Lecture 5 — Seek first the kingdom of God

^6:19^ Do not lay up for yourselves treasures on earth: where the rust and moth consume, and where thieves break through and steal. [n. 611]

^6:20^ But lay up to yourselves treasures in heaven: where neither the rust nor moth consumes, and where thieves do not break through, nor steal. [n. 613]

^6:21^ For where your treasure is, there is your heart also. [n. 614]

^6:22^ The light of your body is your eye. If your eye be sound, your whole body will be lightsome. [n. 614]

^6:23^ But if your eye be evil your whole body will be darksome. If then the light that is in you is darkness: the darkness itself, how great will it be. [n. 614]

^6:24^ No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon. [n. 619]

^6:25^ Therefore I say to you, be not solicitous for your soul, what you should eat, nor for your body, what you should put on. Is not the life more than the meat: and the body more than the raiment? [n. 622]

^6:26^ Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feeds them. Are not you of much more value than they? [n. 624]

^6:27^ And which of you by taking thought, can add to his stature one cubit? [n. 627]

^6:28^ And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labor not, neither do they spin. [n. 628]

^6:29^ But I say to you, that not even Solomon in all his glory was arrayed as one of these. [n. 629]

^6:30^ And if the grass of the field, which is today, and tomorrow is cast into the oven, God does so clothe: how much more you, O you of little faith? [n. 629]

^6:31^ Be not solicitous therefore, saying, what will we eat: or what will we drink, or with what will we be clothed? [n. 630]

^6:32^ For after all these things do the heathens seek. For your Father knows that you have need of all these things. [n. 630]

^6:33^ Seek you therefore first the kingdom of God, and his justice, and all these things will be added unto you. [n. 630]

^6:34^ Be not therefore, solicitous for tomorrow; for the morrow will be solicitous for itself. Sufficient for the day is its own evil. [n. 630]

611. Do not lay up for yourselves treasures. Above, the Lord prescribed that we not do works for the sake of glory; here he teaches that we should not set riches as our end in good works. For there are two evils: greed and vainglory, which follow upon each other. For many seek riches not for their needs but for ostentation.

Or it can be continued like this. Above, the Lord did not teach or admonish us to do almsgiving or prayers, but rather he taught the manner of doing them; now he wants to induce us to do these works. And first, almsgiving; second, praying, at ask and you shall receive; third, fasting, at the way is narrow.

612. Or another interpretation. Above, he taught how we should do alms and fasting, and not for glory; here he wants to show completely that no man can serve two masters. But the first reading, from Chrysostom, is more consonant with the text.

Therefore according to this sense, for all men are, as it were, the same, he does two things: first, he teaches us to avoid excessive concern for riches, second, anxiety for necessities, at now I say to you. Concerning the first he does two things: first, he warns us not to amass excess riches. And he proves it by reason of its instability; second, from the harm that comes from it at where your treasure is. Concerning the first he does two things: first, he sets forth the instability of earthly riches; second, he sets down the stability of heavenly riches that we should amass, at lay up treasures in heaven.

Therefore he says first: I say thus that you should not do good works for earthly glory, but also do not amass riches. And this is Do not lay up . . . treasures on earth, i.e., in any earthly thing. But according to this it seems that kings and bishops act against this precept. But it should be said that two things are understood in treasure, namely abundance, which is twofold, necessary or excess. For it is excessive for a private man to amass riches; but not for a king, who needs it for the care and defense of his kingdom. Hence this is forbidden, namely to amass riches beyond the needs of one’s person or office. The other thing that is understood by treasure is the trust that is placed in it; and this is also forbidden. And this is do not lay up treasure for yourselves: charge the rich of the present age not to be highminded . . . but to trust in God (1 Tim 6:17); those who laid up silver and gold . . . where is the trace of their works? (Bar 3:18).

613. Next, he shows the instability. Where rust, and he sets down three kinds of things by which riches are literally destroyed. For riches can be had as precious metals, or in clothing, or in precious stones; and thus metals are consumed by rust, clothes by moths, while thieves carry off jewels. Or otherwise, another text has at where moth also feasts are consumed and cleared away, and Chrysostom explains this. For temporal things are destroyed in three ways: on the part of the thing, for from clothing comes a moth; by the extravagance of the owner: hence he says feasts are consumed; and from outside causes, hence he says thieves. But it could be said that this does not always happen. And Chrysostom says that if it does not always happen, nevertheless it often happens and if not often, nevertheless it is possible. And the Lord wants to argue this, for he teaches us to set our hope on lasting and stable things: what was left, the locust has eaten (Joel 1:4).

Mystically, rust appears but moth is hidden. Hence by rust can be understood carnal sins, but by moth spiritual ones: for some sins are committed against oneself, and this is understood as rust and moth; some sins are committed in scandal of another, and this is thieves. Or otherwise, tarnish blackens pretty things: hence it can be understood as pride which infiltrates good works so that they perish like corrosion in copper (Sir 12:10); the moth corrodes the clothes which are the external works that are consumed by envy: like a moth in clothing or a worm in wood, sorrow gnaws at the human heart (Prov 25:20). But demons, when they cannot deceive, stealthily drag someone into vainglory. And this is where thieves. Having shown earthly instability, he sets forth the stability of the heavenly treasure. Hence they store up treasure, i.e., they amass a multitude of rewards in heaven.

And it should be noted, according to Augustine, that it is not to be understood about the physical heavens, for we should fix our hearts on no physical thing, nor have our treasure there. Hence it is understood about heaven, i.e., in spiritual goods, i.e., in God himself: the heaven of heaven is the Lord’s (Ps 115:16). And he says lay up treasure, for if a fleshly man wishes to amass more and more on earth, it should not be enough for him that he have just any status in heavenly things, but that he have a greater reward. And thus he says lay up treasure, i.e., grow rich in rewards: and he says for yourselves because as is said: if you do justice, what more shall you give him? (Job 35:7).

614. But how treasures are to be laid up is shown: **if you wish to be perfect, go, sell your possessions and give the money to the poor **(Matt 19:21). Therefore treasure is laid up by giving alms. And thus Chrysostom says that here he induces us to give alms. This is the incorruptible treasure, for it can neither have corruption in itself nor rust on the part of its body: this corruptible body must put on imperishability (1 Cor 15:53); nor on the part of the soul: your people shall all be righteous (Isa 60:21); nor from outward causes, which lie in wait to attack, i.e., demons. And this is where thieves, for whether secretly or openly, they will not kill or harm in all my holy mountain (Isa 11:9).

Where your treasure is. Here he wants to show what we owe to heaven and not first because of the harm that comes from it. And this is for two reasons: first, the distraction of the heart; second,the alienation from God, at no one can serve two masters. Concerning the first he does two things: first, he sets forth the harm of a distracted heart; second, he shows the magnitude of its damage, at the light of your body. Therefore he says: I said that thieves pillage; but there remains something unfitting: hence where your treasure is. For where love is, there the eye is: we look not at what can be seen but at what cannot be seen, for . . . what cannot be seen is eternal (2 Cor 4:18); and on the other hand, the eyes of a fool look to the end of the earth (Prov 17:24).

And because few consider this loss, namely the destruction of the heart, for this reason the Lord shows how great the danger is by a certain example; hence the lamp of your body: by sensible things he instructs us about intellectual things. So that this can be read two ways. First, as though the Lord proposes a likeness to the physical heavens, and afterward he modifies the comparison to spiritual things, at if the light in you is darkness. And this explanation is plain. And concerning this he does three things: first, he shows the role of the eye, second, the benefit of the good, and third, the damage in hidden evil.

Therefore he says **the lamp of the body is **physically the eye, which directs like a lamp. If your eye be sound, i.e., strong at seeing, according to Jerome, otherwise it could not be understood as a physical eye; hence sound is strong in seeing. For when a man has a weak eye, one thing seems two. Hence if an eye can be fixed on one thing because of fortitude, the whole body will be lightsome: for by the light of the eye, light is caught for directing all the members in their acts. But if your eye is evil, i.e., disturbed, namely, by infection, also the body, i.e., all the members, will act as though in the dark.

615. Accordingly he modifies therefore if the light that is in you, namely, the light of reason, be darkness, how great the darkness itself. About this light, a Psalm says: the light of your face is stamped upon us (Ps 4:6). Therefore he wants to say that if the heart which is the eye of the soul becomes darkened by training itself upon earthly things, the other eyes, which are darkened by their nature, for they cannot recognize any but corporeal things, will be in the greatest darkness. Hence if reason, which is capable of spiritual things, is directed to earthly things, then all the senses are directed to earthly things. And this is therefore if the light in you. Or another way. The Lord wants to speak here about the spiritual eye; and he brings up therefore if the light in you, to prove what has been said in this passage by a lesser example, and the rest is as before.

Therefore he says the lamp of your body is your eye. This eye can be explained in four ways, namely, reason, as was said, and this is the interpretation of Chrysostom and Hilary. For as a lamp illuminates for seeing, so reason illuminates for acting: the human spirit is the lamp of the Lord, searching the innermost (Prov 20:27).

616. If your eye be sound, i.e., if your reason is completely directed to one thing, namely, God, your whole body shall be; and if worthless, that is, trained on earthly things, your whole body shall be darkened. And this can be understood in two ways. For it will be full of light or darkness as to present works. Full of light, if all outward members work for God’s sake. And this happens if reason be directed to God, for then the members are preserved pure from sin, since sin does not occur except by the consent of the mind. But darkness, if reason was occupied by earthly things, for then the members were occupied by dark works: lay aside the works of darkness (Rom 13:12).

Or otherwise, according to Hilary, if your eye, i.e., if reason be simply directed to God, your whole body will be filled with light, for from the brightness of the soul, brightness overflows to the body: thus the just will shine like the sun (Matt 13:43). But if worthless . . . your whole body will be darkened.

617. In another way, according to Augustine. By the eye is understood the intention. For as a man first looks at the distance to his destination, and then he sets out, so also in working he first determines the end and from that end his intention proceeds to working. Therefore the eye directs: her lamp does not go out at night (Prov 31:18). Hence if the intention were pure, the work or the accumulation of works proceeding from this intention will also be pure. And this is to be understood of those thing that are good in themselves, for as Romans says: the condemnation is deserved (Rom 3:8) of those who said: let us do evil that good may come of it. But if the intention was perverse, the entire work is rendered dark. Nor should it seem strange if by works the body is signified, for in the same way it is said: mortify your earthly members (Col 3:5).

Third, he sets down: the eye of the soul is faith which directs the whole work: your word is a lamp to my feet (Ps 119:105). It is sound when it does not vacillate, but works by love (Gal 5:6). But if faith were corrupted, the whole body, i.e., the work, is full of darkness: all that is not of faith is sin (Rom 14:23).

618. Or another way. The eye is the prelate who is raised on high, according to 2 Samuel: David’s men said to him, you shall go no more into battle with us, lest you put out the lamp of Israel (2 Sam 21:17) and as the people’s judge is, so are his ministers (Sir 10:2). But the fact that he says if then the light that is in you, by the first interpretation he syllogizes from the things he said before, but according to these what was said before is the proof, as though: ‘You say if your eye, the proof is: If then the light that is in you is darkness, how much less is seen the darkness itself.’ If the light of reason is darkened, so will its work be. And as to this the explanation is not changed, but as to other things it is, for as Augustine says, anyone can know of what kind his intention is, but he cannot know what kind of effects the work will have. Hence the lamp is intention, but the work is darkness: all that is made manifest by the light becomes visible (Eph 5:13). But the work is not made manifest.

Or another reading, according to Chrysostom. There are two kinds of works, of light and of darkness (cf. Rom 13:12). The works of light are the works of justice. If then a work of justice in you should be darkened, that is, it is done for a bad intention, how great will be the darkness itself, that is, the evil actions.

Or another way: if faith becomes bad, all other things that are directed by faith become bad, and likewise if a prelate is bad how much more those beneath him.

619. No man can serve two masters. Above the Lord gave one teaching that we should not amass treasures on earth, for the heart is distracted by this; now he mentions another thing that explicitly alienates us from God: and this is no one can serve. Or it can be continued with another interpretation. Above, he warned that we should not amass treasures on earth but in heaven, but someone could say: ‘I want to amass them in heaven and on earth.’ And thus the Lord here shows this to be impossible, saying no man can. But the first explanation is better, and it is Chrysostom’s.

But this text can be read two ways. First, so that no man can serve is understood as a conclusion or inference and then the Lord, according to the interpretation of Chrysostom and Jerome, proceeds from common opinions to present his point. It can be read in another way, as the Lord first proposes what he intends and afterwards he proceeds, and this is Augustine’s reading. But let us examine both ways.

620. Therefore according to the first explanation, he does two things: first, he sets down the common opinion and custom of men; second, he gives the reason, at for he will either hate one. Therefore he says no man can serve two masters. But the reason for this appears if we take what a slave is, properly speaking, and what a slave’s master is, for the definition consists in the fact that he is another’s, namely, his master’s. Hence his end is his master. But it is impossible that one be directed to two things as last ends. Therefore if to be a slave is to order one’s acts to one’s master as their last end, it is impossible to serve two masters: for the bed is too narrow to lie upon (Isa 28:20). But a slave could have two masters of which one is under the other, as one end can be under another. Or according to the Gloss: No man can serve two masters who oppose each other, for if they agree, they are one.

He assigns the reason: for he will hate the one. And it should be known that there are two kinds of rulership. For some rule so that they are loved by those beneath them, and this is royal rule. Some rule so that they are feared, and this is the rule of tyrants. Therefore if a slave has love for his master, then it must be that he will hate a contrary one; but if the slave holds him in fear then it must be that you endure, that is, you tolerate, also the other. And this is or he will endure the one and despise the other. About this rule that is more to be endured than to be loved, Proverbs says: when the wicked contrive to assume power, the people groan (Prov 29:2), that is, they will endure, by patiently tolerating. Therefore no man can serve two. But God and the devil are opposite, for they incline to opposite things: therefore you cannot serve God and mammon, which is ‘riches’ in the Persian tongue, according to Jerome.

However it should be known that to be rich in wealth is not the same as to serve it. For some men are rich and nevertheless ordered to the good, and they are not slaves to riches; others possess riches and nevertheless they do not take physical or spiritual benefit from them, and these are slaves to riches, for they ruin themselves trying to amass riches: There is another evil that . . . lies heavy upon humankind: God gives riches to some . . . yet allows a stranger to enjoy them (Eccl 6:1–2). For in whatever thing a man establishes his last end, that thing is his god: whose god is their belly (Phil 3:19). Or by mammon is understood the devil who controls wealth, not because he could bestow it, but because he uses it to deceive. A certain spirit is in charge of individual vices: hence he is called the spirit of avarice; by avarice he lures men into sin. This is one explanation of this.

621. No man can serve may be read as inferred and general. But Augustine understands it specifically, namely, about God and the devil who are opposed to one another: what concord does Christ have with Belial? (2 Cor 6:15). And you cannot be partakers of both: how long will you limp between two sides? (1 Kgs 18:21). **Or he will **endure the one, that is, the devil, and love the other, that is, God. And note that he did not say, ‘And vice versa’ but he said, or he will endure the one, because every creature naturally tends to loving God; but the devil who has a depraved nature is abhorred at once, since no one loves evil. And thus he said, or he will endure the one, for the devil is endured like an oppressive tyrant, as someone would endure the master of the slave girl that he was married to, not that he loved the master, but on account of the slave girl, so someone greedy endures the devil on account of the greed which is the devil’s slave girl. Hence when someone wants to prosper in any sin, by the fact that he prospers he suffers the slavery of the devil. And this is or he will endure the one. And to the extent that he endures it he will fall away from the commands of God and despise them when falling. And this is and he will despise the other.

But it is objected here about the fact that it is said that God is not hated, for the Psalm says the pride of those who hate you ascends continually (Ps 74:23). Therefore by this authority someone hates God. Augustine in his Book of Retractions retracts what he had previously said, that God is not hated. But nevertheless both are true, for considering what God is, namely, goodness itself, he cannot be hated, for good is always loved in itself. But he can be hated as to his effect which is contrary to the will. Therefore in this way it is clear that no one can serve two masters: woe to the sinner going on the earth a double path (Sir 2:12).

622. Therefore I say to you. After the Lord has shown that we must not place our end in earthly and unneeded treasures, he wants to show also that we must not place it in acquiring necessities. And this is therefore I say to you. And concerning this he does two things: first, he forbids anxiety for necessities as to the present; second, as to the future, at do not be solicitous. Concerning the first he does two things: first, he proposes what he intends; second, he proves his proposition, at is not your life. Therefore he says, therefore I say to you, as though: ‘Because you cannot serve God and mammon, therefore no one should serve riches so that you may serve God.’

Neither for your soul. But it seems that a soul does not require food. But it should be said that although it does not need it in itself, nevertheless it needs it as joined to a body, for it could not be there otherwise. Or the life of an animal is called ‘the soul’ here: who loves his life will lose it (John 12:25).

Nor for your body. Note that by this word heresies have taken root. For according to Augustine there were some who said it was not permitted for a contemplative man to work; and against them Augustine wrote the book On the Work of Monks. But how the Lord’s words are to be understood we should investigate by the saints. But 2 Thess 3:10 says: whoever does not wish to work, let him not eat, and he will realize it from the work of his hands, as is clear by the things said beforehand. Hence even the Apostle himself worked by his hands as an example.

623. But are all bound to this? If all, it is either a precept or a counsel; if a precept, no one should omit to do it; if a counsel, to whom was this counsel given? Certainly to the crowd, for at that time there were no religious. But no one is bound to a counsel except by a vow: therefore they could all stop doing it. It should be said that this is a precept and all are bound to it, for it is given to all: for the Apostle speaks to the whole Church. But something is commanded in two ways: for itself and for the sake of something else. For example, if you undertake to go overseas on crusade, it is commanded that you go, and it is commanded in itself; but that you seek a ship, this is not commanded for itself but for the sake of something else, for whoever is bound to a certain end is also bound to all the things that are needed for that end. But whoever is bound to the preservation of his life by the law of nature is therefore also bound to all those things by which life is preserved. Therefore if someone has the means to live, he is not bound to work with his hands, and thus the Apostle does not say: ‘we command you to work with your hands,’ but whoever does not wish to work, as though: ‘you are bound to work in whatever way allows you to eat.’ But who are bound to work with their hands is a question to set aside at present.

About the fact that he says solicitous, it should be known that solicitude pertains to foresight, but not every kind of foresight is solicitude. But solicitude properly means foresight with diligence, which is the vehement application of the soul. Hence here solicitude conveys the vehement application of the soul. But in this vehement application there can be sin in four ways. The first is when there is solicitude for temporal goods as the last end; and this is reproached: the expectation of the solicitous shall perish (Prov 11:7). Second, when someone aims for the pursuit of temporal goods excessively, and in this way is taken: to the sinner God has given vexation, and superfluous care, to heap up and to gather together (Eccl 2:26), and afterward, and this is vanity and futile solicitude of the mind. Third, when the soul occupies itself too much in thinking about temporal things. Hence Jerome says: solicitude is to be avoided but labor is to be accomplished, and in this way is taken: whoever is married is solicitous for his wife (1 Cor 7:28), for his heart is distracted by different things. Fourth, when there is solicitude with a certain fear and desperation. For it seems to some that they can never acquire as much as could be enough for them. And all these things are forbidden here, as is clear from what follows. And 1 Sam 9:20 is taken according to this last way: be not solicitous to seek after the donkeys, that is, do not despair of finding them.

Is not your life. Above the Lord taught us not to be solicitous about necessities; here he gives the reason for this admonition. And he sets down three reasons: the first is taken from the greater, the second from the lesser, and the third from the opposite. The second is at look at the birds; the third, at be not solicitous therefore.

624. The first is thus: the one who gave the greater things will give the lesser ones. But the Lord gave the soul and body, therefore he will give food. And this is is not your soul, i.e., life, for we do not live so that we may eat but vice versa. For eating is ordered to life and thus life is simply better, as the end is better than those things that are ordered to the end. And likewise clothing is for the sake of the body and not vice versa. But the fact that God gave the soul and the body is found when first God formed the matter for the body, he breathed into matter for the soul. But the one who gave it will preserve it, by giving those things that are necessary: God created all things that they might be (Wis 1:14).

Hilary explains it another way. For because solicitude conveys something of uncertainty, God wants to remove doubt of the future resurrection of the soul. Be not solicitous, i.e., do not wish to disbelieve in the resurrection for the one who will reform your body in the resurrection will preserve it without clothing or food. But this is not the literal sense.

Then the second reason is set down from the lesser things, and it is like this. The one who provides for lesser things about which less is seen will also provide for greater things. But God provides for plants and birds and such. And concerning this he does two things: first, he deduces the reason as to food; second, as to clothing, at and about clothing. Concerning the first he does two things: first, he teaches us to reject solicitude by the animals’ example; second, because of its ineffectiveness, at but which of you by taking thought. Concerning the first he does four things: first, he has us consider brute animals; second, he points to the lack of worry among them; third, he points to divine providence; fourth, it is argued from these. Therefore, look, i.e., consider: ask the animals and they will teach you (Job 12:7). For from the consideration of these man learns sometimes: go to the ant . . . consider her ways and learn wisdom (Prov 6:6). For they do not sow.

625. Food is daily bread; its acquisition requires a threefold work: sowing, reaping, and storing. Hence he excludes these three things from the birds: they do not sow. But there is also the sowing of spiritual doctrine, as he says later: a sower went out to sow (Matt 13:3); and of good works: those who sow justice get a true reward (Prov 11:18); and of elements: who sows sparingly shall reap sparingly (2 Cor 9:6). And there is also an evil sowing: of carnal sins: who sows in his flesh reaps corruption from the flesh (Gal 6:8), and of spiritual sins: I have seen those who sow iniquity . . . reap the same (Job 4:8). But holy preachers reap when they carry people off to the faith.

Next, he mentions the help of divine providence: he says and your father, not their father, for God is properly the father of rational creatures, who are in his image (Gen 1:26). He also says heavenly, for we have something tying us to heaven, namely the soul, which belongs to it by likeness of substance. Hence your father feeds those things for which he is only God; how much more will he feed us, to whom he is Father: he gives the animals their food (Ps 147:9). Accordingly it is argued are you not more, that is, of greater value, by ordination, namely: let him have dominion over the fishes of the sea (Gen 1:26). For sometimes a horse is sold for more than a man, because the valuation of things is twofold: as to the order of nature, and in this way a man is the best of all things; or as to valuation or enjoyment, and in this way an animal is sometimes sold for more.

626. Concerning this text it should be considered that some people, and Origen, I believe, explain it in another way. And they say that by birds, the holy angels are meant, who exert no fleshly labors and nevertheless God feeds them spiritual food: about which the Psalm speaks: the bread of angels (Ps 78:25). But as Jerome says, this cannot stand, for the Lord added are you not worth more than they? But Hilary understands by birds the demons, and thus the birds of the air who are fed, inasmuch as they are preserved in the being of their nature, and men are more than they, for the Lord argues: if they who are predestined to death are sustained in being by God, how much more are we. But according to Augustine, what the Lord says is not to be taken allegorically, for the Lord wants to draw his argument from these sensible things to display his purpose.

But it should be known that here there was an error of certain people who said that it was not permitted to spiritual men to labor physically, because of the comparison to the birds. Against them, Augustine says in his book On the Work of Monks that it is impossible that men imitate this life in everything. Hence there were some perfect men who went into the desert and rarely went into the city: hence it was necessary that they gather much food. But the apostles, according to Augustine, worked with their hands. Hence not working does not belong to perfection. And Augustine gives the example that God delivers those who hope in him in tribulation, as is clear from Daniel and the youths in the furnace. Then should someone experiencing tribulations do nothing so that he might be delivered? The Lord said the contrary: **If you are persecuted in one town, flee to another **(Matt 10:23). And thus it should be said that the Lord wants man to do what he can in all situations, while hoping in God. God will give to him whatever he sees as expedient. For if he did otherwise he would be a tempter and stupid. Therefore God has providence over all deeds of men, so that he provides for each one according to his own manner, differently for birds than for men; for to birds he did not give reason by which to procure their needs; but all their outfitting is from nature. But to man he gave reason by which he may procure his necessities; hence by giving man reason, he gave him all things. And thus if we do what is in us, he will also do what is in him.

627. Which of you. He draws the argument from experience. For it is clear that as God provides for animals in the working of nature, so also for men. For in man there is a certain part which is subject to reason, like the motive and appetitive part; and a certain part which is not, like the nutritive and augmentative. But by these parts that are subject to reason man differs from the brutes, and thus he is provided for differently, for he provides for himself by reason, while they do through their nature. But as to those things in which he shares with the brutes, he is equally provided for in all things. For all things are increased by the working of nature, and since the increase of the body is from divine providence, we should not omit spiritual works in our slight solicitude for temporal goods. He made the little and the great, and he has equally care of all (Wis 6:8). And this is which of you.

Hilary explains the state of future resurrection and says that in the resurrection all are equal in quantity and thus to some, quantity will be added. And this is which of you by thinking can add to his stature? But Augustine disproves this in his book City of God, and I believe that he speaks better. For it is said: he will transform the body of our lowness, to conform it to the body of his glory (Phil 3:21). Therefore those things that appeared in the resurrected Christ and were manifested to his disciples, these we should hope for in ourselves. But Christ rose in the same quantity in which he was before: therefore nothing was added to him and nothing was subtracted from him, for the Lord says no hair of your head shall perish (Luke 21:18). Hence it should be said that in the resurrection all will be conformed to Christ as to age and each one will resurrect in the quantity that he would have had at that age; but what is from a defect of nature, as in dwarfs, will be taken away. Hence they will rise in whatever quantity they would have attained if nature had not failed, up to the age of Christ.

628. And for raiment. Here he draws out the argument as to clothing. And first he sets down what he intends; second, he draws a comparison: third, he argues from these. The second is at consider the lilies; the third, at for if the grass. Fittingly, after concern for food and drink, a comparison to clothing is treated, for as food and drink attain to the necessity of life, so also does clothing: if we have food and clothing, we will be content (1 Tim 6:8), and Jacob said, if God will give me bread to eat and clothing to wear . . . then the Lord shall be my God (Gen 28:20).

Consider the lilies. He brings up an example and proposes two things: a comparison and the help of a divine promise at But I say to you. He says consider. But the benefit of considering divine works is that the soul breaks forth into praise of the creator: I will meditate on all your works (Ps 77:12). How they grow: but God gave the growth (1 Cor 3:6). They neither labor. For clothing the work of men and women is necessary: and this is they neither labor nor spin, or they neither labor to dye it, nor spin to prepare it. Hence neither for the sake of the dyeing nor for the substance of the clothing do they labor.

629. But I say to you. Here is set down the benefit of the divine promise. For he so provides that all human diligence could not match it; for those things done by art cannot match those done by nature. And this is what is meant by not even Solomon, who was more glorious than all other kings known to the Jews (cf. 2 Chr 1:12). And he says in all, for not for one day was he able to have clothing like the flowers have. And this is the explanation of Chrysostom, and the literal sense. Another way, not even Solomon, for those corporeal things have clothing without worry, but not Solomon. Hilary says: anagogically, by the lily is meant the holy angels: my beloved is mine and I am his (Song 2:16). And the Lord wants to banish concern about the resurrection as to clothing in the resurrection: for as the angels are clothed with brightness, so will our bodies be clothed.

For if the grass. Here he argues from an example. Above the Lord made mention of lilies; here he changes to grass, for he intends to argue from the lesser thing. Hence he points out a defect on the part of one so that he can show the excellence in the other. Hence he shows the excellence as to the dignity of substance: for we are men, a flower is grass: the grass withers, the flower fades (Isa 40:7); as to duration, for we are perpetual as to our soul, a flower is almost momentary, for it is today, and tomorrow is thrown into the oven. And he uses the indeterminate future for the determinate future, as in Gen 30:33: my justice will answer for me tomorrow; or let them be like the grass on the rooftops (Ps 129:6). And the excellence of our end: for man was made for beatitude, but things like this come for man’s use: who makes grass grow on the mountains and herbs for the service of men (Ps 147:8).

Or then he said above lilies and afterward grass, because flowers are to the grass as clothing is to men. For the use of clothing is precisely to protect and ornament: and if God provides for lesser things to be ornamented, much more will he for the needs of greater things. And this is if the grass of the field. O you of little faith, who do not hope for lesser things from God, as later: you of little faith, why did you doubt? (Matt 14:31). But Hilary does not continue with what has just been said. But as he sees the lilies as the holy angels, so by the grass is understood unbelievers: and indeed the people are the grass (Isa 40:7). For if God provides for unbelievers, foreknown for punishment, how much more will he provide for us, foreknown for eternal life.

630. Be not solicitous therefore. Here he concludes the argument. And concerning this he does two things: first, he infers one conclusion; second, he reasons to the same conclusion in another way, at for after all these things the gentiles seek. He determines separately about the solicitude for food and drink and for clothing; here he concludes about both: at be not solicitous therefore. And those things which were said above should be recited, for solicitude of temporal things is forbidden as to four things: namely, that we do not place our end in them; that we do not seek them unnecessarily; that we do not occupy our minds too much with them; that we do not despair of the providence of God. Here certain other things are set down, and he sets down one other meaning.

Hence he says be not solicitous therefore; that is, when you live in some society, do not be solicitous to have something special as your food, drink, and clothing: be among them as one of them (Sir 32:1). For after all these things the gentiles seek, as though to say: the unbelievers should not do this. Hence unbelievers are reproached; but the gentiles are reproached with this. And first, he sets down the error of the unbelievers; second, he disproves it; third, he shows what should be done by the faithful. The second is at your Father knows; the third, at ask therefore. Therefore he says: I say that you should not worry about this, for you should not be conformed to this age (Rom 12:2).

For after all these things the gentiles seek. And this is for two reasons, according to which ‘seek’ can be taken in two ways: for it can convey the notion of the end in the beginning, and in this way the gentiles do not believe in eternal things, who seek after these things as their end; or if they do not seek them as their final end, nevertheless they seek them with all solicitude because they do not believe in divine providence or, as a result, in God: like the gentiles who do not know God (1 Thess 4:5).

Accordingly he brings up divine providence. And it should be known that providence presupposes two things: knowledge and will, and thus he shows both. For providence is nothing else than the ordering of things to an end, namely, having fixed on an end, to choose the ways to arrive at that end. Hence first it is necessary to know and will the end; second, to know the end in relation to those things that are for the end, as a builder knows the order of arranging the stones in a house. Hence for God to have providence about human things, it is required that he know and be familiar with them and that he will to direct them to the end. And thus he says for your father knows: all things were known to the Lord our God before they were created (Sir 23:20); all are naked and laid bare to the eyes of the one to whom we must render an account (Heb 4:13). Therefore your Father wishes to minister to you: your providence, O Father, governs (Wis 14:3). For he would not be father unless he were a provider, as below: **if you who are evil know how to give your children good things **(Matt 7:11).

Seek you therefore. Here he sets down three things. The kingdom, as end, because by the kingdom of God eternal beatitude is meant. For something is properly said to be ruled when it is subject to the rule of a governor. But in life these things are not completely subject to God, for we are not without sins; and these things will be in glory, where we will do the divine will perfectly: blessed is he who eats bread in the kingdom of God (Luke 14:15). The second is the right path: for in the kingdom the way is walked by justice. Hence if you want to go to the kingdom of God it is necessary that you keep the justice of the kingdom.

And he says justice, not simply but his justice, for justice is twofold, the justice of a man, by which he presumes by his own powers to be able to fulfill the commands of God; and the justice of God, for by the help of grace a man believes he can be saved: being ignorant of God’s justice (Rom 10:3). The third is that he states and all these things will be added unto you. A generous merchant after the market is over gives something and adds to it. We have agreed with God on the day’s wages, which is eternal life (Matt 20:13). Hence whatever is superadded to the total is something added and not part of the reckoning. And this is and all these things will be added unto you. He does not say ‘they will be given’: the Lord does not afflict the just with famine (Prov 10:3); give me only the food I need (Prov 30:8).

And note that to seek first is understood two ways: as an end or as a reward. And in this way he says seek first the kingdom of God, and not temporal things. For we must not preach the Gospel so that we can eat, but vice versa. Likewise, 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 thing in the Lord’s prayer, where he lays down seven petitions. For first we should seek God’s good itself, namely, his glory; but in other things, first the kingdom of God; second, justice; third, thy will be done; fourth, those things that are added unto you, our daily bread.

But against this, and all these things will be added unto you, Augustine objects that the Apostle says he labors 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 as a physician sometimes takes away the food for the body’s health, so God for the soul’s health takes away temporal goods: or for one’s own good so that past sins are punished and future ones guarded against, or for the good of others so that they, seeing one’s patience, advance in the good.

Be not therefore. Here he forbids solicitude about future things. And first he sets down his own admonition; second, he explains it, at for tomorrow will bring worries of its own. Therefore he says do not worry.

631. And note that the Lord does not forbid man from being solicitous about what to eat the next day: for he does not teach us to keep a greater perfection than the apostles kept. But he himself had a purse, as is said in John 12:6, about Judas who carried the Lord’s money. Hence he did not teach what he did not do, he who began to do and teach (Acts 1:1). And again, the apostles gathered provisions, as is said in Acts 11:28–30. And here four interpretations are given, of which the last is the most literal. The first is from Augustine, who says this: do not worry about tomorrow, that is, about temporal things. For tomorrow is said for the future in Scripture. But temporal things change through yesterday and tomorrow: we do not think about the things that are seen . . . which are temporal, but the things which are not seen are eternal(2 Cor 4:18). But these temporal things which pertain to time have their own solicitude attached. And therefore he says for tomorrow will bring worries of its own; sufficent to the day, i.e., to the present life, is the evil, i.e., the necessity by which we are forced to provide about temporal things. And it is called evil because it is derived from the fault of our first parents.

Chrysostom: things that are accumulated are always accumulated so that they will be enough for a long time. Hence do not worry about tomorrow, i.e., for accumulating unnecessary things. For tomorrow, i.e., the excess of temporal things, finds its own worry, for men are worried about how to seize these riches for themselves. Sufficient to the day, i.e., it is sufficient to receive necessities.

Hilary: in any action two things are to be considered, namely, the action itself, and the action’s result. For that a man sows, this is a certain action, but what he should find, that is a certain result. Therefore the Lord wants us not to worry about those things that are not in our control, and this is the more literal and subtle reading.

The fourth is also from Jerome, and it is straightforward. Do not worry, is not to be understood about future time, but he wants the concern that should burden the future not to be in the present; for at the time of the harvest harvesters are sought, and not at the time of grape-gathering, and vice versa. And this is consonant with the text: tomorrow, i.e., the future time, will have its own worries; sufficient to the day is the evil thereof, i.e., the pain, the affliction, as in Sirach 12:9: in times of affliction even one’s friends disappear.