Thomas Aquinas Commentary Matthew 6:19-34

"Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal: for where thy treasure is, there will thy heart be also. The lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is the darkness! No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon. Therefore I say unto you, be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value then they? And which of you by being anxious can add one cubit unto the measure of his life? And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. But if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, [shall he] not much more [clothe] you, O ye of little faith? Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. Be not therefore anxious for the morrow: for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof." — Matthew 6:19-34 (ASV)

Lay not up for yourselves treasures on earth. Above, the Lord prescribed that we do not do works for the sake of [human] glory. Here, He teaches that we ought not to make riches our end in [doing] good works. For there are two evils which follow upon each other: covetousness and vainglory. For many seek riches, not out of necessity, but for ostentation.

Alternatively, the argument may be connected as follows: Above, the Lord did not teach nor suggest that we give alms or say prayers, but He taught the manner of doing these things. Now He wishes to encourage us to do these things, and so:

1. He encourages almsgiving.
2. He encourages prayers, where it is said, Ask, and it shall be given you.
3. He encourages fasting, where it is said, Strait is the way that leadeth to life.

Or it may be connected otherwise. Above, He taught that we ought not to do almsgiving and fasting on account of human glory. Here, He wishes to show, furthermore, that No man can serve two masters.

But the first [exposition] is the most in accord with the literal sense, and it is Chrysostom’s. Therefore, according to this meaning, because all [of these interpretations] are nearly the same, He does two things:

1. He teaches to avoid excessive care for riches.
2. He teaches to avoid anxiety for necessary things, where it is said, Therefore I say to you, be not solicitous for your life.

Concerning the first part, He does two things:

1. He advises not to gather excessive riches, and He proves this by reason of their instability.
2. He proves this from the harm that comes from it, where it is said, For where thy treasure is, there is thy heart also.

Concerning the first point, He does two things:

1. He sets forth the instability of earthly riches.
2. He sets forth the stability of heavenly riches which we ought to gather, where it is said, But lay up to yourselves treasures in heaven.

Or it may be connected otherwise. Above, He taught that we ought not to do almsgiving and fasting on account of human glory. Here, He wishes to show, furthermore, that No man can serve two masters.

But the first [exposition] is the most in accord with the literal sense, and it is Chrysostom’s. Therefore, according to this meaning, because all [of these interpretations] are nearly the same, He does two things.

Firstly, He teaches to avoid excessive care for riches, and secondly, He teaches to avoid anxiety for necessary things, where it is said, Therefore I say to you, be not solicitous for your life.

Concerning the first part, He does two things. Firstly, He advises not to gather excessive riches and He proves this by reason of their instability, and secondly, He proves this from the harm that comes from it, where it is said, For where thy treasure is, there is thy heart also.

Concerning the first point, He does two things. Firstly, He sets forth the instability of earthly riches, and secondly, He sets forth the stability of heavenly riches which we ought to gather, where it is said, But lay up to yourselves treasures in heaven.

Therefore, He first speaks thus: ‘I say that we ought not to do good works on account of earthly glory but also not to gather riches,’ and this is where it is said, Lay not up for yourselves treasures on earth. On earth, meaning in any earthly thing.

But according to this, it seems that kings and bishops act contrary to this precept. It ought to be said, however, that in treasures one can understand two things: namely, two kinds of abundance—more precisely, a necessary and a superfluous abundance. For it is superfluous for a private man to gather regal riches, while on the other hand, it is not superfluous for a king to do so, because he needs an abundance of riches for the protection and defense of his kingdom.

Hence, this is forbidden: namely, to accumulate riches beyond the needs of the person or office. The other thing that is understood by treasures is the confidence which is had in them, and this is also forbidden. This is what He says, Lay not up for yourselves treasures; Charge the rich of this world not to be highminded nor to trust in the uncertainty of riches, but in the living God (1 Timothy 6:17), and, That hoard up silver and gold, wherein men trust .

Afterwards He shows their instability, where it is said, Where the rust, and moth consume, and where thieves break through and steal. He relates three kinds of things by which riches are literally destroyed. For riches are either possessed in metals, or in clothes, or in stones and the like. Metals are consumed by rust, clothes by moths, but thieves carry away stones.

Alternatively, it can be expounded otherwise. Another text reads, “Where moths consume and banquetings clear away,” meaning they are eaten. Chrysostom expounds this passage as follows: Temporal goods are destroyed in three ways:

1. They are destroyed as regards the things themselves, for from clothing comes forth the moth.
2. They are destroyed by the luxury of their owner; hence He says, they are eaten.
3. They are destroyed by strangers; hence He says, thieves break through and steal.

But someone could say that this does not always happen. Chrysostom says that even if it does not always happen, it nevertheless frequently happens; and if it does not frequently happen, it nevertheless could happen. The Lord wishes this to be proven because He teaches us to put our hope in lasting and stable things: That which the palmerworm hath left, the locust hath eaten (Joel 1:4).

Mystically, rust is visible, but the moth hides. Hence, by rust carnal sins can be understood, and by the moth spiritual sins can be understood. For some sins are committed against oneself, and these are understood by rust and the moth; other sins are committed to the scandal of another, and this is understood by thieves.

Alternatively, it may be expounded otherwise. Rust tarnishes beauty; therefore pride can be understood, which lies in wait for good works so that they perish: As a brass pot his wickedness rusteth . So the moth corrodes clothing, which are the exterior works that are consumed through envy: As a moth doth by a garment, and a worm by the wood: so the sadness of a man consumeth the heart (Proverbs 25:20). Now the demons, when they are unable to deceive by stealth, draw men to vainglory, and this is what is said, where thieves break through and steal. Having set forth earthly instability, He sets forth the stability of heavenly treasures.

And it ought to be noted, according to Augustine, that these words ought not to be understood of the corporeal heaven, because we ought not to fix our heart in evil corporeal things nor have our treasure there. Hence, in heaven ought to be understood to mean in spiritual goods, that is to say, in God Himself: The heaven of heaven is the Lord’s: but the earth he has given to the children of men (Psalms 113:24).

And He says, treasure, because if a carnal man wants to gather more and more on earth, it ought not to suffice for [a spiritual man] that he have whatsoever place in the kingdom of heaven, but that he may have a greater reward. Therefore He says, treasure, meaning they abound with rewards [in heaven]. And He says, to yourselves, because, as it is said, If thou do justly, what shalt thou give him, or what shall he receive of thy hand? (Job 35:7).

Then He shows how one ought to lay up treasure: Sell all whatever thou hast and give to the poor: and thou shalt have treasure in heaven (Luke 18:22), and, If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven (Matthew 19:21). Therefore, by almsgiving treasure is laid up, and thus Chrysostom says that He is here encouraging almsgiving.

This treasure is incorruptible because it does not have corruption of itself, because neither moth [nor rust consumes it] as regards the body (This corruptible will put on incorruption (1 Corinthians 15:53)), nor as regards the soul (And thy people shall be all just, they shall inherit the land for ever (Isaiah 60:21)), nor [corruption] from outward things, meaning by those lying in wait, that is to say, the demons. This is what is said, where thieves break through and steal, neither secretly nor openly: They shall not hurt, nor shall they kill in all my holy mountain (Isaiah 11:9).

Where thy treasure is, there is thy heart also. Here He intends to show that we ought [to lay up treasure] in heaven and not [on earth] primarily because of the harm which arises from it, and this harm is twofold: the first is distraction of heart, and the second is alienation from God, where it is said, No man can serve two masters.

Concerning the first part (distraction of heart), He does two things:

1. He relates the harm of the distraction of heart.
2. He shows the magnitude of this harm, where it is said, The light of thy body is thy eye.

He says, therefore, I said that thieves break through, etc., but something else unfitting remains. Hence, For where thy treasure is, there is thy heart also. For “Wherever love is, there the eye is also”; and, While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal: but the things which are not seen, are eternal (2 Corinthians 4:18). But these men do the opposite: The eyes of fools are in the ends of the earth (Proverbs 17:24).

And because few consider this harm, namely, distraction of heart, therefore the Lord shows how great this danger is by an example. Hence, The light of thy body is thy eye. He instructs through sensible things about intellectual things, and these words can be read in two ways.

Firstly, the Lord is making a comparison with the corporeal heaven, and afterwards adapts the comparison to spiritual things, where it is said, If then the light that is in thee, be darkness. This exposition is clear. Concerning this, He does three things:

1. He shows the role of the eye.
2. He shows the benefit of a good eye.
3. He shows the harm of a hidden evil.

He says, therefore, The light of thy body is thy corporeal eye, which as a light directs [the body]; If thy eye be single, meaning powerful for seeing, according to Jerome (otherwise it could not be understood of the corporeal eye). Hence, it is single, meaning powerful for seeing. For when a man has weak eyes, one thing is seen as two. Hence, if the eyes can be fixed on one thing on account of their strength, thy whole body shall be lightsome, for by the light of the eye daylight is captured for directing all the members in their acts. But if thy eye be evil, meaning troubled (more precisely, blear-eyed), likewise thy whole body shall be darksome, meaning all the members act as though they were in darkness.

Afterwards He applies the comparison: If then the light that is in thee be darkness: the darkness itself how great shall it be! Concerning this light, it is written, The light of thy countenance, O Lord, is signed upon us: thou hast given gladness in my heart (Psalms 4:7).

Therefore, He wishes to say that if the heart, which is the eye of the soul, is darkened by applying itself to earthly things, the other eyes (which according to their natures are darkness because they can only know corporeal things) will be very dark. Hence, if reason, which can be directed to spiritual things, is directed to earthly things, then all the senses are directed to earthly things; and this is what is said, If then the light that is in thee, etc.

Alternatively, it is expounded otherwise. The Lord wishes here to speak about the spiritual eye, and He wishes to use these words, If then the light that is in thee, etc., to prove the aforesaid by an argument from a less important case, and [the rest] is as said before.

He says, therefore, The light of thy body is thy eye. Here the eye can be expounded in four ways: namely, the eye of reason as it was said, and this is the exposition according to Chrysostom and Hilary. For as by a lamp things are illuminated to be seen, so by reason things are enlightened for acting: The spirit of a man is the lamp of the Lord (Proverbs 20:27).

If thy eye be single, meaning if your whole mind is directed to one thing, namely to God, thy whole body shall be lightsome. And if thy eye be evil, meaning it is applied to earthly things, thy whole body shall be darksome. This can be understood in two ways. For the body will be lightsome or darksome as to present works. It will be lightsome if all the exterior members operate for God’s sake; and when this happens, reason will be directed to God, because then the members are kept pure from sin, since sin does not come forth except from the consent of the mind. But if thy eye be evil thy whole body shall be darksome. If reason is occupied with earthly things, [then thy whole body shall be darksome] because then the members will be occupied with dark works: Cast off the works of darkness and put on the armor of light (Romans 13:12).

Or it is expounded otherwise, according to Hilary. If thy eye be single, meaning if reason is simply directed to God, thy whole body shall be lightsome, because from the clarity of the soul redounds the clarity of the body. And so it is said, The just shall shine as the sun, in the kingdom of their Father (Matthew 13:43). But if thy eye be evil, etc.

Or it can be expounded otherwise, according to Augustine. By the eye, the intention is understood. For man first considers the distance to the destination, and afterwards goes forth. So in doing works, he first determines the end [of the works] and from the end, the intention proceeds to doing the works; therefore the eye directs [the deeds]: Her lamp shall not be put out in the night. She hath put out her hand to strong things (Proverbs 31:18–19). Hence, if the intention shall have been pure, the work or an accumulation of works proceeding from that intention will be pure. This ought to be understood of those [works] which are in themselves good, because, as it is said, The damnation is just of those who said, Let us do evil that there may come good (Romans 3:8). If, however, the intention shall have been perverse, the whole working is rendered darkness. Nor ought it to be seen as strange if by works the body is signified, because, as it is said, Mortify therefore your members which are upon the earth, etc. (Colossians 3:5).

Thirdly, [Chromatius] sets forth [another exposition]: The eye of the soul is faith, which directs every work: Thy word is a lamp to my feet, and a light to my paths (Psalms 118:105). “A lamp to my feet” is simple when it does not vacillate. But Faith works through charity (Galatians 5:6). If, however, faith becomes depraved, the whole body, [meaning] one’s works, is darksome: All that is not of faith is sin (Romans 14:23).

Or it is expounded otherwise. The eye signifies prelates, who are among those able to see, according to what is said, David’s men said: Thou shalt go no more out with us to battle, lest thou put out the lamp of Israel (2 Samuel 21:17), and, As the judge of the people is himself, so also are his ministers .

Now that which He says, If then the light that is in thee, be darkness, according to the first exposition, He is syllogizing from the preceding propositions, and according to these propositions He is proving the preceding proposition. It is as though you were to say, If thy eye be single, thy whole body shall be lightsome, etc., and the proof is, If then the light that is in thee, be darkness, about which less is seen, the darkness itself how great shall it be. If the light of reason is dark, the deed will also be dark. In this respect the exposition is not changed, but it is related to other things such that, as Augustine says, anyone can know the kind [of a deed] from one’s intention, but one cannot know what kind of result one’s deed may have. Hence, the intention is light, but the deed is darkness: For all that is made manifest is light (Ephesians 5:13).

Or it is otherwise, according to Augustine, who says that there are two kinds of works: works of light and works of darkness: Let us, therefore cast off the works of darkness and put on the armor of light (Romans 13:12). If then the light work of justice, that is in you be darkness, meaning, it is done due to a bad intention, the darkness itself, meaning the bad actions, how great shall it be.

Or it is otherwise. If one’s faith is bad, everything directed by faith is bad; and similarly if a prelate is bad, all the more will his subjects be bad.

No man can serve two masters. Above, the Lord put forth one teaching that we ought not to accumulate treasures on earth because the heart is distracted by this. Now He puts forth another, because, in fact, accumulating treasures makes one a stranger in respect to God, and this is what He says, No man can serve two masters.

Or it can be continued otherwise. Above, He warned us not to accumulate treasures on earth, but in heaven. But someone could say, ‘I want to gather treasures in heaven and on earth,’ and so here the Lord shows this to be impossible, saying, No man can serve two masters. But the first continuation is better, and it is Chrysostom’s.

This passage can be read in two ways. Firstly, so that these words, No man can serve two masters, are understood as a conclusion or inference; and then the Lord, according to the exposition of Chrysostom and Jerome, goes on to common opinions to illustrate His point. In another way, it can be understood to be read such that the Lord first states what He wants [to say] and afterwards He goes on [to different points], and this is according to Augustine. Now let us follow both through.

Therefore, according to the first exposition, He does two things:

1. He relates the common opinion and custom of men.
2. He gives the reason, where it is said, For either he will hate the one, and love the other.

He says, therefore, No man can serve two masters. Now the reason for this will appear if we properly understand what a slave is and what a master is. For the notion of a slave consists in the fact that he belongs to another, namely, to his master. Hence, his end is his master. Now it is impossible that one thing be directed toward two things as toward two final ends. If, therefore, it belongs to his being a slave that he order his actions to his master as to his final end, it is impossible that he serve two masters: The bed is straitened, so that one must fall out, and a short covering cannot cover both (Isaiah 28:20). Yet a slave can have two masters, of which one is under the other, as one end can be under another end; or according to the Gloss, No man can serve two contrary masters, because if they consent, they are one master.

He gives the reason [for this opinion of men, where it is said], Either he will hate the one, and love the other. And it ought to be known that rulership is twofold. For some men rule in this way, because they are loved by their subjects, and this is royal rulership. Other men rule such that they are feared, and this is the rulership of tyrants.²²² Therefore, if a slave serves his master with love, then it befits him to hate an opposing master. If, however, the slave serves his master with fear, then it is befitting that ‘you sustain the one,’ meaning that you tolerate the one, ‘and you despise the other,’ and this is what He says, Or he will sustain the one, and despise the other.

Concerning this rulership that ought more to be sustained than loved, it is written, When the wicked shall feign to bear rule, the people shall mourn (Proverbs 29:2), meaning he will sustain patiently by tolerating. No man can serve two masters, but God and the devil are opposing masters, because they are inclining to opposite things; therefore, You cannot serve God and mammon. Mammon means riches in the Persian language, according to Jerome.

Nevertheless, it ought to be known that it is one thing to abound with riches and another thing to serve them. For some men abound with riches and [use them] for their ordained good [end], and these men do not serve riches. Others have riches and they take neither corporeal nor spiritual benefit [from them], and these men serve their riches, because they afflict themselves in order to acquire riches: There is also another evil, which I have seen under the sun, and that frequent among men: A man to whom God hath given riches, and substance, and honour, and his soul wanteth nothing of all that he desireth: yet God doth not give him power to eat thereof, but a stranger shall eat it up. This is vanity and a great misery (Ecclesiastes 6:1–2). For in whatever thing a man places his last end, that thing is his god (Whose God is their belly (Philippians 3:19)), or by mammon the devil is understood, who is in charge of riches; not that he is able to give them but because he uses them to deceive. For some spirit is in charge of every vice. Hence, the spirit appointed to avarice allures men to sinning. This is one exposition of this passage.

No man can serve two masters [can also be expounded] such that it is read illatively and generally. Now Augustine understands this passage spiritually, namely, of God and the devil, who are opposed (What concord hath Christ with Belial? (2 Corinthians 6:15)) and He is saying that you are unable to be partakers [of them both] at the same time: How long do you halt between two sides? If the Lord be God, follow him: but if Baal, then follow him (1 Kings 18:21). For either he will hate the one, meaning the devil, and love the other, meaning God. And notice that He did not say the converse, but He said, or he will sustain the one, because every creature is naturally disposed to love God. But the devil, because he has a depraved nature, is immediately abhorred since no one loves evil, and so He said, or he will sustain the one, because the devil is endured as an oppressing tyrant; just as someone endures the master of a handmaid to whom he is joined by affection, not because he loves the master but on account of the handmaid. So cupidity endures the devil on account of cupidity, which is the handmaid of the devil. Hence, when someone wants to take pleasure in any sin, in that he enjoys it, he suffers the slavery of the devil, and this is what is said, or he will sustain the one; and insofar as he endures [the slavery of the devil] he withdraws from God’s commandments, and by withdrawing he despises [God], and this is what is said, and despise the other.

But here it is objected concerning this which is said [by Augustine above], namely, that God is not hated, that the Psalm says, The pride of them that hate thee ascendeth continually (Psalms 73:23); therefore, someone has hatred towards God. On account of this passage, Augustine, in his book Retractions, retracts what he had said before, namely, that goodness itself cannot be hated. And yet both are true, because if it is considered what God is, namely, goodness itself, He cannot be hated, because a good thing is always loved in itself; however, He can be hated as to an effect which is contrary to the will. So then it is evident that one cannot serve two masters: Woe to the sinner that goeth on the earth two ways .

Therefore I say to you, be not solicitous. After the Lord showed that we ought not to place our end in earthly and superfluous treasures, He wishes also to show that [we ought not to be anxious] in acquiring the necessaries of life, and this is what He says, Therefore I say to you, be not solicitous for your life. Concerning this He does two things:

1. He forbids anxiety for necessaries of life as to present things.
2. He forbids it as to future things, where it is said, Be not solicitous therefore, saying: What shall we eat.

About the first point, He does two things:

1. He proposes what He intends.
2. He proves the proposition, where it is said, Is not the life more than the meat.

He says, therefore, Therefore I say to you, be not solicitous, as though He were to say, ‘Because you cannot serve God and mammon, therefore you ought not to serve riches so that you may serve God.’

Neither for your life (animae), what you shall eat. But it seems that the soul (anima) does not need food. I reply that although it does not need food of itself, yet it needs food insofar as it is joined to a body, because without life it could not be there or otherwise be called a soul in that instance: He that loveth his life shall lose it and he that hateth his life in this world keepeth it unto life eternal (John 12:25).

Nor for your body. Observe that from this passage heresies took their origin. For, according to Augustine, there were some men saying that it was not lawful for a contemplative man to work, and against these men Augustine made a book, On the Work of Monks. But how these words that the Lord says ought to be understood, we ought to investigate from the saints. Note that it is said, If any man will not work, neither let him eat (2 Thessalonians 3:10), and one will understand from these words the work of the hands, as is evident from the preceding words. Hence also, as an example, the Apostle himself worked with his hands.

But are all bound to do this? If all are bound, then either it is a precept or a counsel. If it is a precept, no one ought to be exempt; if it is a counsel, then to whom is it given? It is certain that it was a precept for the people of his time because then there were no religious. To a counsel, however, no one is bound except from a vow, therefore all can desist [from doing this]. I reply that this is a precept and all are bound to this, because it was given to all men. For the Apostle is speaking to the whole Church. But something is a precept in two ways: on account of itself and on account of something else.

For example, if you take the cross to go across the sea, it is a precept that one go, and the precept is on account of itself; but that you would seek a ship, this is a precept not on account of itself but on account of something else, because whoever is bound to some end is also bound to everything which is for the end.

Now everyone is bound to conservation of his life by the natural law, and thus they are bound to everything else by which life is preserved. If, therefore, someone has the wherewithal by which he can live, he is not bound to labor with his hands, and therefore the Apostle does not say, ‘with one’s hands,’ but, If any man will not work, etc., as though he were to say, ‘You are bound to labor in that manner by which [you are able] to eat.’ Now who are bound to labor with their hands, this matter may be put aside for the time being.

Now, in that He says, solicitous, it should be known that solicitude pertains to foresight, but not every foresight is solicitude. But solicitous in its proper sense means foresight with diligence, which is the vehement application of the mind. Therefore, here solicitude implies a vehement application of the mind. Now, in this vehement application, there can be sin in four ways:

1. There is sin when there is solicitude for temporal things as the ultimate end, and in this way it is reprehended: The expectation of the solicitous shall perish (Proverbs 11:7).

2. There is sin when someone cares too much about acquiring temporal things, and in this way the following words are understood: To the sinner God hath given vexation, and superfluous care, to heap up and to gather together, and afterwards it is said, But this also is vanity, and a fruitless solicitude of the mind (Ecclesiastes 2:26).

3. It is a sin when a soul occupies itself excessively with thoughts of temporal things. Hence Jerome says, “The toil is to be undergone, the anxiety put away”; and in this way the words are understood: But he that is with a wife is solicitous for the things of the world: how he may please his wife. And he is divided (1 Corinthians 7:33), because his heart is drawn apart to diverse things.

4. It is a sin when foresight is accompanied by a certain fear and desperation, for it seems to some men that they can never acquire so much that it can be sufficient for them.

And He forbids all these things here, as is evident from His following words. So, in regard to this last way, the words are understood, be not solicitous to seek after the asses (1 Samuel 9:20), meaning, do not despair of finding them.

Is not the life more than the meat? Above, the Lord taught that we ought not to be solicitous for the necessities of life; here He presents the reason for His admonition, and He puts forward three reasons. The first reason is taken from the greater [to the less], the second reason is taken from the less [to the greater], and the third reason is taken from the opposite. The second reason is where it is said, Behold the birds of the air. The third reason is where it is said, Be not solicitous therefore.

The first of these reasons is as follows: He who gave the greater will give the less. But the Lord gave the soul and the body; therefore, He will give the food. And this is what is said, Is not the soul (anima) more than the meat? meaning, the life (vita), for we do not live in order to eat, but vice versa. For food is ordained for life, therefore life is better [than food], just as the end is better than those things which are for the end; and similarly, clothing is for the sake of the body, and not vice versa.

Now, that God gave the soul and body is stated where it says, firstly, God formed matter for the body (Genesis 2:7), and He breathed into the matter for the soul. But He who gave [life] will preserve it by giving those things which are necessary [to preserve life]; He created all things that they might be . Hilary expounds this otherwise, for he says, “Since solicitude implies a certain doubting, the Lord wanted to remove doubting concerning the future resurrection of the soul.” Be not solicitous for your life, meaning, ‘You do not want to disbelieve concerning the resurrection, because He who will reform the body in the resurrection will preserve [your life] without clothing and food.’ But this is not a literal exposition.

Afterwards, the second reason is from the less, and it is the following: He who provides for lesser things, things about which one cares little, will also provide for the greater things. But God provides for the plants and the birds, etc. And concerning this, He does two things. Firstly, He deduces the reason as to food, and secondly, as to clothing, where it is said, And for raiment why are you solicitous? About the first point, He does two things.

Firstly, He teaches to cast away solicitude by the example of the animals; secondly, on account of its inefficacy, where it is said, And which of you by taking thought, can add to his stature one cubit? About the first part, He does four things:

1. He proposes for consideration the brute animals. Therefore, Behold the birds of the air, meaning, ‘consider [them]’; Ask now the beasts, and they shall teach thee: and the birds of the air, and they shall tell thee (Job 12:7). For from the consideration of these things man sometimes learns; Go to the ant, O sluggard, and consider her ways, and learn wisdom (Proverbs 6:6). For they neither sow.

2. He points out the lack [of solicitude] accompanying these things.

3. He points out Divine providence.

4. It is argued from the latter.

Man’s food is his daily bread. For its acquisition, it is obtained by a threefold work: by sowing, by reaping, and by storing. Hence, He excludes these three things from birds, For they neither sow, etc. Now there is also a sowing of spiritual doctrine: Behold the sower went forth to sow (Matthew 13:3), [meaning the sowing] of good works: To him that soweth justice, there is a faithful reward. Clemency prepareth life (Proverbs 11:18–19), and, He who soweth sparingly shall also reap sparingly: and he who soweth in blessings shall also reap blessings (2 Corinthians 9:6).

And there is also a bad sowing of carnal sins: He that soweth in his flesh of the flesh also shall reap corruption (Galatians 6:8), [and there is a bad sowing] of spiritual sins: On the contrary, I have seen those who work iniquity, and sow sorrows, and reap them (Job 4:8). Now the holy preachers reap when they bring some men to the faith: I have sent you to reap that in which you did not labor (John 4:38).

Afterwards, the help of Divine Providence is related, and He says, and your heavenly Father. He is not the Father of those things, because properly God is the Father of rational creatures who are [made] to His image (Genesis 1:25). He also says, heavenly, because we have something for attaining heaven, namely, our soul which pertains to a likeness of substances. Therefore, [if] our Father feeds those things of which He is only their God, much more will He [feed] us of whom He is our Father: Who giveth to beasts their food: and to the young ravens that call upon him (Psalms 146:9).

Afterwards it is argued, Are not you more? meaning of greater value by ordination, namely, Let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth (Genesis 1:26). For sometimes a horse is sold for more than a man, because the valuation of a thing is twofold. The valuation is either in respect to the order of nature, and in this way man is better than other things, or it is in respect to a valuation or perhaps to pleasure, and in this way sometimes an animal is sold for more.

About this passage, it should be considered that some men (I believe it was Origen) expounded it otherwise. They say that by birds is understood the holy angels, who do not exercise bodily labors, and yet God feeds them with spiritual food, concerning which it is said, the bread of angels (Psalms 77:25). But as Jerome says, this cannot stand because God adds, Are not you of much more value than they?

Hilary, however, understands by the birds of the air that are fed (insofar as they are preserved in the being of their nature) the devils. And men are more than they, because the Lord adduces as a proof that if those who are predestined to death are sustained by God, much more will we be sustained by Him. But according to Augustine, these things that our Lord says are not to be taken allegorically, because the Lord wishes to draw an argument from these sensible things to show the proposition.

But it should be known that here there was an error of certain men, who said that it is not lawful for spiritual men to labor corporeally on account of this similitude of the birds. Against these men, Augustine, in his book On the Work of Monks, says that it is impossible for men to imitate the life of birds in everything. Therefore, some perfect men went into the desert and rarely went to the city; hence, it was necessary for them to gather much of their food. On the other hand, the Apostles worked with their hands; hence, not to labor does not pertain to perfection. And Augustine gives the example that God frees those who are hoping in Him, as is evident concerning Daniel and the boys in the furnace.

Therefore, should one placed in trials do nothing so that he might be freed? On the contrary, because the Lord said, When they shall persecute you in this city, flee into another (Matthew 10:23). And therefore I reply that the Lord wishes that in all things man would do what he can while hoping in God.

God will give to him what He sees to be expedient, because, on the other hand, if he were to do otherwise, he would be tempting God and be foolish.

Therefore, God has providence concerning man’s actions, yet He provides for everyone according to their manner [of being], for He provides in one way for men and another way for birds, because He did not give the power of reason to birds by which they can procure things necessary for themselves.

But all is endowed to them by their nature, but to man He gave the power of reason by which he may procure things necessary for himself. Therefore, He gave all things to man by giving him the power of reason, and therefore if we do what is in our power, He will do what is in His power.

And which of you by taking thought, can add to his stature one cubit? Here He draws out an argument from experience. For it is evident that as God provides for the animals in the works of nature, so He provides for man. For in man there is a certain part that is subject to reason, such as the parts consisting of the motive and appetitive powers, and there are others that are not subject to reason, such as the nutritive and augmentative powers. But man, in regard to those things that are subject to reason, differs from brute animals and thus is provided for differently, because he is provided for through his reason, while others are provided for through their nature. But as to those things in which he shares equally with the brute animals, 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 ought not, in view of the slightest solicitude for temporal things, to put aside spiritual works: He made the little and the great, and he hath equally care of all . And this is what He says, And which of you by taking thought, can add to his stature one cubit?

Hilary expounds this passage concerning the state of the future resurrection. He says that in the resurrection all will be equal in quantity, and therefore quantity will be added to some men, and this is the meaning of And which of you by taking thought, can add to his stature one cubit? But Augustine disproves this in his book, City of God, and I believe that he speaks better. For it is said that He will reform the body of our lowness, made like to the body of his glory (Philippians 3:21). Therefore, we ought to hope that those things that appeared in Christ when He rose, and were shown to the disciples, will be in us. But Christ rose in the same quantity in which He was before, therefore nothing accrued to Him, nor likewise is anything taken away from anyone, because the Lord says, a hair of our head shall not perish (Luke 21:18).

Hence, he replies that in the resurrection all men will be conformed to Christ as to their age, and everyone will rise in the quantity that he would have had at that age. Now what results from a defect of nature in dwarfs will be taken away. Therefore, they will rise in such quantity and quality as they would have attained if nature had not failed them in reaching that age, namely, Christ’s age.

And for raiment why are you solicitous? Here He deduces a reason as to clothing, and firstly He states His intention; secondly, He makes a comparison; and thirdly, He argues from these points. The second part is where it is said, Consider the lilies of the field, and the third part is where it is said, And if the grass of the field.

After solicitude for food and drink, He suitably discusses solicitude for clothing, because just as food and drink become necessities of life, so also does clothing: Having food and wherewith to be covered, with these we are content (1 Timothy 6:8). And Jacob said, If God shall be with me, and shall keep me in the way, by which I walk, and shall give me bread to eat, and raiment to put on and I shall return prosperously to my father’s house: the Lord shall be my God (Genesis 28:20–21).

Consider the lilies of the field. He presents an example and puts forward two things: a comparison and the help of a Divine promise, where it is said, But I say to you. He says, therefore, Consider the lilies of the field. Now the consideration of Divine works helps in that the soul breaks forth into praise of the Creator: And I will meditate on all thy works: and will be employed in thy inventions. Thy way, O God, is in the holy place: who is the great God like our God? (Psalms 76:13-14).

How they grow; But God gave the increase (1 Corinthians 3:6). They labor not. For clothing, the work of men and women is needed, and this is what is said, They labor not, neither do they spin. Or they labor not to dye, neither do they spin to prepare [the clothing]; hence, they labor neither on account of the color nor on account of the substance of the clothing.

But I say to you. Here the benefit of the Divine promise is related. For He provides in such a way that all human efforts cannot be equated to His, because the things that occur by art cannot be equated to those things that occur by nature. And this is what He says, that not even Solomon in all his glory was arrayed as one of these, who was more glorious than all the kings known by the Jews: Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him to a high degree (2 Chronicles 1:1). And He says, in all his glory, because he could not have clothing for one day as the flowers have; and this is the exposition of Chrysostom and is the literal meaning.

Or, not even Solomon, etc., can be expounded otherwise: namely, that these corporeal things have clothing without solicitude, which Solomon did not have.

Hilary says, anagogically, that by the lilies the holy angels are signified: My beloved to me, and I to him who feedeth among the lilies (Song of Solomon 2:16). And the Lord wishes to eliminate solicitude concerning clothing in the resurrection, for just as the angels are clothed with brightness, so also will our bodies be clothed.

And if the grass of the field which is to day, and to morrow is cast into the oven, God doth so clothe, etc. Here He argues from an example. Above, the Lord had made mention of the lilies; here He changes the lilies to the grass of the field, because He intends to argue from the less. Hence, on one hand He points out a defect [of grass] to show man’s preeminence, whence on the other hand He shows man’s preeminence as to his dignity of substance, because we are men but a flower is the grass of the field: The grass is withered, and the flower is fallen, because the spirit of the Lord hath blown upon it (Isaiah 40:7). He shows man’s preeminence as to his duration, because we are perpetual as to our soul, but a flower is, as it were, momentary, because it is to day, and to morrow is cast into the oven. And He uses the indeterminate future for the determinate future, as it is said, My justice shall answer for me tomorrow (Genesis 30:33), and, Let them be as grass upon the tops of houses: which withereth before it be plucked up (Psalms 128:6). He shows man’s preeminence as to his end, because man is made for the sake of beatitude; however, the end of things of this kind is so that they may come into man’s use: Who maketh grass to grow on the mountains, and herbs for the service of men (Psalms 146:8). Or therefore He said above, lilies, and afterwards, grass, because flowers are to grass, as clothing is to men. For it is the use of clothing, namely, for protecting and covering, and if God provides for the lesser things as to their adornment, much more will He provide for the greater things as to their necessities of life. And this is what is said, And if the grass of the field which is to day, and to morrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith, who have not hoped for the least things from God: O thou of little faith, why didst thou doubt? (Matthew 14:31). Hilary, however, does not continue with the previous exposition, but says that just as by the lilies the holy angels are understood, so by the grass of the field unbelievers are understood: Indeed the people is grass (Isaiah 40:7); because if God provides for unbelievers, foreknown to eternal punishment, how much more for us who are foreknown to eternal life.

Be not solicitous therefore, saying: What shall we eat: or what shall we drink, or wherewith shall we be clothed? Here [His proposition] is argued, and about this He does two things. Firstly, He infers one conclusion, and secondly, He infers another, where it is said, For after all these things do the heathens seek.

Above, He treats separately concerning solicitude about food and drink, and about clothing. Here, He concludes concerning both. Hence, He says, Be not solicitous therefore. And those words which He said above ought to be recalled, namely, that solicitude for temporal things is forbidden in four ways: namely, that we may not put the end in them, that we ought not to seek them excessively, that we ought not to occupy our mind with them too much, and that we ought not to despair of God’s providence.

Here, certain other things are related, and He sets forth one other meaning. Hence, He says, Be not solicitous therefore, etc., meaning, when you live in some society, do not be solicitous to have something special in food, drink, and clothing: Be among them as one of them . For after all these things do the heathens seek. It is as though He implies that believers ought not to do this; hence the unbelievers are rebuked. But the heathens are rebuked concerning this; therefore, etc. And firstly, He relates the error of the unbelievers; secondly, He disproves it; and thirdly, He shows what ought to be done by the believers. The second part is where it is said, For your Father knoweth that you have need of all these things, and the third part is where it is said, Seek ye therefore first the kingdom of God. He speaks, therefore, as follows, ‘I say that you ought not to be solicitous about this because you ought not to be conformed to this world (Romans 12:2).’

For after all these things do the heathens seek, and He says this for two reasons, according to which “to seek” can be taken in two ways. It can chiefly imply the notion of an end, and in this way the heathens, who do not believe in eternal things, seek after these things as their end. Or if they do not seek them as their ultimate end, nevertheless they seek everything with solicitude, because they do not believe in Divine providence, and consequently they also do not believe in God: Like the Gentiles that know not God (1 Thessalonians 4:5).

Afterwards, He defends Divine providence, and it should be known that providence presupposes two things, namely, knowledge and will, and therefore He shows both. For providence is nothing other than the ordination of some things to their end; namely, the end having been predetermined, to choose the means by which one may arrive at the end. Hence, firstly, it is necessary that one know and will the end; secondly, that one know the order of importance of the things directed to the end, just as a builder knows the order of the stones to be put into a house. Therefore, for God to have providence concerning human affairs, it is required that He know and understand those things, and that He wills to direct [those things] to their end. And therefore He says, For your Father knoweth that you have need of all these things: For all things were known to the Lord God, before they were created: so also after they were perfected he beholdeth all things , and, All things are naked and open to his eyes (Hebrews 4:13). Your Father, therefore, wishes to administer [human affairs]: But thy providence, O Father, governeth it . For He would not be a father unless He was a provider: If you then being evil, know how to give good gifts to your children: how much more will your Father who is in heaven, give good things to them that ask him? (Matthew 7:11).

Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you. Here He points out three things.

1. He points out the kingdom of God as the end, because in the kingdom (regnum) of God is understood eternal beatitude. For then something is properly ruled (regitur) when it is submitted to the rulership (regulae) of the one governing. But in this life men are not completely submitted to God, because we are not without sins, and this [submission] will be in glory where we will perfectly do the Divine will: Blessed is he that shall eat bread in the kingdom of God (Luke 14:15).

2. He points out the correct means. For one advances to the kingdom of God by justice. Hence, if you wish to go to the kingdom of God it is needful that you keep the justice of the kingdom. And He says, justice, not simply, but his, because justice is twofold: man’s justice, by which man presumes by his own strength to be able to fulfill God’s commandments, and God’s justice, by which, with the help of grace, man believes that he can be saved: They, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God (Romans 10:3).

3. The third thing that He points out is, and all these things shall be added unto you. A generous seller of his possessions gives and adds something, and we have agreed with God for a penny a day (Matthew 20:2), which is eternal life. Hence, whatever He adds besides, all is a certain addition and there is no computation, and this is what is said, and all these things shall be added unto you. He does not say, ‘shall be given’: The Lord will not afflict the soul of the just with famine (Proverbs 10:3), and, Give me neither beggary, nor riches: give me only the necessaries of life (Proverbs 30:8).

And notice that Seek ye first can be understood in two ways, as an end or reward, and in this way He says, Seek ye first the kingdom of God, and not temporal things. For we ought not to preach the Gospel so that we may eat, but vice versa. If you do not firstly seek the kingdom of God, you pervert the order.

And it should be known that the Lord likewise teaches in His prayer, where the seven petitions are set forth, that firstly we ought to seek God’s good itself, namely, His glory, [hence it is said, “Hallowed be thy name”]. In other petitions, however, we ought to seek firstly God’s kingdom [hence, “Thy kingdom come”], secondly, His justice [hence, “Thy will be done”], and thirdly, [we ought to seek virtues and merits, hence,] “Thy will be done,” [fourthly, we ought to seek the necessities of life,] which are to be added unto you, [hence], “Give us this day our supersubstantial bread,” etc.

But contrary to these words, And all these things shall be added unto you, Augustine objects that the Apostle says, Even unto this hour we both hunger and thirst and are naked and are buffeted and have no fixed abode (1 Corinthians 4:11), and, I have labored in hunger and thirst, in fastings often, in cold and nakedness (2 Corinthians 11:27). And he answers that God, as a wise doctor, knows what is expedient. Hence, as a doctor sometimes withdraws food on account of the health of the body, so God, on account of the health of the soul, withdraws temporal things because it is for our good: namely, so that past sins are punished and we may be on our guard against future sins, and for the good of others, so that by seeing our patience they may advance towards the good.

Be not therefore solicitous for to morrow. Here He forbids solicitude for future things, and firstly, He sets forth His admonition, and secondly, He explains it, where it is said, For the morrow will be solicitous for itself. He says, therefore, Be not therefore solicitous for to morrow.

And observe that the Lord also does not intend to forbid that a man be somewhat solicitous concerning what he ought to eat tomorrow. For He does not teach men to observe a greater perfection than the Apostles themselves observed; for He had a purse, as it is said in John concerning Judas, who was carrying the Lord’s money. Hence, He did not teach what He did not do, who began to do and to teach (Acts 1:1), and again, the Apostles gathered victuals, as it is said in Acts (Acts 11:28–30). Hence, here four expositions are set forth, of which the last is the most literal.

The first is Augustine’s, who says the following: Be not therefore solicitous for to morrow, meaning for temporal things. Tomorrow, however, is put for the future in Scripture; temporal things, however, are altered through yesterday and tomorrow: While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal: but the things which are not seen, are eternal (2 Corinthians 4:18). But these temporal things, which pertain to time, have their own annexed solicitude, and therefore He says, for the morrow will be solicitous for itself. Sufficient for the day, meaning for the present life, is the evil thereof, meaning the necessity by which we are forced to provide concerning temporal things. And the evil thereof is said, because it is derived from the fault of the first parent.

Chrysostom expounds the passage as follows. Things that are accumulated are always accumulated so that they may suffice for a long time. Hence, Be not solicitous, meaning, for accumulating superfluous things. For the morrow will be solicitous for itself, meaning, a superfluity of temporal things finds for itself solicitude because men are solicitous how they may snatch away these riches for themselves. Sufficient for the day, meaning, it suffices that you accept the necessities of life.

Hilary expounds the passage as follows. In any action two things are to be considered, namely, the action itself and the result of the action. For the fact that man sows this thing is a certain action, but what he ought to gain, this indeed is the outcome. Therefore, the Lord wishes that concerning those things which do not depend upon us, we ought not to be solicitous, and this is a more literal and subtler exposition. The fourth exposition is Jerome’s, and is straightforward. Be not solicitous is not to be understood concerning a future time, but He wants that solicitude which ought to apply to the future not be in the present. For in the time of harvesting there are harvesters, and not at the time of gathering grapes, and not vice versa, and this exposition is consonant with the literal meaning.

The morrow, meaning a future time, will have its own cares. Sufficient for the day is the evil thereof, meaning, affliction and hardship are in this way said [to be evil]: The affliction of an hour maketh one forget great delights .