Matthew 6:31

non occ.: Having thus expressly cut off all anxiety concerning food and raiment, by an argument drawn from observation of the inferior creation, He follows it up by a further prohibition; "Be not ye therefore careful, saying, What shall we eat, what shall we drink, or wherewithal shall we be clothed?"

The Lord repeated this, that He might shew how highly necessary this precept is, and that He might inculcate it more strongly on our hearts.

It should be observed that He does not say, Do not ye seek, or be thoughtful for, food drink, and raiment, but "what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed." Wherein they seem to me to be convicted, who, using themselves the usual food and clothing, require of those with whom they live either greater sumptuousness, or greater austerity in both.

non occ.: There is also a further needless solicitude wherein men sin, when they lay by of produce or money more than necessity requires, and leaving spiritual things, are intent on these things, as though despairing of the goodness of God; this is what is forbidden; "for after all these things do the Gentiles seek."

Since their belief is that it is Fortune and not Providence that has place in human affairs, and think not that their lives are directed by God's counsel, but follow the uncertain chance, they accordingly fear and despair, as having none to guide them. But he who believes that he is guided by God's counsel, entrusts his provision of food to God's hand; as it follows, "for your Father knoweth that ye have need of these things."

He said not "God knoweth," but, "Your Father knoweth," in order to lead them to higher hope; for if He be their Father, He will not endure to forget his children, since not even human fathers could do so. He says, "That ye have need of all these things," in order that for that very reason, because they are necessary, ye may the more lay aside all anxiety. For he who denies his son bare necessaries, after what fashion is he a father? But for superfluities they have no right to look with the like confidence.

God did not gain this knowledge at any certain time, but before all time, without beginning of knowledge, foreknew that the things of the world would be, and among others, both what and when we should ask of Him.

As to what some say that these things are so many that they cannot be compassed by the knowledge of God; they ought with like reason to maintain further that God cannot know all numbers which are certainly infinite. But infinity of number is not beyond the compass of His understanding, who is Himself infinite. Therefore if whatever is compassed by knowledge, is bounded by the compass of him that has the knowledge, then is all infinity in a certain unspeakable way bounded by God, because it is not incomprehensible by His knowledge.

That there is a Providence, is shewn by such signs as the following; The continuance of all things, of those things especially which are in a state of decay and reproduction, and the place and order of all things that exist is ever preserved in one and the same state; and how could this be done unless by some presiding power? But some affirm that God does indeed care for the general continuance of all things in the universe, and provides for this, but that all particular events depend on contingency. Now there are but three reasons that can be alleged for God exercising no providence of particular events; either God is ignorant that it is good to have knowledge of particular things; or He is unwilling; or He is unable. But ignorance is altogether alien from blessed substance; for how shall God not know what every wise man knows, that if particulars were destroyed, the whole would be destroyed? But nothing prevents all individuals from perishing; when no power watches over them. If again, He be unwilling, this must be from one of two reasons; inactivity, or the meanness of the occupation. But inactivity is produced by two things; either we are drawn aside by some pleasure, or hindered by some fear, neither of which can be piously supposed of God. If they affirm that it would be unbecoming, for that it is beneath such blessedness to stoop to things so trifling, how is it not inconsistent that a workman overseeing the whole of any machine, leaves no part however insignificant without attention, knowing the whole is but made up of the parts, and thus pronounce God the Creator of all things to be less wise than craftsmen? But if it be that He is unable, then is He unable to bestow benefits on us. But if we are unable to comprehend the manner of special Providence, we have not therefore any right to deny its operation; we might as well say that, because we did not know the number of mankind, therefore there were no men.

Thus then let him who believes himself to be under the rule of God's counsel, commit his provision into God's hand; but let him meditate of good and evil, which if he do not, he will neither shun the evil, nor lay hold of the good. Therefore it is added, "Seek ye first the kingdom of God, and his righteousness." The kingdom of God is the reward of good works; His righteousness is the way of piety by which we go to that kingdom. If then you consider how great is the glory of the Saints, you will either through fear of punishment depart from evil, or through desire of glory hasten to good. And if you consider that is the righteousness of God, what He loves, and what He hates, the righteousness itself will shew you His ways, as it attends on those that love it. And the account we shall have to render is not whether we have been poor or rich, but whether we have done well or ill, which is in our own power.

interlin.: Or, He says "his righteousness," as though He were to say, "Ye are made righteous through Him, and not through yourselves."

The earth for man's sin is accursed that it should not put forth fruit, according to that in Genesis, "Cursed is the ground in thy works;" [Gen 3:17] but when we do well, then it is blessed. Seek righteousness therefore, and thou shalt not lack food. Wherefore it follows, "and all these things shall be added unto you."

To wit, these temporal goods which are thus manifestly shewn not to be such goods as those goods of ours for the sake of which we ought to do well; and yet they are necessary. The kingdom of God and His righteousness is our good which we ought to make our end. But since in order to attain this end we are militant in this life, which may not be lived without supply of these necessaries, He promises, "These things shall be added unto you." That He says, "first," implies that these are to be sought second not in time, but in value; the one is our good, the other necessary to us. For example, we ought not to preach that we may eat, for so we should hold the Gospel as of less value than our food; but we should therefore eat that we may preach the Gospel. But if we "seek first the kingdom of God and his righteousness," that is, set this before all other things, and seek other things for the sake of this, we ought not to be anxious lest we should lack necessaries; and therefore He says, "All these things shall be added unto you;" that is, of course, without being an hindrance to you: that you may not in seeking them be turned away from the other, and thus set two ends before you.

And He said not, Shall be given, but, "Shall be added," that you may learn that the things that are now, are nought to the greatness of the things that shall be.

But when we read that the Apostle suffered hunger and thirst, let us not think that God's promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when He will give and when He will withhold, as He judges most for our advantage. So that should these things ever be lacking to us, (as God to exercise us often permits,) it will not weaken our fixed purpose, but rather confirm it when wavering.

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. …

On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the “necessity” for marrying, promising itself, forsooth, heavenly things in return, to lord it, (namely) in another’s family; to roost on another’s wealth; to extort splendour from another’s store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow’s food and clothing, promising that He knows what is needful for each of His servants, not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor Ge …

But I smile when (the plea of) “infirmity of the flesh” is advanced in opposition (to us: infirmity) which is (rather) to be called the height of strength. Iteration of marriage is an affair of strength: to rise again from the ease of continence to the works of the flesh, is (a thing requiring) substantial reins. Such “infirmity” is equal, to a third, and a fourth, and even (perhaps) a seventh marriage; as (being a thing) which increases its strength as often as its weakness; which will no longer have (the support of) an apostle’s authority, but of some Hermogenes, wont to marry more women than he paints. …

21. For daily bread cannot be wanting to the righteous man, since it is written, “The Lord will not slay the soul of the righteous by hunger;” and again “I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging their bread.” And the Lord moreover promises and says, “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 seek. And your Father knoweth that ye have need of all these things. Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.” To those who seek God’s kingdom and righteousness, He promises that all things shall be added. For since all things are God’s, nothing will be wanting to him who possesses God, if God Himself be not wanting to him. …

9. If you dread and fear, lest, if you begin to act thus abundantly, your patrimony being exhausted with your liberal dealing, you may perchance be reduced to poverty; be of good courage in this respect, be free from care: that cannot be exhausted whence the service of Christ is supplied, whence the heavenly work is celebrated. Neither do I vouch for this on my own authority; but I promise it on the faith of the Holy Scriptures, and on the authority of the divine promise. The Holy Spirit speaks by Solomon, and says, “He that giveth unto the poor shall never lack, but he that turneth away his eye shall be in great poverty;” showing that the merciful and those who do good works cannot want, but rather that the sparing and barren hereafter come to want. …

In Isaiah: “Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins.” Of this same thing in Solomon: “I have seen all the works which are done under the sun; and, lo, all are vanity.” Of this same thing in Exodus: “But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord’s passover.” Of this same thing in the Gospel according to Matthew: “Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. …

V . We exhort, therefore, the widows and orphans to partake of those things that are bestowed upon them with all fear, and all pious reverence, and to return thanks to God who gives food to the needy, and to lift up their eyes to Him. For, says He, “Which of you shall eat, or who shall drink without Him? For He openeth His hand, and filleth every living thing with His kindness: giving wheat to the young men, and wine to the maidens, and oil for the joy of the living, grass for the cattle, and green herb for the service of men, flesh for the wild beasts, seeds for the birds, and suitable food for all creatures.” Wherefore the Lord says: “Consider the fowls of heaven, that they sow not, neither do they reap nor gather into barns, and your Father feedeth them. …

29. As that, “Take no thought for the morrow,” and, “Take therefore no thought what ye shall eat, or what ye shall drink, or what ye shall put on.” Now when we see that the Lord Himself had a bag in which was put what was given, that it might be kept for necessary uses as the time should require; and that the Apostles themselves made much provision for the indigence of the brethren, not only for the morrow, but even for the more protracted time of impending dearth, as we read in the Acts of the Apostles; it is sufficiently clear that these precepts are so to be understood, that we are to do nothing of our work as matter of necessity, through love of obtaining temporal things, or fear of want.

2. First then, it is to be seen, what is said by persons of that profession, who will not work: then, if we shall find that they think not aright, what is meet to be said for their correction? “It is not,” say they, “of this corporal work in which either husbandmen or handicraftsmen labor, that the Apostle gave precept, when he said, ‘If any will not work, neither let him eat.’” For he could not be contrary to the Gospel, where the Lord Him self saith, “Therefore I say unto you, be not solicitous for your life, what ye shall eat, neither for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Consider the fowls of heaven, that they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. …

4. “Now it hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement. But I say unto you, Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever marrieth her that is put away, committeth adultery.”

45. Antony, however, according to his custom, returned alone to his own cell, increased his discipline, and sighed daily as he thought of the mansions in Heaven, having his desire fixed on them, and pondering over the shortness of man’s life. And he used to eat and sleep, and go about all other bodily necessities with shame when he thought of the spiritual faculties of the soul. So often, when about to eat with any other hermits, recollecting the spiritual food, he begged to be excused, and departed far off from them, deeming it a matter for shame if he should be seen eating by others. He used, however, when by himself, to eat through bodily necessity, but often also with the brethren; covered with shame on these occasions, yet speaking boldly words of help. …