And He said not, "shall be given," but "shall be added," that thou mightest learn, that the things present are no great part of His gifts, compared with the greatness of the things to come. Accordingly, He doth not bid us so much as ask for them, but while we ask for other things, to have confidence, as though these also were added to those. Seek then the things to come, and thou wilt receive the things present also; seek not the things that are seen, and thou shalt surely attain unto them. Yea, for it is unworthy of thee to approach thy Lord for such things. And thou, who oughtest to spend all thy zeal and thy care for those unspeakable blessings, dost greatly disgrace thyself by consuming it on the desire of transitory things.
"How then?" saith one, "did He not bid us ask for bread?" Nay, He added, "daily," and to this again, "this day," which same thing in fact He doth here also. For He said not, "Take no thought," but, "Take no thought for the morrow," at the same time both affording us liberty, and fastening our soul on those things that are more necessary to us.
For to this end also He bade us ask even those, not as though God needed reminding by us, but that we might learn that by His help we accomplish whatever we do accomplish, and that we might be made more His own by our continual prayer for these things.
Seest thou how by this again He would persuade them, that they shall surely receive the things present? For He that bestows the greater, much more will He give the less. "For not for this end," saith He, "did I tell you not to take thought nor to ask, that ye should suffer distress, and go about naked, but in order that ye might be in abundance of these things also:" and this, you see, was suited above all things to attract them to Him. So that like as in almsgiving, when deterring them from making a display to men, He won upon them chiefly by promising to furnish them with it more liberally;--"for thy Father," saith He, "who seeth in secret, shall reward thee openly;" [949] --even so here also, in drawing them off from seeking these things, this is His persuasive topic, that He promises to bestow it on them, not seeking it, in greater abundance. Thus, to this end, saith He, do I bid thee not seek, not that thou mayest not receive, but that thou mayest receive plentifully; that thou mayest receive in the fashion [950] that becomes thee, with the profit which thou oughtest to have; that thou mayest not, by taking thought, and distracting thyself in anxiety about these, render thyself unworthy both of these, and of the things spiritual; that thou mayest not undergo unnecessary distress, and again fall away from that which is set before thee.
5. "Take therefore no thought for the morrow: for sufficient unto the day is the evil thereof:" that is to say, the affliction, and the bruising thereof. [951] Is it not enough for thee, to eat thy bread in the sweat of thy face? Why add the further affliction that comes of anxiety, when thou art on the point to be delivered henceforth even from the former toils?
By "evil" here He means, not wickedness, far from it, but affliction, and trouble, and calamities; much as in another place also He saith, "Is there evil in a city, which the Lord hath not done?" [952] nor any thing like these, but the scourges which are borne from above. And again, "I," saith He, "make peace, and create evils:" [953] For neither in this place doth He speak of wickedness, [954] but of famines, and pestilences, things accounted evil by most men: the generality being wont to call these things evil. Thus, for example, the priests and prophets of those five lordships, when having yoked the kine to the ark, they let them go without their calves, [955] gave the name of "evil" to those heaven-sent plagues, and the dismay and anguish which thereby sprang up within them.
This then is His meaning here also, when He saith, "sufficient unto the day is the evil thereof." For nothing so pains the soul, as carefulness and anxiety. Thus did Paul also, when urging to celibacy, give counsel, saying, "I would have you without carefulness." [956]
But when He saith, "the morrow shall take thought for itself," He saith it not, as though the day took thought for these things, but forasmuch as He had to speak to a people somewhat imperfect, willing to make what He saith more expressive, He personifies the time, speaking unto them according to the custom of the generality.
And here indeed He advises, but as He proceeds, He even makes it a law, saying, "provide neither gold nor silver, nor scrip for your journey." [957] Thus, having shown it all forth in His actions, then after that He introduces the verbal enactment of it more determinately, the precept too having then become more easy of acceptance, confirmed as it had been previously by His own actions. Where then did He confirm it by His actions? Hear Him saying, "The Son of Man hath not where to lay His head." [958] Neither is He satisfied with this only, but in His disciples also He exhibits His full proof of these things, by fashioning them too in like manner, yet not suffering them to be in want of anything.
But mark His tender care also, how He surpasses the affection of any father. Thus, "This I command," saith He, "for nothing else, but that I may deliver you from superfluous anxieties. For even if to-day thou hast taken thought for to-morrow, thou wilt also have to take thought again to-morrow. Why then what is over and above? Why force the day to receive more than the distress which is allotted to it, and together with its own troubles add to it also the burden of the following day; and this, when there is no chance of thy lightening the other by the addition so taking place, but thou art merely to exhibit thyself as coveting superfluous troubles?" Thus, that He may reprove them the more, He doth all but give life to the very time, and brings it in as one injured, and exclaiming against them for their causeless despite. Why, thou hast received the day, to care for the things thereof. Wherefore then add unto it the things of the other day also? Hath it not then burden enough in its own anxiety? Why now, I pray, dost thou make it yet heavier? Now when the Lawgiver saith these things, and He that is to pass judgment on us, consider the hopes that He suggests to us, how good they are; He Himself testifying, that this life is wretched and wearisome, so that the anxiety even of the one day is enough to hurt and afflict us.
6. Nevertheless, after so many and so grave words, we take thought for these things, but for the things in Heaven no longer: rather we have reversed His order, on either side fighting against His sayings. For mark; "Seek ye not the things present," saith He, "at all;" but we are seeking these things for ever: "seek the things in Heaven," saith He; but those things we seek not so much as for a short hour, but according to the greatness of the anxiety we display about the things of the world, is the carelessness we entertain in things spiritual; or rather even much greater. But this doth not prosper for ever; neither can this be for ever. What if for ten days we think scorn? if for twenty? if for an hundred? must we not of absolute necessity depart, and fall into the hands of the Judge?
"But the delay hath comfort." And what sort of comfort, to be every day looking for punishment and vengeance? Nay, if thou wouldest have some comfort from this delay, take it by gathering for thyself the fruit of amendment after repentance. Since if the mere delay of vengeance seem to thee a sort of refreshment, far more is it gain not to fall into the vengeance. Let us then make full use of this delay, in order to have a full deliverance from the dangers that press upon us. For none of the things enjoined is either burdensome or grievous, but all are so light and easy, that if we only bring a genuine purpose of heart, we may accomplish all, though we be chargeable with countless offenses. For so Manasses had perpetrated innumerable pollutions, having both stretched out his hands against the saints, and brought abominations into the temple, and filled the city with murders, and wrought many other things beyond excuse; yet nevertheless after so long and so great wickedness, he washed away from himself all these things. [959] How and in what manner? By repentance, and consideration.
For there is not, yea, there is not any sin, that doth not yield and give way to the power of repentance, or rather to the grace of Christ. Since if we would but only change, we have Him to assist us. And if thou art desirous to become good, there is none to hinder us; or rather there is one to hinder us, the devil, yet hath he no power, so long as thou choosest what is best, and so attractest God to thine aid. But if thou art not thyself willing, but startest aside, how shall He protect thee? Since not of necessity or compulsion, but of thine own will, He wills thee to be saved. For if thou thyself, having a servant full of hatred and aversion for thee, and continually going off, and fleeing away from thee, wouldest not choose to keep him, and this though needing his services; much less will God, who doeth all things not for His own profit, but for thy salvation, choose to retain thee by compulsion; as on the other hand, if thou show forth a right intention only, He would not choose ever to give thee up, no, not whatever the devil may do. So that we are ourselves to blame for our own destruction. Because we do not approach, nor beseech, nor entreat Him, as we ought: but even if we do draw nigh, it is not as persons who have need to receive, neither is it with the proper faith, nor as making demand, but we do all in a gaping and listless way.
7. And yet God would have us demand things of Him, and for this accounts Himself greatly bound to thee. [960] For He alone of all debtors, when the demand is made, counts it a favor, and gives what we have not lent Him. And if He should see him pressing earnestly that makes the demand, He pays down even what He hath not received of us; but if sluggishly, He too keeps on making delays; not through unwillingness to give, but because He is pleased to have the demand made upon Him by us. For this cause He told thee also the example of that friend, who came by night, and asked a loaf; [961] and of the judge that feared not God, nor regarded men. [962] And He stayed not at similitudes, but signified it also in His very actions, when He dismissed that Phoenician woman, having filled her with His great gift. [963] For through her He signified, that He gives to them that ask earnestly, even the things that pertain not to them. "For it is not meet," saith He, "to take the children's bread, and to give [964] it unto the dogs." But for all that He gave, because she demanded of him earnestly. But by the Jews He showed, that to them that are careless, He gives not even their own. They accordingly received nothing, but lost what was their own. And while these, because they asked not, did not receive so much as their very own; she, because she assailed Him with earnestness, had power to obtain even what pertained to others, and the dog received what was the children's. So great a good is importunity. For though thou be a dog, yet being importunate, thou shalt be preferred to the child being negligent: for what things affection accomplishes not, these, all of them, importunity did accomplish. Say not therefore, "God is an enemy to me, and will not hearken." He doth straightway answer thee, continually troubling him, if not because thou art His friend, yet because of thine importunity. And neither the enmity, or the unseasonable time, nor anything else becomes an hindrance. Say not, "I am unworthy, and do not pray;" for such was the Syrophoenician woman too. Say not, "I have sinned much, and am not able to entreat Him whom I have angered;" for God looks not at the desert, but at the disposition. For if the ruler that feared not God, neither was ashamed of men, was overcome by the widow, much more will He that is good be won over by continual entreaty.