# Nicene and Post-Nicene Fathers: Series I/Volume X/The Homilies of St. John Chrysostom/Homily 22

Homily XXII.
Matt. VI. 28, 29.
“Consider 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.”
Having 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.
Why 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:both from the vilenessof 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 “grass of the field.” And He is not satisfied even with this name, but again adds another circumstance of vileness, saying, “which to-day is.” And He said not, “and to-morrow is not,” but what is much baser yet, “is cast into the oven.” And He said not, “clothe,” but “so clothe.”
Seest 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, “shall He not much more clothe you?” For this too hath much emphasis: the force of the word, “you,” 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, “you, 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.”
And not till He hath made His proof clear, doth He proceed also to rebuke them, say
ing, “O ye of little faith.” 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.
Hereby He teaches us not only to take no thought, but not even to be dazzled at the costliness of men’s 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?
And 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, “Consider the lilies of the field,” He added, “they toil not:” 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, “they sow not,” it was not the sowing that He did away with, but the anxious thought; so in saying, “they toil not, neither do they spin,” He put an end not to the work, but to the care.
But if Solomon was surpassed by their beauty, and that not once nor twice, but throughout all his reign:—for 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, “in all his reign:” 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, “as one of these:” for such as between the truth and the counterfeit, so great is the interval between those robes and these flowers):—if 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?
After this He instructs us, not to aim at all at such ornament. See at least the end thereof; after its triumph “it is cast into the oven:” 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?
Wherefore 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 “the Heavens only declare the glory of God,”but the earth too; and this David declared when he said, “Praise the Lord, ye fruitful trees, and all cedars.” 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.
2. Now when, as you see, He had demonstrated the greatness of God’s 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, “if God,” saith He, “so clothe the grass of the field, much more you, O ye of little faith.”
And yet surely all these things He Himself works. For “all things were made by Him, and without Him was not so much as one thing made.” 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, “Ye have heard that it hath been said to them of old time, but I say unto you.”
Marvel 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.
Which 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 “the city of the Great King;”and when He mentioned Heaven, He spake of it again as “God’s throne;”and when He was discoursing of His economy in the world, to Him again He attributes it all, saying, “He maketh His sun
to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” And in the prayer too He taught us to say, His “is the kingdom and the power and the glory.” And here in discoursing of His providence, and signifying how even in little things He is the most excellent of artists, He saith, that “He clothes the grass of the field.” 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.
Now if for bare necessaries one is not to take thought, what pardon can wedeserve, 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?
3. “Therefore 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.”
Seest 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, “If ye love them which love you,” 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?
He 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, “For your Heavenly Father knoweth that ye have need of all these things.” He said not, “God knoweth,” but, “your Father knoweth;” 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.
And He adds along with this yet another argument. Of what kind then is it? That “ye have need” 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, “Therefore I must needs take thought, because they are necessary;” on the contrary, I say, “Nay, for this self-same reason take no thought, because they are necessary.” 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.
For indeed He is the artificer of our nature, and He knows perfectly the wants thereof. So that neither canst thou say, “He is indeed our Father, and the things we seek are necessary, but He knows not that we stand in need of them.” 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.
Let 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.
4. For together with what hath been said, He puts also yet another reason for feeling confidence about such things, saying,
“Seek ye the kingdom of Heaven, and all these things shall be added unto you.”
Thus 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 “the Gentiles seek after these things;” 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,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, “Seek ye the kingdom of Heaven, and all these things shall be added unto you.”
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;”—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 fashionthat 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. 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?”nor any thing like these, but the scourges which are borne from above. And again, “I,” saith He, “make peace, and create evils:” For neither in this place doth He speak of wickedness,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,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.”
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.” 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.” 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. 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. 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;and of the judge that feared not God, nor regarded men. And He stayed not at similitudes, but signified it also in His very actions, when He dismissed that Phœnician woman, having filled her with His great gift. 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 giveit 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 Syrophœnician 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.
So that though thou be no friend, though thou be not demanding thy due, though thou hast devoured thy Father’s 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.
But, “behold, I pray,” saith one, “and there is no result.” Why, thou prayest not like those; such I mean as the Syrophœnician woman, the friend that came late at night, and the widow that is continually troubling the judge, and the son that consumed his father’s 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 molestus, grieve on their account; much more is God, who can
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. “For though,” saith He, “a woman should forget the fruits of her womb, yet will I not forget thee.”
8. Let us therefore draw nigh unto Him, and say, “Truth, Lord; for even the dogs eat of the crumbs which fall from their masters’ table.” Let us draw nigh “in season, out of season:” 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, “We shall find Him prepared as the morning.” 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, “My mercy is as a morning cloud, and as the early dew it goeth away.” And His meaning is like this; “I 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.”
Which 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 “rich unto all and over all that call upon Him.” Because when we pray not, then He is wroth; when we pray not, then doth He turn away from us. For this cause “He became poor, that He might make us rich;”for this cause He underwent all those sufferings, that He might incite us to ask.
Let 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.

## Footnotes

* ↑ ἑκατρωθεν δεξαι τν περβολν.
* ↑ [ετελεα, “cheapness” first, then “meanness.”—R.]
* ↑ Matt. vi. 30.
* ↑ Ps. xix. 1.
* ↑ Ps. cxlviii. 9.
* ↑ Matt. vi. 30.
* ↑ John i. 3.
* ↑ Matt. v. 35.
* ↑ Matt. v. 34.
* ↑ Matt. v. 45.
* ↑ [Or, “they,” as in the next sentence.—R.]
* ↑ Matt. vi. 31, 32. [The text of Chrysostom is in doubt here: one ms. omits “of the world.” The longer reading is probably due to a recollection of Luke xii. 30, where this form occurs.—R.]
* ↑ Matt. vi. 33. [The reading of this verse given by Chrysostom is peculiar. The best authorities support the form accepted in the R.V., “his kingdom and his righteousness.” But the reading of the received text is ancient. Some other Fathers agree with Chrysostom. The phrase “kingdom of heaven” is peculiar to Matthew.—R.]
* ↑ προηγομενα .
* ↑ Matt. vi. 4.
* ↑ σχματο.
* ↑ Matt. v. 34.
* ↑ συντριβπλεονεξα; but one mss. reads δυναστεα, referring to oppressive oligarchies, Latin, principatus.—R.]
* ↑ Isa. xlv. 7.
* ↑ [κακαν, the word rendered “evil” throughout this passage.—R.]
* ↑ 1 Sam. vi. 9.
* ↑ 1 Cor. vii. 32. [R.V., “to be free from care;” ἀμερμνου, a compound of the same origin as the word rendered “take no thought” in the A.V.—R.]
* ↑ Matt. x. 9, 10.
* ↑ Matt. viii. 20.
* ↑ 2 Chron. xxxiii. 1–20; 2 Kings xxi. 1–18.
* ↑ [κα χριν χει σοι τοτου πολλν.]
* ↑ Luke xi. 5–8.
* ↑ Luke xviii. 1–8.
* ↑ Matt. xv. 21–28; Mark vii. 24–30.
* ↑ δοναι. See Hom. LII.
* ↑ [The Greek word is that rendered “insult” in this and the preceding sentence.—R.]
* ↑ Isa. xlix. 15.
* ↑ Matt. xv. 27.
* ↑ Hosea vi. 3, LXX. “His going forth is prepared as the morning,” 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., “His going forth is sure as the morning.” This, too, conveys the same general sentiment, but is a more accurate rendering of the Hebrew.—R.]
* ↑ Hosea vi. 4. A.V., “Your goodness is as the morning cloud;” and so also LXX. τ λεο μν. And with this the Hebrew copies agree, as did St. Jerome’s (in loc. t. vi. 63, Venet. 1768). But St. Cyril (in loc. t. iii. 96), reads τ λεο μο And St. Jerome’s Commentary shows that according to his interpretation the two readings came to the same meaning. “Your mercy, that wherewith I have always had mercy upon you, hath passed by…for now is the captivity near.” [R.V., “For your goodness (or, kindness) is as a morning cloud.” In the Homily δ occurs, but is not translated.—R.]
* ↑ Rom. x. 12. κα π πντα is omitted in our present copies. Mr. Field refers to Rom. iii. 22; “unto all and upon all them that believe.” [There is no authority for κα π παντα in Rom. x. 12, and in iii. 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.—R.]
* ↑ 2 Cor. viii. 9. [The citation is not accurate, probably the variation is intentional.—R.]