Is not the life more than the meat . Above, the Lord taught that we should not be solicitous about necessities; here he presents the reason for this admonition and sets forth three reasons. The first is taken from the greater; the second, from the lesser; the third, from the opposite. The second at the words Behold the birds ; the third at the words Be not solicitous therefore . The first is this: he who gave the greater will give the lesser. But the Lord gave the soul and the body; therefore he will give food. And this is Is not the life — i.e., life — more than the meat ; for we do not live in order to eat, but the reverse. For food is ordered to life, and therefore life is simply better, as the end is better than the things that are for the end; and similarly, clothing exists for the body and not the reverse. That God gave the soul and the body is found when first "God formed" the matter for the body and breathed in matter for the soul. But he who gave will preserve by giving what is necessary: "God created things that they might be" (Wis 1:14). Hilary expounds this differently: because solicitude implies a certain doubt, the Lord wishes to remove doubt about the future resurrection of the soul. Be not solicitous , i.e., do not wish to disbelieve in the resurrection, because he who will reform the body in the resurrection will preserve it without clothing and food. But this is not the literal meaning.
(26) Consequently, the second reason from the lesser is set forth, which is this: he who has provided for lesser things, about which there seems to be less concern, will also provide for greater things. But God provides for plants and birds, etc. And regarding this he does two things. First, he develops the argument as to food; secondly, as to clothing, at the words And for raiment . Regarding the first, he does two things: first, he teaches us to cast off solicitude by the example of animals; secondly, because of its inefficacy, at the words And which of you . Regarding the first, he does four things: first, he leads us to consider brute animals; secondly, he sets forth the deficiency that follows upon them; thirdly, divine providence; fourthly, from this he argues. Therefore, Behold , i.e., consider: "Ask the beasts" (Job 12:7). For from the consideration of these, man sometimes learns: "Go to the ant" (Pr 6:6).
For they neither sow . Daily food is bread. Its acquisition requires a threefold work: sowing, reaping, and storing. Hence he excludes these three from the birds: They neither sow , etc.
Consequently, the help of divine providence is set forth: and your heavenly Father feedeth them . He says your , not theirs, because properly God is the father of rational creatures made in his image (Gen 1). He also says heavenly , because we have something pertaining to heaven, namely, the soul, which pertains to the likeness of spiritual substances. Hence our Father feeds those of whom he is only God; much more us, of whom he is Father: "He gives to beasts their food" (Ps 147:9). Consequently, he argues: Are not you of much more value than they? — i.e., of greater value by ordination, namely according to Genesis (1:26): "That he may rule over the fish." For sometimes a horse is sold for more than a man, because there is a twofold estimation of things: according to the order of nature, and thus man is better than all things; or according to estimation or pleasure, and thus sometimes an animal is sold for more.
Regarding this text, it should be considered that some — and I believe it was Origen — expound it differently and say that by "birds" are understood the holy angels, who do not perform bodily labors and yet God feeds them with spiritual food, of which the Psalm says: "The bread of angels." But as Jerome says, this cannot stand, because God adds Are not you of much more value . Hilary, however, understands by "birds" demons, as "birds of the air," who are fed insofar as they are preserved in the being of their nature; and men are of more worth than they, because the Lord argues that if those who are predestined to death are sustained by God, much more so are we. But according to Augustine, what the Lord says should not be taken allegorically, because the Lord wishes to draw an argument from these sensible things to demonstrate his point.
But it should be known that here was the error of some who said that it was not lawful for spiritual men to labor bodily, because of the likeness with the birds. Against these, Augustine in his book On the Work of Monks says that it is impossible for men to imitate the life of birds in all things. Hence some perfect men who went into the desert and rarely went to the city had to gather many provisions. But the apostles, according to Augustine, worked with their hands; hence not to labor does not pertain to perfection. And Augustine gives an example: God delivers those who hope in him from tribulation, as is clear from Daniel and the youths in the furnace. Should, therefore, one placed in tribulations do nothing toward being delivered? Indeed, the Lord said: "If they persecute you in one city, flee to another" (Mt 10:23). And therefore it must be said that the Lord wishes that in all things man should do what is in his power, hoping in God. God will give him what he sees is expedient; but whoever would act otherwise would be a tempter and a fool. God, therefore, has providence over the affairs of men, yet in such a way that he provides for each according to his own mode — differently for men and birds. For to birds he did not give reason by which to procure necessities, but all was placed in them by nature. To man, however, he gave reason by which to procure necessities for himself. Hence he gave all things to man by giving him reason; and therefore if we do what is in us, he too will do what is in him.
(27) And which of you by taking thought, can add to his stature one cubit? He draws an argument from experience. For it is manifest that just as God provides for animals in the works of nature, so also for men. For in man there is a certain part that is subject to reason, such as the motive and appetitive parts, and a certain part that is not, such as the nutritive and augmentative. But man differs from brute animals in those things that are subject to reason, and therefore he is provided for differently — for himself through reason, for others through nature. But as to those things in which he shares with brutes, all are provided for equally. For all things grow through the work of nature; and because the growth of the body is from divine providence, we should not, on account of the slightest solicitude about temporal things, abandon spiritual works: "He made the small and the great" (Wis 6:7); and this is which of you . Hilary expounds this of the state of the future resurrection and says that in the resurrection all will be equal in size, and therefore something will be added to some in size; and this is which of you . But Augustine disproves this in his book The City of God , and I believe he speaks better. For it is said in Philippians (3:21) that Christ "will reform the body of our lowliness, made like to the body of his glory." Therefore what appeared and was manifested to the disciples in Christ rising should be hoped for in us. But Christ rose in the same size as he had before; therefore nothing was added to him, nor is anything taken from anyone, because the Lord says that "not a hair of your head shall perish" (Lk 21:18). Hence it must be said that in the resurrection all will be conformed to Christ as to age, and each will rise in the size he would have had at that age. But what is due to a defect of nature, as in dwarfs, will be removed. Hence they will rise in such a size as they would have attained if nature had not failed up to that age, namely, Christ's.
(28) And for raiment why are you solicitous? Here he develops the argument as to clothing, and first he sets forth what he intends; secondly, he brings in a likeness; thirdly, from these he argues. The second at the words Consider ; the third at the words And if the grass . It is fitting that after the solicitude about food and drink, the solicitude about clothing is treated, because just as food and drink pertain to the necessity of life, so also does clothing: "Having food and clothing" (1 Tim 6:8). And Jacob said: "If God will be with me" (Gen 28:20).
Consider the lilies of the field, how they grow . He brings in an example and proposes two things: a comparison and the help of divine providence, at the words But I say to you . He says consider . For the consideration of divine works is valuable for the mind to burst forth in praise of the Creator: "I will meditate on all your works." How they grow : "God gives the increase" (1 Cor 3:7).
They labour not, neither do they spin . For clothing, the work of both man and woman is necessary; and this is they labour not, neither do they spin . Or, they labour not at dyeing, neither do they spin at preparing; hence neither for the color nor for the substance of clothing do they labor.
(29) But I say to you, that not even Solomon in all his glory was arrayed as one of these . Here the benefit of divine providence is set forth. For God so provides that the whole effort of man could not equal it, because things made by art cannot equal those made by nature. And this is that not even Solomon , who was the most glorious of all kings known to the Jews, and he says in all his glory , because not even for one day could he have clothing like the flowers. And this is the exposition of Chrysostom, and it is the literal one. In another way, not even Solomon , etc., because these corporeal things have clothing without solicitude, which Solomon did not. Hilary: Anagogically, by "lily" are understood the holy angels: "My beloved is mine and I am his" (S of S 2:16); and the Lord wishes to remove solicitude about the resurrection, about clothing in the resurrection. For just as the angels are clothed in brightness, so also will our bodies be clothed.
(30) And if the grass of the field . Here he argues from the example. Above the Lord had made mention of lilies; here he changes to grass, because he intends to argue from the lesser. Hence he sets forth deficiency on one hand to show pre-eminence on the other: he shows pre-eminence as to the dignity of substance, because we are men.
"The grass has withered" (Is 40:7). Duration, because we are perpetual as to the soul, whereas the flower is practically momentary, because which is to day , etc. And he puts an indeterminate future for a determinate one, as in Genesis (30:33): "It will answer for me tomorrow." "Let them be as grass upon the housetops" (Ps 129:6). End, because man was made for beatitude, but these things exist to come into man's use: "He brings forth grass on the mountains" (Ps 147:8). Or he said "lilies" above and then "grass" because flowers are to herbs as clothing is to men. For the use of clothing is to protect and to adorn; and if God provides for lesser things for adornment, much more for greater things for necessity; and this is And if the grass , etc.
O ye of little faith , who do not hope for even lesser things from God: "O you of little faith, why did you doubt?" (Mt 14:31). Hilary, however, does not connect this with the preceding; rather, just as by "lilies" the holy angels are understood, so by "grass" the unfaithful: "Truly the people is grass" (Is 40:7); because if God provides for the unfaithful who are foreknown for punishment, how much more for us who are foreknown for eternal life.
(31) Be not solicitous therefore . Here he argues, and regarding this he does two things: first, he draws one conclusion; secondly, he introduces another argument for the same conclusion, at the words For after all these things . Separately he had treated of the solicitude about food and drink and about clothing; here he concludes about both. Hence Be not solicitous . And what was said above should be recalled: that solicitude about temporal things is forbidden in four respects — namely, that we not set our end in them, that we not seek them excessively, that we not too much occupy our mind with them, and that we not despair of God's providence. Here certain other things are set forth, and he adds one other meaning. Hence he says Be not solicitous therefore , etc., i.e., when you live in some community, do not be solicitous to have something special in food, drink, and clothing: "Be among them as one of them" (Sir 32:1).
(32) For after all these things do the heathens seek — as though the faithful should not do what the unfaithful do; hence the unfaithful are blamed, but the gentiles are blamed for this; therefore, etc. And first he sets forth the error of the unfaithful; secondly, he disproves it; thirdly, he shows what the faithful should do. The second at the words For your Father knoweth ; the third at the words Seek ye therefore . He says, therefore: I say that you should not be solicitous about this, because you should not "be conformed to this world" (Rom 12:2).
For after all these things do the heathens seek , and this for two reasons, according as "to seek" can be taken in two ways: for it can imply the character of an end, and thus the gentiles, who do not believe in eternal things, seek these temporal things as their end; or, if they do not seek them as their ultimate end, yet they seek with total solicitude because they do not believe in divine providence and consequently not in God: "Just as the gentiles who do not know God" (1 Thess 4:5).
Consequently, he asserts divine providence. And it should be known that providence presupposes two things: knowledge and will; and therefore he shows both. For providence is nothing other than the ordering of certain things toward an end, namely, having set the end, to choose the ways by which one may arrive at the end. Hence first it is necessary that he know and will the end; secondly, that he know the order and proportion of those things which are for the end, just as a builder knows the order of the stones to be placed in a house. Hence, for God to have providence over human affairs, it is required that he know and understand them, and that he will to direct them to their end; and therefore he says for your Father knoweth : "To the Lord our God" belong secret things (Sir 23:19); "All things are naked and open" (Heb 4:13). Your Father , therefore, wills to administer: "But you, Father, govern" (Wis 14:3). For he would not be a Father unless he were a provider: "If you, being evil" (Mt 7:11).
(33) Seek ye therefore first the kingdom of God . He sets forth three things here: the kingdom as the end, because by the kingdom of God is understood eternal beatitude. For then something is properly ruled when it is subject to the rule of the one governing. But in this life, things are not totally subject to God, because we are not without sins; and this will be in glory, where we will perfectly do the divine will: "Blessed is he who shall eat bread" (Lk 14:15). Secondly, the right way. For one goes to the kingdom through justice. Hence if you wish to go to the kingdom of God, you must keep the justice of the kingdom. And he says justice , not simply, but his , because there is a twofold justice: man's, by which he presumes by his own powers to be able to fulfill the commandments of God; and God's, by which through the help of grace man believes he can be saved: "Being ignorant of the justice of God" (Rom 10:3). The third thing he sets forth is and all these things shall be added unto you . A generous seller of property gives something and adds more. We have agreed with God "for a denarius a day" (Mt 20:2), "which is eternal life." Hence whatever he adds over and above is a kind of addition and not a reckoning; and this is and all these things shall be added unto you . He does not say "will be given": "The Lord will not afflict the just soul with famine" (Pr 10:3); "Give me only the necessities of life" (Pr 30:8).
And note that "to seek first" is understood in two ways: as the end or as the reward; and thus he says Seek ye therefore first the kingdom of God and not temporal things. For we should not preach the gospel in order to eat, but the reverse. If you do not first seek the kingdom of God, you pervert the order.
And it should be known that the Lord teaches the same in his prayer, where seven petitions are set forth; for first we should seek the very good of God, namely, his glory. In the other petitions, first the kingdom of God; secondly, justice; thirdly, "Thy will be done"; fourthly, the things that are to be added: "Give us this day our daily bread," etc.
But against this — and all these things shall be added unto you — Augustine objects that the Apostle says "in hunger and thirst" (1 Cor 4:11; 2 Cor 11:27). And he answers that God, like a wise physician, knows what is expedient. Hence just as a physician sometimes withdraws food for the health of the body, so God withdraws temporal things for the health of the soul — because it is for our good, namely, so that past sins may be punished and we may guard against future ones; or for the good of others, so that by seeing our patience they may profit in goodness.
(34) Be not therefore solicitous for to morrow . Here he forbids solicitude about future things, and first he sets forth his admonition; secondly, he explains it, at the words for the morrow . He says, therefore: Be not solicitous . And note that the Lord does not intend to forbid a man from being at all solicitous about what he should eat tomorrow. For he does not teach a greater perfection than the apostles themselves observed; rather, he himself had purses, as is said in John of Judas who carried the Lord's money. Hence he did not teach what he did not practice — he "who began to do and teach" (Acts 1:1); and again, the apostles gathered provisions, as is said in Acts (11:29). Hence here four expositions are set forth, of which the last is the more literal. The first is Augustine's, who says thus: Be not solicitous for to morrow , i.e., about temporal things. For "tomorrow" stands for the future in Scripture, and temporal things vary through yesterday and tomorrow: "We look not at the things which are seen" (2 Cor 4:18). But these temporal things that pertain to time have their solicitude attached to them; and therefore he says for the morrow will be solicitous for itself . Sufficient for the day is the evil thereof , i.e., for the present life, the evil , i.e., the necessity by which we are compelled to provide for temporal things; and it is called "evil" because it is derived from the guilt of the first parent. Chrysostom: Things that are gathered are always gathered to suffice for a long time. Hence "be not solicitous," i.e., to accumulate superfluities. For the morrow , i.e., the superfluity of temporal things, finds solicitude for itself, because men are solicitous about how to snatch these riches from you. Sufficient for the day , i.e., it suffices that you receive necessities. Hilary: In any action, two things must be considered, namely, the action itself and the outcome of the action. For that a man sows is a certain action; but what he should find is a certain outcome. The Lord therefore wishes that about those things that are not in our power we should not be solicitous; and this is the more literal and subtle interpretation. The fourth is also Jerome's and is plain: Be not solicitous is not to be understood about future time, but he wishes that the solicitude that should be incumbent in the future should not be in the present. For at the time of harvest, reapers should be sought and not at the time of vintage, and vice versa; and this accords with the text. For the morrow , i.e., the future time, will have its own solicitude. Sufficient for the day is the evil thereof , i.e., the punishment, the affliction: "The affliction of one day" (Sir 40:1).
7—1
Mt 7:1-14