Cyril: Now the soul is more excellent than food, and the body than clothing. Therefore He adds, The life is more than meat, etc. As if He said, "God who has implanted that which is greater, how will He not give that which is less?" Let not our attention then be stayed upon trifling things, nor our understanding serve to seek for food and raiment, but rather think on whatever saves the soul, and raises it to the kingdom of heaven.
Ambrose: Now nothing is more likely to produce conviction in believers that God can give us all things, than the fact, that the ethereal spirit perpetuates the vital union of the soul and body in close fellowship, without our exertion, and the health-giving use of food does not fail until the last day of death has arrived. Since then the soul is clothed with the body as with a garment, and the body is kept alive by the vigor of the soul, it is absurd to suppose that a supply of food will be wanting to us, who are in possession of the everlasting substance of life.
Ver. 24. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feeds them: how much more are you better than the fowls?25. And which of you with taking thought can add to his stature one cubit?26. If you then be not able to do that thing which is least, why take you thought for the rest?
Cyril: As before in raising our minds to spiritual boldness, He assured us by the example of the birds, which are counted of little worth, saying, You are of more value than many sparrows; so now also from the instance of birds, He conveys to us a firm and undoubting trust, saying, Consider the ravens, for they neither sow nor reap, which neither have storehouse nor barn, and God feeds them; how much more are you better than fowls?
Bede: That is, you are more precious, because a rational animal like man is of a higher order in the nature of things than irrational things, as the birds are.
AMBROSE: But it is a great thing to follow up this example in faith. For to the birds of the air who have no labor of tilling, no produce from the fruitfulness of crops, Divine Providence grants an unfailing sustenance. It is true then that the cause of our poverty seems to be covetousness. For they have for this reason a toiless and abundant use of food, because they think not of claiming to themselves by any special right fruits given for common food. We have lost what things were common by claiming them as our own. For neither is any thing a man’s own, where nothing is perpetual, nor is supply certain when the end is uncertain.
Cyril: Now whereas our Lord might have taken an example from the men who have cared least about earthly things, such as Elias, Moses, and John, and the like, He made mention of the birds, following the Old Testament, which sends us to the bee and the ant, and others of the same kind, in whom the Creator has implanted certain natural dispositions.
Theophylact: Now the reason that he omits mention of the other birds, and speaks only of the ravens, is, that the young of the ravens are by an especial providence fed by God. For the ravens produce indeed, but do not feed, but neglect their young, to who in a marvelous manner from the air their food comes, brought as it were by the wind, which they receive having their mouths open, and so are nourished. Perhaps also such things were spoken by synecdoche, i.e. the whole signified by a part. Hence in Matthew our Lord refers to the birds of the air, but here more particularly to the ravens, as being more greedy and ravenous than others.
Eusebius: By the ravens also he signifies something else, for the birds which pick up seeds have a ready source of food, but those that feed on flesh as the ravens do have more difficulty in getting it. Yet birds of this kind suffer from no lack of food, because the providence of God extends every where; but he brings to the same purpose also a third argument, saying, And which of you by taking thought can add to his stature?
Chrysostom: Observe, that when God has once given a soul, it abides the same, but the body is taking growth daily. Passing over then the soul as not receiving increase, he makes mention only of the body, giving us to understand that it is not increased by food alone, but by the Divine Providence, from the fact that no one by receiving nourishment can add any thing to his stature. It is therefore concluded, If you then be not able to do that thing which is least, take no thought for the rest.
Eusebius: If no one has by his own skill contrived a bodily stature for himself, but can not add even the shortest delay to the prefixed limit of his time of life, why should we be vainly anxious about the necessaries of life?
Bede: To Him then leave the care of directing the body, by whose aid you see it to come to pass that you have a body of such a stature.
Augustine: But in speaking concerning increasing the stature of the body, He refers to that which is least, that is, to God, to make bodies.
Ver. 27. Consider the lilies how they grow: they toil not, they spin not; and yet I say to you, that Solomon in all his glory was not arrayed like one of these.28. If then God so clothe the grass, which is to day in the field, and tomorrow is cast into the oven; how much more will he clothe you, O you of little faith?29. And seek not you what you shall eat, or what you shall drink, neither be you of doubtful mind.30. For all these things do the nations of the world seek after: and your Father knows that you have need of these things.31. But rather seek you the kingdom of God; and all these things shall be added to you.
Chrysostom: As our Lord had before given instruction about c food, so now also about raiment, saying, Consider the lilies of the field how they grow; they toil not, neither do they spin, that is, to make themselves clothing. Now as above when our Lord said, the birds sow not, He did not reprove sowing, but all superfluous trouble; so when He said, They toil not neither do they spin, He does not put an end to work, but to all anxiety about it.
Eusebius: But if a man wishes to be adorned with precious raiment, let him observe closely how even down to the flowers which spring from the earth God extends His manifold wisdom, adorning them with divers colors, so adapting to the delicate membranes of the flowers dyes far superior to gold and purple, that under no luxurious king, not even Solomon himself, who was renowned among the ancients for his riches as for his wisdom and pleasures, has so exquisite a work been devised; and hence it follows, But I say to you, that Solomon in all his glory was not arrayed like one of these.
Chrysostom: He does not here employ the example of the birds, making mention of a swan or a peacock, but the lilies, for he wishes to give force to the argument on both sides, that is to say, both from the meanness of the things which have obtained such honor, and from the excellence of the honor conferred upon them; and hence a little after He does not call them lilies, but grass, as it is added, If then God so clothe the grass, which today is, He says not, which tomorrow is not, but tomorrow is cast into the oven; nor does He say simply, God clothe, but He says, God so clothe, which has much meaning, and adds, how much more you, which expresses His estimation and care of the human race. Lastly, when it behoves Him to find fault, He deals here also with mildness, reproving them not for unbelief, but for littleness of faith, adding, O you of little faith, that He may so the more rouse us up to believe in His words, that we should not only take no thought about our apparel, but not even admire elegance in dress.
Cyril: For it is sufficient to the prudent for the sake of necessity only, to have a suitable garment, and moderate food, not exceeding what is enough. To the saints it is sufficient even to have those spiritual delights which are in Christ, and the glory that comes after.
Ambrose: Nor does it seem of light moment, that a flower is either compared to man, or even almost more than to man is preferred to Solomon, to make us conceive the glory expressed, from the brightness of the color to be that of the heavenly angels; who are truly the flowers of the other world, since by their brightness the world is adorned, and they breathe forth the pure odor of sanctification, who shackled by no cares, employed in no toilsome task, cherish the grace of the Divine bounty towards them, and the gifts of their heavenly nature. Therefore well also is Solomon here described to be clothed in his own glory, and in another place to be veiled, because the frailty of his bodily nature he clothed as it were by the powers of his mind to the glory of his works. But the Angels, whose diviner nature remains free from bodily injury, are rightly preferred, although he be the greatest man. We should not however despair of God’s mercy to us, to whom by the grace of His resurrection He promises the likeness of angels.
Cyril: Now it were strange for the disciples, who ought to set before others the rule and pattern of life, to fall into those things, which it was their duty to advise men to renounce; and therefore our Lord adds, And seek not what you shall eat, etc. Herein also our Lord strongly recommends the study of holy preaching, bidding His disciples to cast away all human cares.
Bede: It must however be observed, that He says not, Do not seek or take thought about meat, or drink, or raiment, but what you shall eat or drink, in which He seems to me to reprove those who, despising the common food and clothing, seek for themselves either more delicate or coarser food and clothing than theirs with whom they live.
Gregory of Nyssa: Some have obtained dominion and honors and riches by praying for them, how then do you forbid; us to seek such things in prayer? And indeed that all these things belong to the Divine counsel is plain to every one, yet are they conferred by God upon those that seek them, in order that by learning that God listens to our lower petitions, we may be raised to the desire of higher things, just as we see in children, who as soon as they are born cling to their mother’s breasts, but when the child grows up it despises the milk, and seeks after a necklace or some such thing with which the eye is delighted; and again when the mind has advanced together with the body, giving up all childish desires, he seeks from his parents those things which are adapted to a perfect life.
Augustine: Now having forbidden all thought about food, he next goes on to warn men not to be puffed up, saying, Neither be you lifted up, for man first seeks these things to satisfy his wants, but when he is filled, he begins to be puffed up concerning them. This is just as if a wounded man should boast that he had many plasters in his house, whereas it were well for him that he had no wounds, and needed not even one plaster.
Theophylact: Or by being lifted up he means nothing else but an unsteady motion of the mind, meditating first one thing, then another, and jumping from this to that, and imagining lofty things.
Basil: And that you may understand an elation of this kind, remember the vanity of your own youth; if at any time while by yourself you have thought about life and promotions, passing rapidly from one dignity to another, have grasped riches, have built palaces, benefited friends, been revenged upon enemies. Now such abstraction is sin, for to have our delights fixed upon useless things, leads away from the truth. Hence He goes on to add, For all these things do the nations of the world seek after, etc.
Gregory of Nyssa: For to be careful about visible things is the part of those who possess no hope of a future life, no fear of judgment to come.
BASIL, But with respect to the necessaries of life, He adds, And your Father knows that you have need of these things.
Chrysostom: He said not "God," but your Father, to incite them to greater confidence. For who is a father, and would not allow the want of his children to be supplied? But He adds another thing also; for you could not say that He is indeed a father, yet knows not that we are in need of these things. For He who has created our nature, knows its wants.
Ambrose: But He goes on to show, that neither at the present time, nor hereafter, will grace be lacking to the faithful, if only they who desire heavenly things seek not earthly; for it is unworthy for men to care for meats, who fight for a kingdom. The king knows wherewithal he shall support and clothe his own family. Therefore it follows, Bu seek you first the kingdom of God, and all these things shall be added to you.
Chrysostom: Now Christ promises not only a kingdom, but also riches with it; for if we rescue from cares those who neglecting their own concerns are diligent about ours, much more will God.
Bede: For He declares that there is one thing which is primarily given, another which is superadded; that we ought to make eternity our aim, the present life our business.
Ver. 32. Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.33. Sell that you have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that fails not, where no thief approaches, neither moth corrupts.34. For where your treasure is, there will your heart be also.
Gloss: Our Lord having removed the care of temporal things from the hearts of His disciples, now banishes fear from them, from which superfluous cares proceed, saying, Fear not, etc.
Theophylact: Bu the little flock, our Lord signifies those who are willing to become His disciples, or because in this world the Saints seem little because of their voluntary poverty, or because they are outnumbered by the multitude of Angels, who incomparably exceed all that we can boast of. The name little our Lord gives to the company of the elect, either from comparison with the greater number of the reprobate, or rather because of their devout humility.
Cyril: But why they ought not to fear, He shows, adding, for it is your Father’s good pleasure; as if He says, How shall He who gives such precious things be wearied in showing mercy towards you? For although His Flock is little both in nature and number and renown, yet the goodness of the Father has granted even to this little flock the lot of heavenly spirits, that is, the kingdom of heaven. Therefore that you may possess the kingdom of heaven, despise this world’s wealth. Hence it is added, Sell that you have, etc.
Bede: As if He says, Fear not lest they who warfare for the kingdom of God, should be in want of the necessaries of this life. But sell that you have for alms’ sake, which then is done worthily, when a man having once for his Lord’s sake forsaken all that he has, nevertheless afterwards labors with his hands that he may be able both to gain his living, and give alms.
Chrysostom: For there is no sin which almsgiving does not avail to blot out. It is a salve adapted to every wound. But almsgiving has to do not only with money, but with all matters also wherein man succors man, as when the physician heals, and the wise man gives counsel.
Gregory: NAZ. Now I fear lest you should think deeds of mercy to be not necessary to you, but voluntary. I also thought so, but was alarmed at the goats placed on the left hand, not because they robbed, but did not minister to Christ among the poor.
Chrysostom: For without alms it is impossible to see the kingdom. For as a fountain if it keeps its waters within itself grows foul, so also rich men when they retain every thing in their possession.
Basil: But some one will ask, upon what grounds ought we to sell that which we have? Is it that these things are by nature hurtful, or because of the temptation to our souls? To this we must answer, first, that every thing existing in the world if it were in itself evil, would be no creation of God, for every creation of God is good. And next, that our Lord’s command teaches us not to cast away as evil what we possess, but to distribute, saying, and give alms.
Cyril: Now perhaps this command is irksome to the rich, yet to those who are of a sound mind, it is not unprofitable, for their treasure is the kingdom of heaven. Hence it follows, Provide for yourselves bags which wax not old, etc.
Bede: That is, by doing alms, the reward of which abides for ever; which must not be taken as a command that no money be kept by the saints either for their own, or the use of the poor, since we read that our Lord Himself, to whom the angels ministered, had a bag in which he kept the offerings of the faithful; but that God should not be obeyed for the sake of such things, and righteousness be not forsaken from fear of poverty.
Gregory of Nyssa: But He bids us lay up our visible and earthly treasures where the power of corruption does not reach, and hence He adds, a treasure that fails not, etc.
Theophylact: As if He said, "Here the moth corrupts, but there is no corruption in heaven." Then because there are some things which the moth does not corrupt, He goes on to speak of the thief, For gold the moth corrupts not, but the thief takes an away.
Bede: Whether then should it be simply understood, that money kept fails, but given away to our neighbor bears everlasting fruit in heaven; or, that the treasure of good works, if it be stored up for the sake of earthly advantage, is soon corrupted and perishes; but if it be laid up solely from heavenly motives, neither outwardly by the favor of men, as by the thief which steals from without, nor inwardly by vainglory, as by the moth which devours within, can it be defiled.