faith.
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 He Himself works all these things. For all things were made by Him, and without Him not even one thing was made. But He does not yet mention Himself anywhere, since it was sufficient for the moment to indicate His full power by saying at each of the commandments, "You have heard that it was said to those of old, but I say to you."
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.
Do not be surprised, then, when in later instances He also conceals Himself or says something lowly about Himself, since for now He had only one purpose: that His word might be the kind they would readily accept, and might in every way demonstrate that He was not some kind of adversary of God, but of one mind and in agreement with the Father.
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.
Here He does the same thing. Throughout all these words, He continually presents the Father to us, marveling at His wisdom, His providence, and His tender care that extends through all things, both great and small. So when He was speaking about Jerusalem, He called it the city of the Great King; when He mentioned heaven, He spoke of it as God's throne; and when He was teaching about God's work in the world, He attributed it all to Him, saying, "He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust." In the prayer too, He taught us to say, "His is the kingdom and the power and the glory." And here, when talking about God's providence and showing how He is the most excellent artist even in small things, He says that He clothes the grass of the field. And nowhere does He call Him His own Father, but theirs—so that the very honor might rebuke them, and so that when He should call Him His Father, they would no longer be offended.
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 we should not worry even about basic necessities, what forgiveness can we deserve when we worry about expensive things? Or rather, what forgiveness can those deserve who even go without sleep in order to take what belongs to others?
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?
Therefore, do not worry by saying, "What shall we eat?" or "What shall we drink?" or "What will we wear?" For the nations of the world seek after all these things.
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 once again He has both shamed them more deeply and also shown in passing that He had commanded nothing difficult or burdensome? So just as when He said, "If you love those who love you, it is nothing great that you are doing, for even the Gentiles do the same"—by mentioning the Gentiles He was stirring them up to something greater—so now also He brings them forward to rebuke us and to show that what He is requiring of us is a necessary obligation. For if we must demonstrate something beyond the Scribes or Pharisees, what can we deserve when we not only fail to surpass them, but actually remain at the lowly level of the Gentiles and imitate their small-mindedness?
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 doesn't just stop at the rebuke, though. After reproving and rousing them, and shaming them with every forceful expression, He also comforts them with another argument, saying, "For your Heavenly Father knows that you have need of all these things." He didn't say "God knows," but "your Father knows," to lead them to a greater hope. For if He is a Father, and such a Father as this, He will surely not be able to overlook His children when they are in extreme distress, since not even human fathers can bear to do so.
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 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 He did not show Himself lacking in regard even for superfluities, as in the case of the grass. But now these things are even necessary. So what you consider a cause for your being anxious, I say is sufficient to draw you away from such anxiety. I mean, if you say, "Therefore I must take thought because they are necessary," on the contrary, I say, No, for this very reason take no thought, because they are necessary. Since if they were superfluities, not even then should we despair, but 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 even necessaries to his children? So that for this reason again God will most surely bestow them.
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 creator of our nature and knows its needs perfectly. So you cannot say, "He is indeed our Father, and the things we seek are necessary, but He doesn't know that we need them." For He who knows our nature itself and was its maker, and formed it as it is, clearly knows its needs better than you who find yourself in need of them, since it was by His decree that our nature has such needs. Therefore He will not oppose Himself to what He has willed, first necessarily subjecting it to such great need, and then on the other hand depriving it of what it needs, of absolute necessities.
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 be anxious, then, because we will gain nothing from it except tormenting ourselves. Since God gives whether we worry or not—and more abundantly when we do not—what benefit do you get from your anxiety except inflicting an unnecessary penalty on yourself? A person who is about to attend an abundant feast would not worry about food, nor would someone walking to a fountain be anxious about drink. Since we have a supply more plentiful than any fountain or countless prepared banquets—namely, the providence of God—let us not be beggars or small-minded.
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.
For together with what has already been said, He provides yet another reason for having confidence about such things, saying,
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 will be added to you.
Seek the kingdom of Heaven, and all these things shall be added unto you.
Once He had freed the soul from anxiety, He then spoke of Heaven. He came to do away with the old things and to call us to a greater country. That is why He does everything to free us from unnecessary things and from our attachment to the earth. For this reason He also mentioned the heathens, saying that the Gentiles seek after these things—those whose entire effort is for this present life, who have no concern for the things to come, nor any thought of Heaven. But for you, these present things are not the chief things; other things are. We were not born so that we might eat and drink and be clothed, but so that we might please God and attain the good things to come. Therefore, just as things here are secondary in our labor, so also in our prayers let them be secondary. That is why He also said, 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.
He did not say "shall be given," but "shall be added," so that you might learn that present things are no great part of His gifts compared with the greatness of the things to come. Accordingly, He does not even tell us to ask for them, but while we ask for other things, to have confidence that these also are added to those. Seek the things to come, then, and you will receive the things present as well. Seek not the things that are seen, and you will surely attain them. Yes, for it is unworthy of you to approach your Lord for such things. And you, who ought to spend all your zeal and care on those unspeakable blessings, greatly disgrace yourself by consuming it on the desire for transitory things.
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 is that? someone says. Didn't He tell us to ask for bread? Yes, but He added "daily," and to this He also added "this day," which is actually the same thing He does here too. For He did not say, "Take no thought," but "Take no thought for the morrow," at the same time both granting us freedom and fixing our soul on those things that are more necessary to us.
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 this reason He commanded us to ask even for those things, not because God needs reminding from us, but so that we might learn that we accomplish whatever we do accomplish by His help, and so that we might be made more His own through our continual prayer for these things.
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 is persuading them that they will surely receive the things they need in this life? For He who grants the greater blessings will much more give the lesser ones. He is saying: I did not tell you not to worry or to ask in order that you should suffer distress and go around naked, but so that you might have these things in abundance. And this approach, you see, was especially suited to draw them to Him. So just as in almsgiving, when He discouraged them from showing off before others, He won them over chiefly by promising to provide for them more generously—for your Father, He says, who sees in secret will reward you openly—even so here also, in drawing them away from seeking these things, His persuasive point is this: He promises to give these things to them in greater abundance even when they are not seeking them. So His point is this: I tell you not to seek these things, not so that you will not receive them, but so that you may receive them abundantly; so that you may receive them in the way that is fitting for you, with the benefit you ought to have; so that you may not, by worrying and exhausting yourself with anxiety about these things, make yourself unworthy both of these things and of spiritual things; so that you may not undergo unnecessary distress and then fall away from what is set before you.
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.
Take therefore no thought for the morrow, for sufficient unto the day is the evil thereof—that is to say, the affliction and the hardship of it. Is it not enough for you to eat your bread in the sweat of your face? Why add the further affliction that comes from anxiety, when you are about to be delivered from now on even from those earlier toils?
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, trouble, and calamities, much as in another place He also says, "Is there evil in a city which the Lord has not done?" This refers not to anything like wickedness, but to the scourges that are sent from above. And again, "I," He says, "make peace and create evils." For in this place too He does not speak of wickedness, but of famines and pestilences, things that most people consider evil, since people generally are accustomed to call these things evil. For example, the priests and prophets of those five lordships, when they yoked the cattle to the ark and let them go without their calves, gave the name of evil to those heaven-sent plagues and to the dismay and anguish that thereby sprang up within them.
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 also His meaning here when He says, "sufficient unto the day is the evil thereof." For nothing causes the soul as much pain as worry and anxiety. This is exactly what Paul did as well when urging celibacy, giving counsel by saying, "I would have you without carefulness."
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.
When He says "tomorrow will take thought for itself," He doesn't mean that the day literally takes thought for these things. Rather, because He had to speak to a somewhat imperfect people and wanted to make what He was saying more vivid, He personifies the time, speaking to them according to common custom.
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 He indeed gives advice, but as He continues, He actually makes it a law, saying, "provide neither gold nor silver, nor scrip for your journey." Matthew 10:9-10 So, having demonstrated all this in His actions, only then does He introduce the verbal command more definitively, with the precept becoming easier to accept since it had already been confirmed 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 Nor is He satisfied with this alone, but He also demonstrates the full proof of these things in His disciples, by shaping them in the same way, yet not allowing them to lack anything.
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 notice also His tender care, how it exceeds the love of any father. He says, "I command this for no other reason than to free you from unnecessary worries. For even if today you worry about tomorrow, you will have to worry again tomorrow. Why then take on more than necessary? Why force the day to carry more than the trouble assigned to it, and along with its own burdens add to it also the load of the following day? And this, when you have no chance of reducing the other day's burden by adding it now, but you are only showing yourself as desiring unnecessary troubles." So, to rebuke them more strongly, He almost personifies time itself, bringing it forward as if it were wronged and protesting against them for their unjustified mistreatment. You have received the day to care for its own concerns. Why then add to it the concerns of another day as well? Does it not already have enough burden in its own worry? Why, I ask, do you make it even heavier? Now when the Lawgiver says these things—He who will judge us—consider what good hopes He offers us. He Himself testifies that this life is miserable and burdensome, so that even the worry of a single day is enough to harm and distress us.
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.
Nevertheless, after so many serious words, we take thought for these things, but no longer for the things in Heaven. Rather, we have reversed His order, fighting against His sayings on both sides. For notice: "Seek not the things present at all," He says, but we are seeking these things constantly. "Seek the things in Heaven," He says, but those things we do not seek even for a short hour. Instead, the carelessness we show in spiritual things matches the greatness of the anxiety we display about the things of the world—or rather, it is even much greater. But this does not prosper forever, nor can it last forever. What if we despise this for ten days? For twenty? For a hundred? Must we not of absolute necessity depart and fall into the hands of the Judge?
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 offers comfort. And what kind of comfort is it to be constantly expecting punishment and vengeance? No, if you want to 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 seems to you a sort of relief, far more is it a gain not to fall into the vengeance at all. Let us then make full use of this delay, so that we may have a complete deliverance from the dangers that press upon us. For none of the things commanded is either burdensome or grievous, but all are so light and easy that if we only bring a genuine purpose of heart, we can accomplish all, even though we are guilty of countless offenses. For Manasseh had committed innumerable pollutions, having both stretched out his hands against the saints and brought abominations into the temple and filled the city with murders and done many other things beyond excuse; yet nevertheless after such long and great wickedness, he washed away from himself all these things. How and in what manner? By repentance and consideration.
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.
There is no sin—truly, there is no sin—that does not yield and give way to the power of repentance, or rather to the grace of Christ. If we would only change, we have Him to help us. And if you want to become good, no one can prevent us; or rather, there is one who tries to prevent us—the devil—yet he has no power as long as you choose what is best and so draw God to your aid. But if you are not willing yourself and turn away instead, how can He protect you? He does not want you to be saved by necessity or compulsion, but by your own will. If you yourself had a servant who was full of hatred and hostility toward you, constantly running off and fleeing from you, you would not choose to keep him even though you needed his services. Much less will God, who does everything not for His own benefit but for your salvation, choose to keep you by force. On the other hand, if you show even a right intention, He would never choose to abandon you, no matter what the devil does. So we are ourselves to blame for our own destruction, because we do not approach Him, or ask Him, or plead with Him as we should. Even when we do draw near, we do not act like people who need to receive something, nor with the proper faith, nor as those making a genuine request. Instead, we do everything in a distracted and careless way.
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.
And yet God wants us to ask things of Him, and for this reason considers Himself greatly indebted to you. For He alone of all debtors counts it a favor when the demand is made, and gives what we have not lent Him. And if He sees the one making the demand pressing Him earnestly, He pays down even what He has not received from us; but if sluggishly, He too keeps making delays—not because He is unwilling to give, but because He is pleased to have us make the demand of Him. For this reason He also told you the example of that friend who came by night and asked for a loaf, and of the judge who feared not God nor regarded men. And He did not stop at comparisons, but showed it also in His very actions when He sent that Phoenician woman away, having filled her with His great gift. For through her He showed that He gives even to those who ask earnestly things that do not pertain to them. For "it is not right," He says, "to take the children's bread and give it to the dogs." But for all that, He gave it because she asked Him earnestly. But through the Jews He showed that to those who are careless, He does not give even their own. They received nothing, but lost what was their own. And while these, because they did not ask, did not receive even their very own, she, because she pressed 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 persistence. For though you may be a dog, yet being persistent, you shall be preferred to the child who is negligent—for what things affection does not accomplish, all these persistence accomplishes. Do not say therefore, "God is my enemy and will not listen." He does immediately answer you who continually trouble Him, if not because you are His friend, yet because of your persistence. And neither the enmity, nor the unseasonable time, nor anything else becomes a hindrance. Do not say, "I am unworthy, and will not pray," for such was the Syrophoenician woman too. Do not say, "I have sinned much and am not able to entreat Him whom I have angered," for God does not look at the merit, but at the disposition. For if the ruler who feared not God nor was ashamed of men was overcome by the widow, much more will He who is good be won over by continual entreaty.
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 even if you are not a friend, even if you are not claiming what is owed to you, even if you have wasted your Father's resources and have been absent for a long time, even if you are without honor, even if you are last of all, even if you approach Him while angry, even if you are deeply displeased—as long as you are willing to pray and to return, you will receive everything and will quickly put out His wrath and condemnation.
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 look, someone says, I pray and there is no result. Why? You are not praying like those people—I mean like the Syrophoenician woman, the friend who came late at night, the widow who kept troubling the judge, and the son who consumed his father's goods. If you prayed that way, you would quickly receive an answer. For even though He has been insulted, He is still a Father; and even though He has been provoked to anger, He is still devoted to His children. He seeks only one thing: not to take vengeance for our offenses, but to see you repenting and pleading with Him. If only we were as passionate as His heart is moved toward loving us! But this fire needs only a beginning—if you give it even a small spark, you kindle a full flame of kindness. He is not deeply troubled because He has been insulted, but because it is you who are insulting Him and thus becoming spiritually destroyed. For if we, being evil, grieve for our children's sake when they trouble us, how much more does God, who cannot even suffer insult, grieve on account of you who have committed it? If we, who love by nature, feel this way, how much more does He, who is affectionate beyond nature? For though a woman should forget the child of her womb, He says, yet I will not forget you.
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
Let us therefore draw near to Him and say, "Truth, Lord; for even the dogs eat of the crumbs which fall from their masters' table." Let us draw near in season and out of season—or rather, one can never draw near out of season, for it is unseasonable not to be continually approaching. For when dealing with One who desires to give, it is always seasonable to ask. Yes, just as breathing is never out of season, so neither is praying unseasonable, but rather not praying is. Since just as we need this breath, so we also need the help that comes from Him, and if we are willing, we shall easily draw Him to us. And the prophet, to make this clear 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 His ever-flowing goodness, the blame is entirely 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 you by your great wickedness restrained the unspeakable Beneficence.
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 itself is another example of God's providential care: when He sees that we are unworthy to receive good things, He withholds His blessings so that He does not make us careless. But if we change even a little—even just enough to recognize that we have sinned—He gushes forth more abundantly than fountains and pours out more than the ocean. And the more you receive, the more He rejoices, and in this way He is moved to give us even more. For He truly considers it His own wealth that we should be saved and that He should give generously to those who ask. And this is what Paul was declaring when he said that He is rich to all and over all who call upon Him. Because when we do not pray, then He is angry; when we do not pray, then He turns away from us. For this reason He became poor, so that He might make us rich; for this reason He endured all those sufferings, so that He might encourage us to ask.
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 despair, then, but having so many reasons and good hopes, even though we sin every day, let us approach Him, pleading, begging, asking for the forgiveness of our sins. For in this way we will be more reluctant to sin in the future; in this way we will drive away the devil and call forth the lovingkindness of God, and attain the good things to come, by the grace and love toward humanity of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
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.