Luke 12:23

The Lord carries us onward by degrees to a more perfect teaching. For He taught us above to beware of covetousness, and He added the parable of the rich man, intimating thereby that the fool is he who desires more than is enough. Then as His discourse goes on, He forbids us to be anxious even about necessary things, plucking out the very root of covetousness; whence he says, Therefore I say to you, Take no thought. As if He said, Since he is a fool, who awards to himself a longer measure of life, and is thereby rendered more covetous; be not you careful for Your soul, what you shall eat, not that the intellectual soul eats, but because there seems no other way for the soul to dwell united to the body except by being nourished. Or because it is a part of the animate body to receive nourishment, he fitly ascribes nourishment to the soul. For the soul is called also a nutritive power, as it is so understood. Be not then anxious for the nourishing part of the soul, what you shall eat. But a dead body may also be clothed, therefore he adds, Nor for your body, what you shall put on.

Now the words, Take no thought, are not the same as do no work, but, “Have not your minds fixed on earthly things.” For it so happens, that the man who is working takes no thought.

Now the soul is more excellent than food, and the body than clothing. Therefore He adds, The life is more than meat, &c. As if He said, “God who has implanted that which is greater, how will He not give that which is less?” Let not our attention then be stayed upon trifling things, nor our understanding serve to seek for food and raiment, but rather think on whatever saves the soul, and raises it to the kingdom of heaven.

Now nothing is more likely to produce conviction in believers that God can give us all things, than the fact, that the ethereal spirit perpetuates the vital union of the soul and body in close fellowship, without our exertion, and the health-giving use of food does not fail until the last day of death has arrived. Since then the soul is clothed with the body as with a garment, and the body is kept alive by the vigor of the soul, it is absurd to suppose that a supply of food will be wanting to us, who are in possession of the everlasting substance of life.

Wherefore neither are we to provide for ourselves costly clothing any more than variety of food. The Lord Himself, therefore, dividing His precepts into what relates to the body, the soul, and thirdly, external things, counsels us to provide external things on account of the body; and manages the body by the soul ( ψυκή ), and disciplines the soul, saying, “Take no thought for your life ( ψυκῆ ) what ye shall eat; nor yet for your body, what ye shall put on; for the life is more than meat, and the body more than raiment.” And He adds a plain example of instruction: “Consider the ravens: for they neither sow nor reap, which have neither storehouse nor barn; and God feedeth them.” “Are ye not better than the fowls?” Thus far as to food. …

The conversion, however, which leads to divine things, the Stoics say, is affected by a change, the soul being changed to wisdom. And Plato: “On the soul taking a turn to what is better, and a change from a kind of nocturnal day.” Now the philosophers also allow the good man an exit from life in accordance with reason, in the case of one depriving him of active exertion, so that the hope of action is no longer left him. And the judge who compels us to deny Him whom we love, I regard as showing who is and who is not the friend of God. In that case there is not left ground for even examining what one prefers, the menaces of man or the love of God. And abstinence from vicious acts is found, somehow, [to result in] the diminution and extinction of vicious propensities, their energy being destroyed by inaction. …

In vain do we flatter ourselves as to the necessities of human maintenance, if, after faith sealed, we say, “I have no means to live?” For here I will now answer more fully that abrupt proposition. It is advanced too late . For after the similitude of that most prudent builder, who first computes the costs of the work, together with his own means, lest, when he has begun, he afterwards blush to find himself spent, deliberation should have been made before . But even now you have the Lord’s sayings, as examples taking away from you all excuse. For what is it you say? “I shall be in need.” But the Lord calls the needy “happy.” “I shall have no food.” But “think not,” says He, “about food;” and as an example of clothing we have the lilies. …

Who would be unwilling that we should distress ourselves about sustenance for our life, or clothing for our body, but He who has provided these things already for man; and who, therefore, while distributing them to us, prohibits all anxiety respecting them as an outrage against his liberality? who has adapted the nature of “life” itself to a condition “better than meat,” and has fashioned the material of “the body,” so as to make it “more than raiment;” whose “ravens, too, neither sow nor reap, nor gather into storehouses, and are yet fed” by Himself; whose “lilies and grass also toil not, nor spin, and yet are clothed” by Him; whose “Solomon, moreover, was transcendent in glory, and yet was not arrayed like” the humble flower. …

Those who already distribute compassionately what they possess are to be admonished also that they study to keep careful guard, lest, when they redeem by alms the sins they have committed, they commit others which will still require redemption; lest they suppose the righteousness of God to be saleable, thinking that if they take care to give money for their sins, they can sin with impunity. For, The soul is more than meat, and the body than raiment ( Matth. vi. 25; Luke xii. 23 ). He, therefore, who bestows meat or raiment on the poor, and yet is polluted by iniquity of soul or body, has offered the lesser thing to righteousness, and the greater thing to sin; for he has given his possessions to God , and himself to the devil.