{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/110/1100030.htm","path":"chr/ecf/110/1100030.htm","source_url":"https://sacred-texts.com/chr/ecf/110/1100030.htm","text":"Matt. 6:28, 29.\n\u201cConsider the lilies of the field, how they grow; they toil not, neither do they spin. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.\u201d\nHaving spoken of our necessary food, and having signified that not even for this should we take thought, He passes on in what follows to that which is more easy. For raiment is not so necessary as food.\nWhy then did He not make use here also of the same example, that of the birds, neither mention to us the peacock, and the swan, and the sheep? for surely there were many such examples to take from thence. Because He would point out how very far the argument may be carried both ways: 935 both from the vileness 936 of the things that partake of such elegance, and from the munificence vouchsafed to the lilies, in respect of their adorning. For this cause, when He hath decked them out, He doth not so much as call them lilies any more, but \u201cgrass of the field.\u201d 937 And He is not satisfied even with this name, but again adds another circumstance of vileness, saying, \u201cwhich to-day is.\u201d And He said not, \u201cand to-morrow is not,\u201d but what is much baser yet, \u201cis cast into the oven.\u201d And He said not, \u201cclothe,\u201d but \u201cso clothe.\u201d\nSeest thou everywhere how He abounds in amplifications and intensities? And this He doth, that He may touch them home: and therefore He hath also added, \u201cshall He not much more clothe you?\u201d For this too hath much emphasis: the force of the word, \u201cyou,\u201d being no other than to indicate covertly the great value set upon our race, and the concern shown for it; as though He had said, \u201cyou, to whom He gave a soul, for whom He fashioned a body, for whose sake He made all the things that are seen, for whose sake He sent prophets, and gave the law, and wrought those innumerable good works; for whose sake He gave up His only begotten Son.\u201d\nAnd not till He hath made His proof clear, doth He proceed also to rebuke them, say p. 148 ing, \u201cO ye of little faith.\u201d For this is the quality of an adviser: He doth not admonish only, but reproves also, that He may awaken men the more to the persuasive power of His words.\nHereby He teaches us not only to take no thought, but not even to be dazzled at the costliness of men\u2019s apparel. Why, such comeliness is of grass, such beauty of the green herb: or rather, the grass is even more precious than such apparelling. Why then pride thyself on things, whereof the prize rests with the mere plant, with a great balance in its favor?\nAnd see how from the beginning He signifies the injunction to be easy; by the contraries again, and by the things of which they were afraid, leading them away from these cares. Thus, when He had said, \u201cConsider the lilies of the field,\u201d He added, \u201cthey toil not:\u201d so that in desire to set us free from toils, did He give these commands. In fact, the labor lies, not in taking no thought, but in taking thought for these things. And as in saying, \u201cthey sow not,\u201d it was not the sowing that He did away with, but the anxious thought; so in saying, \u201cthey toil not, neither do they spin,\u201d He put an end not to the work, but to the care.\nBut if Solomon was surpassed by their beauty, and that not once nor twice, but throughout all his reign:\u2014for neither can one say, that at one time He was clothed with such apparel, but after that He was so no more; rather not so much as on one day did He array Himself so beautifully: for this Christ declared by saying, \u201cin all his reign:\u201d and if it was not that He was surpassed by this flower, but vied with that, but He gave place to all alike (wherefore He also said, \u201cas one of these:\u201d for such as between the truth and the counterfeit, so great is the interval between those robes and these flowers):\u2014if then he acknowledged his inferiority, who was more glorious than all kings that ever were: when wilt thou be able to surpass, or rather to approach even faintly to such perfection of form?\nAfter this He instructs us, not to aim at all at such ornament. See at least the end thereof; after its triumph \u201cit is cast into the oven:\u201d and if of things mean, and worthless, and of no great use, God hath displayed so great care, how shall He give up thee, of all living creatures the most important?\nWherefore then did He make them so beautiful? That He might display His own wisdom and the excellency of His power; that from everything we might learn His glory. For not \u201cthe Heavens only declare the glory of God,\u201d 938 but the earth too; and this David declared when he said, \u201cPraise the Lord, ye fruitful trees, and all cedars.\u201d 939 For some by their fruits, some by their greatness, some by their beauty, send up praise to Him who made them: this too being a sign of great excellency of wisdom, when even upon things that are very vile (and what can be viler than that which to-day is, and to-morrow is not?) He pours out such great beauty. If then to the grass He hath given that which it needs not (for what doth the beauty thereof help to the feeding of the fire?) how shall He not give unto thee that which thou needest? If that which is the vilest of all things, He hath lavishly adorned, and that as doing it not for need, but for munificence, how much more will He honor thee, the most honorable of all things, in matters which are of necessity.\n2. Now when, as you see, He had demonstrated the greatness of God\u2019s providential care, and they were in what follows to be rebuked also, even in this He was sparing, laying to their charge not want, but poverty, of faith. Thus, \u201cif God,\u201d saith He, \u201cso clothe the grass of the field, much more you, O ye of little faith.\u201d 940\nAnd yet surely all these things He Himself works. For \u201call things were made by Him, and without Him was not so much as one thing made.\u201d 941 But yet He nowhere as yet makes mention of Himself: it being sufficient for the time, to indicate His full power, that He said at each of the commandments, \u201cYe have heard that it hath been said to them of old time, but I say unto you.\u201d\nMarvel not then, when in subsequent instances also He conceals Himself, or speaks something lowly of Himself: since for the present He had but one object, that His word might prove such as they would readily receive, and might in every way demonstrate that He was not a sort of adversary of God, but of one mind, and in agreement with the Father.\nWhich accordingly He doth here also; for through so many words as He hath spent He ceases not to set Him before us, admiring His wisdom, His providence, His tender care extending through all things, both great and small. Thus, both when He was speaking of Jerusalem, He called it \u201cthe city of the Great King;\u201d 942 and when He mentioned Heaven, He spake of it again as \u201cGod\u2019s throne;\u201d 943 and when He was discoursing of His economy in the world, to Him again He attributes it all, saying, \u201cHe maketh His sun p. 149 to rise on the evil and on the good, and sendeth rain on the just and on the unjust.\u201d 944 And in the prayer too He taught us to say, His \u201cis the kingdom and the power and the glory.\u201d And here in discoursing of His providence, and signifying how even in little things He is the most excellent of artists, He saith, that \u201cHe clothes the grass of the field.\u201d And nowhere doth He call Him His own Father, but theirs; in order that by the very honor He might reprove them, and that when He should call Him His Father, they might no more be displeased.\nNow if for bare necessaries one is not to take thought, what pardon can we 945 deserve, who take thought for things expensive? Or rather, what pardon can they deserve, who do even without sleep, that they may take the things of others?\n3. \u201cTherefore take no thought, saying, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? For after all these things do the nations of the world seek.\u201d 946\nSeest thou how again He hath both shamed them the more, and hath also shown by the way, that He had commanded nothing grievous nor burdensome? As therefore when He said, \u201cIf ye love them which love you,\u201d it is nothing great which ye practise, for the very Gentiles do the same; by the mention of the Gentiles He was stirring them up to something greater: so now also He brings them forward to reprove us, and to signify that it is a necessary debt which He is requiring of us. For if we must show forth something more than the Scribes or Pharisees, what can we deserve, who so far from going beyond these, do even abide in the mean estate of the Gentiles, and emulate their littleness of soul?\nHe doth not however stop at the rebuke, but having by this reproved and roused them, and shamed them with all strength of expression, by another argument He also comforts them, saying, \u201cFor your Heavenly Father knoweth that ye have need of all these things.\u201d He said not, \u201cGod knoweth,\u201d but, \u201cyour Father knoweth;\u201d to lead them to a greater hope. For if He be a Father, and such a Father, He will not surely be able to overlook His children in extremity of evils; seeing that not even men, being fathers, bear to do so.\nAnd He adds along with this yet another argument. Of what kind then is it? That \u201cye have need\u201d of them. What He saith is like this. What! are these things superfluous, that He should disregard them? Yet not even in superfluities did He show Himself wanting in regard, in the instance of the grass: but now are these things even necessary. So that what thou considerest a cause for thy being anxious, this I say is sufficient to draw thee from such anxiety. I mean, if thou sayest, \u201cTherefore I must needs take thought, because they are necessary;\u201d on the contrary, I say, \u201cNay, for this self-same reason take no thought, because they are necessary.\u201d Since were they superfluities, not even then ought we to despair, but to feel confident about the supply of them; but now that they are necessary, we must no longer be in doubt. For what kind of father is he, who can endure to fail in supplying to his children even necessaries? So that for this cause again God will most surely bestow them.\nFor indeed He is the artificer of our nature, and He knows perfectly the wants thereof. So that neither canst thou say, \u201cHe is indeed our Father, and the things we seek are necessary, but He knows not that we stand in need of them.\u201d For He that knows our nature itself, and was the framer of it, and formed it such as it is; evidently He knows its need also better than thou, who art placed in want of them: it having been by His decree, that our nature is in such need. He will not therefore oppose Himself to what He hath willed, first subjecting it of necessity to so great want, and on the other hand again depriving it of what it wants, and of absolute necessaries.\nLet us not therefore be anxious, for we shall gain nothing by it, but tormenting ourselves. For whereas He gives both when we take thought, and when we do not, and more of the two, when we do not; what dost thou gain by thy anxiety, but to exact of thyself a superfluous penalty? Since one on the point of going to a plentiful feast, will not surely permit himself to take thought for food; nor is he that is walking to a fountain anxious about drink. Therefore seeing we have a supply more copious than either any fountain, or innumerable banquets made ready, the providence of God; let us not be beggars, nor little minded.\n4. For together with what hath been said, He puts also yet another reason for feeling confidence about such things, saying,\n\u201cSeek ye the kingdom of Heaven, and all these things shall be added unto you.\u201d 947\np. 150\nThus when He had set the soul free from anxiety, then He made mention also of Heaven. For indeed He came to do away with the old things, and to call us to a greater country. Therefore He doeth all, to deliver us from things unnecessary, and from our affection for the earth. For this cause He mentioned the heathens also, saying that \u201cthe Gentiles seek after these things;\u201d they whose whole labor is for the present life, who have no regard for the things to come, nor any thought of Heaven. But to you not these present are the chief things, 948 but other than these. For we were not born for this end, that we should eat and drink and be clothed, but that we might please God, and attain unto the good things to come. Therefore as things here are secondary in our labor, so also in our prayers let them be secondary. Therefore He also said, \u201cSeek ye the kingdom of Heaven, and all these things shall be added unto you.\u201d\nAnd He said not, \u201cshall be given,\u201d but \u201cshall be added,\u201d 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.\n\u201cHow then?\u201d saith one, \u201cdid He not bid us ask for bread?\u201d Nay, He added, \u201cdaily,\u201d and to this again, \u201cthis day,\u201d which same thing in fact He doth here also. For He said not, \u201cTake no thought,\u201d but, \u201cTake no thought for the morrow,\u201d at the same time both affording us liberty, and fastening our soul on those things that are more necessary to us.\nFor 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.\nSeest 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. \u201cFor not for this end,\u201d saith He, \u201cdid 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:\u201d 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;\u2014\u201cfor thy Father,\u201d saith He, \u201cwho seeth in secret, shall reward thee openly;\u201d 949 \u2014even 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.\n5. \u201cTake therefore no thought for the morrow: for sufficient unto the day is the evil thereof:\u201d 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?\nBy \u201cevil\u201d here He means, not wickedness, far from it, but affliction, and trouble, and calamities; much as in another place also He saith, \u201cIs there evil in a city, which the Lord hath not done?\u201d 952 nor any thing like these, but the scourges which are borne from above. And again, \u201cI,\u201d saith He, \u201cmake peace, and create evils:\u201d 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 \u201cevil\u201d to those heaven-sent plagues, and p. 151 the dismay and anguish which thereby sprang up within them.\nThis then is His meaning here also, when He saith, \u201csufficient unto the day is the evil thereof.\u201d For nothing so pains the soul, as carefulness and anxiety. Thus did Paul also, when urging to celibacy, give counsel, saying, \u201cI would have you without carefulness.\u201d 956\nBut when He saith, \u201cthe morrow shall take thought for itself,\u201d 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.\nAnd here indeed He advises, but as He proceeds, He even makes it a law, saying, \u201cprovide neither gold nor silver, nor scrip for your journey.\u201d 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, \u201cThe Son of Man hath not where to lay His head.\u201d 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.\nBut mark His tender care also, how He surpasses the affection of any father. Thus, \u201cThis I command,\u201d saith He, \u201cfor 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?\u201d 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.\n6. 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; \u201cSeek ye not the things present,\u201d saith He, \u201cat all;\u201d but we are seeking these things for ever: \u201cseek the things in Heaven,\u201d 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?\n\u201cBut the delay hath comfort.\u201d 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.\nFor 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 p. 152 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.\n7. 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 Ph\u0153nician 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. \u201cFor it is not meet,\u201d saith He, \u201cto take the children\u2019s bread, and to give 964 it unto the dogs.\u201d 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\u2019s. 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, \u201cGod is an enemy to me, and will not hearken.\u201d 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, \u201cI am unworthy, and do not pray;\u201d for such was the Syroph\u0153nician woman too. Say not, \u201cI have sinned much, and am not able to entreat Him whom I have angered;\u201d 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.\nSo that though thou be no friend, though thou be not demanding thy due, though thou hast devoured thy Father\u2019s substance, and have been a long time out of sight, though without honor, though last of all, though thou approach Him angry, though much displeased; be willing only to pray, and to return, and thou shalt receive all, and shall quickly extinguish the wrath and the condemnation.\nBut, \u201cbehold, I pray,\u201d saith one, \u201cand there is no result.\u201d Why, thou prayest not like those; such I mean as the Syroph\u0153nician woman, the friend that came late at night, and the widow that is continually troubling the judge, and the son that consumed his father\u2019s goods. For didst thou so pray, thou wouldest quickly obtain. For though despite have been done unto Him, yet is He a Father; and though He have been provoked to anger, yet is He fond of His children; and one thing only doth He seek, not to take vengeance for our affronts, but to see thee repenting and entreating Him. Would that we were warmed in like measure, as those bowels are moved to the love of us. But this fire seeks a beginning only, and if thou afford it a little spark, thou kindlest a full flame of beneficence. For not because He hath been insulted, is He sore vexed, but because it is thou who art insulting Him, and so becoming frenzied. For if we being evil, when our children molest 965 us, grieve on their account; much more is God, who can p. 153 not so much as suffer insult, sore vexed on account of thee, who hast committed it. If we, who love by nature, much more He, who is kindly affectioned beyond nature. \u201cFor though,\u201d saith He, \u201ca woman should forget the fruits of her womb, yet will I not forget thee.\u201d 966\n8. Let us therefore draw nigh unto Him, and say, \u201cTruth, Lord; for even the dogs eat of the crumbs which fall from their masters\u2019 table.\u201d 967 Let us draw nigh \u201cin season, out of season:\u201d or rather, one can never draw nigh out of season, for it is unseasonable not to be continually approaching. For of Him who desires to give it is always seasonable to ask: yea, as breathing is never out of season, so neither is praying unseasonable, but rather not praying. Since as we need this breath, so do we also the help that comes from Him; and if we be willing, we shall easily draw Him to us. And the prophet, to manifest this, and to point out the constant readiness of His beneficence, said, \u201cWe shall find Him prepared as the morning.\u201d 968 For as often as we may draw nigh, we shall see Him awaiting our movements. And if we fail to draw from out of His ever-springing goodness, the blame is all ours. This, for example, was His complaint against certain Jews, when He said, \u201cMy mercy is as a morning cloud, and as the early dew it goeth away.\u201d 969 And His meaning is like this; \u201cI indeed have supplied all my part, but ye, as a hot sun coming over scatters both the cloud and the dew, and makes them vanish, so have ye by your great wickedness restrained the unspeakable Beneficence.\u201d\nWhich also itself again is an instance of providential care: that even when He sees us unworthy to receive good, He withholds His benefits, lest He render us careless. But if we change a little, even but so much as to know that we have sinned, He gushes out beyond the fountains, He is poured forth beyond the ocean; and the more thou receivest, so much the more doth He rejoice; and in this way is stirred up again to give us more. For indeed He accounts it as His own wealth, that we should be saved, and that He should give largely to them that ask. And this, it may seem, Paul was declaring when He said, that He is \u201crich unto all and over all that call upon Him.\u201d 970 Because when we pray not, then He is wroth; when we pray not, then doth He turn away from us. For this cause \u201cHe became poor, that He might make us rich;\u201d 971 for this cause He underwent all those sufferings, that He might incite us to ask.\nLet us not therefore despair, but having so many motives and good hopes, though we sin every day, let us approach Him, entreating, beseeching, asking the forgiveness of our sins. For thus we shall be more backward to sin for the time to come; thus shall we drive away the devil, and shall call forth the lovingkindness of God, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.\n[\u03b5\u03c4\u03b5\u03bb\u03b5\u03b1, \u201ccheapness\u201d first, then \u201cmeanness.\u201d\u2014R.]\n147:937 148:938 148:939 148:940 148:941 148:942 148:943 149:944 149:945\n[Or, \u201cthey,\u201d as in the next sentence.\u2014R.]\n149:946\nMatt. 6:31, 32. [The text of Chrysostom is in doubt here: one ms. omits \u201cof the world.\u201d The longer reading is probably due to a recollection of Luke xii. 30, where this form occurs.\u2014R.]\n149:947\nMatt. vi. 33. [The reading of this verse given by Chrysostom is peculiar. The best authorities support the form accepted in the R.V., \u201chis kingdom and his righteousness.\u201d But the reading of the received text is ancient. Some other Fathers agree with Chrysostom. The phrase \u201ckingdom of heaven\u201d is peculiar to Matthew.\u2014R.]\n150:948 150:949 150:950 150:951 150:952\n\u03c3\u03c5\u03bd\u03c4\u03c1\u03b9\u03b2\u03c0\u03bb\u03b5\u03bf\u03bd\u03b5\u03be\u03b1; but one mss. reads \u03b4\u03c5\u03bd\u03b1\u03c3\u03c4\u03b5\u03b1, referring to oppressive oligarchies, Latin, principatus.\u2014R.]\n150:953 150:954\n[\u03ba\u03b1\u03ba\u03b1\u03bd, the word rendered \u201cevil\u201d throughout this passage.\u2014R.]\n150:955 151:956\n1 Cor. vii. 32. [R.V., \u201cto be free from care;\u201d \u1f00\u03bc\u03b5\u03c1\u03bc\u03bd\u03bf\u03c5, a compound of the same origin as the word rendered \u201ctake no thought\u201d in the A.V.\u2014R.]\n151:957\nMatt. 10:9, 10.\n151:958 151:959 152:960\n[\u03ba\u03b1 \u03c7\u03c1\u03b9\u03bd \u03c7\u03b5\u03b9 \u03c3\u03bf\u03b9 \u03c4\u03bf\u03c4\u03bf\u03c5 \u03c0\u03bf\u03bb\u03bb\u03bd.]\n152:961 152:962 152:963 152:964 152:965\n[The Greek word is that rendered \u201cinsult\u201d in this and the preceding sentence.\u2014R.]\n153:966 153:967 153:968\nHosea vi. 3, LXX. \u201cHis going forth is prepared as the morning,\u201d agreeing with the present Hebrew copies. The sentiment of both readings (as we so often find, apparently by a special Providence) is the same. [R.V., \u201cHis going forth is sure as the morning.\u201d This, too, conveys the same general sentiment, but is a more accurate rendering of the Hebrew.\u2014R.]\n153:969\nHosea vi. 4. A.V., \u201cYour goodness is as the morning cloud;\u201d and so also LXX. \u03c4 \u03bb\u03b5\u03bf \u03bc\u03bd. And with this the Hebrew copies agree, as did St. Jerome\u2019s (in loc. t. vi. 63, Venet. 1768). But St. Cyril (in loc. t. iii. 96), reads \u03c4 \u03bb\u03b5\u03bf \u03bc\u03bf And St. Jerome\u2019s Commentary shows that according to his interpretation the two readings came to the same meaning. \u201cYour mercy, that wherewith I have always had mercy upon you, hath passed by\u2026for now is the captivity near.\u201d [R.V., \u201cFor your goodness (or, kindness) is as a morning cloud.\u201d In the Homily \u03b4 occurs, but is not translated.\u2014R.]\n153:970\nRom. x. 12. \u03ba\u03b1 \u03c0 \u03c0\u03bd\u03c4\u03b1 is omitted in our present copies. Mr. Field refers to Rom. iii. 22; \u201cunto all and upon all them that believe.\u201d [There is no authority for \u03ba\u03b1 \u03c0 \u03c0\u03b1\u03bd\u03c4\u03b1 in Rom. x. 12, and in Rom. 3.22the weight of authority is against the phrase (see R.V. in loco); but Chrysostom undoubtedly accepted the longer reading in the latter passage, and seems to have combined the two in the present instance.\u2014R.]\n153:971\n2 Cor. viii. 9. [The citation is not accurate, probably the variation is intentional.\u2014R.]","title":"Nicene and Post-Nicene Fathers, Vol. X: The Homilies of St. John Chrysostom.: Homily XXII","type":"page"}