A continuation of the sermon on the mount.
In this second chapter of his Sermon, he Controwleth the Pharisees iustice (that is, their almes, prayer, and fasting) for the scope and intention therof, which was vaine glorie. 1• Their end also was to be riche, but ours must not be so much as in necessaries.
1Take heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven.Badate di non fare le vostre buone opere alla presenza degli uomini col fine d'esser veduti da loro: altrimenti non ne sarete rimunerati dal Padre vostro, che è ne' cieli.TAKE good heede that you doe not your iustice before men, to be seen of them: otherwise reward you shall not haue with your father which is in heauen.Attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis: alioquin mercedem non habebitis apud Patrem vestrum qui in cælis est. 2Therefore when thou dost an alms-deed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen I say to you, they have received their reward.Quando adunque farai limosina, non sonar la tromba davanti a te, come fanno gli ipocriti nelle sinagoghe, e nelle piazze per essere onorati dagli uomini: vi dico in verità, che costoro hanno già ricevuto la loro mercede,Therfore when thou doest an almes-deede, sound not a trompet before thee, as the hypocrites doe in the Synagogues and in the streetes, that they may be honoured of men: Amen I say to you, they haue receiued their reward.Cum ergo facis eleemosynam, noli tuba canere ante te, sicut hypocritæ faciunt in synagogis, et in vicis, ut honorificentur ab hominibus. Amen dico vobis, receperunt mercedem suam. 3But when thou dost alms, let not thy left hand know what thy right hand doth.Ma quando tu fai limosina, non sappia la tua sinistra quel, che fa la tua destra:But when thou doest an almes-deede, let not thy left hand know vvhat thy right hand doeth:Te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua: 4That thy alms may be in secret, and thy Father who seeth in secret will repay thee.Dimodochè la tua limosina sia segreta: e il Padre tuo, che vede nel segreto, te ne darà egli la ricompensa.that thy almes-deede may be in secrete, and thy father vvhich seeth in secrete, vvil repay the.ut sit eleemosyna tua in abscondito, et Pater tuus, qui videt in abscondito, reddet tibi. 5And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward.E allorché orate, non fate come gl'ipocriti, i quali amano di stare a orare nelle sinagoghe, e a' capi delle strade, affine di essere osservati dagli uomini: in verità io vi dico, che hanno ricevuto la loro ricompensa.And vvhen ye pray, you shal not be as the hypocrites, that loue to stand & pray in the Synagogs and corners of the streetes, that they may be seen of men: Amen I say to you, they haue receiued their revvard.Et cum oratis, non eritis sicut hypocritæ qui amant in synagogis et in angulis platearum stantes orare, ut videantur ab hominibus: amen dico vobis, receperunt mercedem suam.
6But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret, and thy father who seeth in secret will repay thee.Ma tu, quando fai orazione, entra nella tua camera, e chiusa la porta, prega in segreto il tuo Padre: e il Padre tuo, che vede nel segreto, te ne renderà la ricompensa.But thou vvhen thou shalt pray, enter into thy chamber, & hauing shut the doore, pray to thy father in secrete: and thy father vvhich seeth in secrete, vvil repay thee.Tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum in abscondito: et Pater tuus, qui videt in abscondito, reddet tibi. 7And when you are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard.Non vogliate nelle vostre orazioni, usar molte parole, come i pagani; imperocché essi si pensano d'essere esauditi mediante il molto parlare.And vvhen you are praying, speake not much, as the heathen. For they thinke that in their much-speaking they may be heard.Orantes autem, nolite multum loqui, sicut ethnici, putant enim quod in multiloquio suo exaudiantur. 8Be not you therefore like to them for your Father knoweth what is needful for you, before you ask him.Non siate adunque come essi: imperocché il vostro Padre sa prima che glielo addimandiate, di quali cose abbiate bisogno.Be not you therefore like to them, for your father knovveth vvhat is needeful for you, before you aske him.Nolite ergo assimilari eis: scit enim Pater vester, quid opus sit vobis, antequam petatis eum. 9Thus therefore shall you pray: Our Father who art in heaven, hallowed be thy name.Voi adunque orate così: Padre nostro, che sei ne' cieli, sia santificato il tuo nome,Thus therefore shal you pray. OVR FATHER which art in heauen, sanctified be thy name.Sic ergo vos orabitis: Pater noster, qui es in cælis, / sanctificetur nomen tuum. 10Thy kingdom come. Thy will be done on earth as it is in heaven.Venga il tuo regno: sia fatta la tua volontà, come nel cielo, così anche in terra.Let thy Kingdom come. Thy wil be done, as in heauen, in earth also.Adveniat regnum tuum; / fiat voluntas tua, sicut in cælo et in terra. 11Give us this day our supersubstantial bread.Dacci oggi il nostro pane per sostentamento.Giue vs to day our supersubstential bread.Panem nostrum supersubstantialem da nobis hodie, 12And forgive us our debts, as we also forgive our debtors.E rimettici i nostri debiti, come noi pure li rimettiamo a chi ci è debitore.And forgiue vs our dettes, as we also forgiue our detters.et dimitte nobis debita nostra, / sicut et nos dimittimus debitoribus nostris. 13And lead us not into temptation. But deliver us from evil. Amen.E non ci indurre in tentazione. Ma liberaci dal male. Così sia.And leade vs not into tentation. But deliuer vs from euil. Amen.Et ne nos inducas in tentationem, / sed libera nos a malo. Amen.
14For if you will forgive men their offences, your heavenly Father will forgive you also your offences.Imperocché se voi perdonerete agli uomini i loro mancamenti: il vostro Padre celeste vi perdonerà similmente i vostri peccati.For if you vvil forgiue men their offenses, your heauenly father vvil forgiue you also your offenses.Si enim dimiseritis hominibus peccata eorum: dimittet et vobis Pater vester cælestis delicta vestra. 15But if you will not forgive men, neither will your Father forgive you your offences.Ma se voi non perdonate agli uomini i loro mancamenti: né meno il Padre celeste perdonerà a voi i vostri.But if you vvil not forgiue men, neither vvil your father forgiue you your offenses.Si autem non dimiseritis hominibus: nec Pater vester dimittet vobis peccata vestra. 16And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward.Quando poi digiunate, non vogliate far i malinconici, come gl' ipocriti: imperocché questi sfigurano il proprio volto, affin di dare a conoscere agli uomini, che digiunano. In verità io vi dico, che han ricevuto la loro mercede.And vvhen you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appeare vnto men to fast. Amen I say to you, that they haue receiued their revvard.Cum autem jejunatis, nolite fieri sicut hypocritæ, tristes. Exterminant enim facies suas, ut appareant hominibus jejunantes. Amen dico vobis, quia receperunt mercedem suam. 17But thou, when thou fastest anoint thy head, and wash thy face;Ma tu, quando digiuni, profumati la testa, e lavati la faccia;But thou vvhen thou doest fast, anoynte thy head, and vvash thy face:Tu autem, cum jejunas, unge caput tuum, et faciem tuam lava, 18That thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret, will repay thee.Affinchè il tuo digiuno sia noto non agli uomini, ma al tuo Padre celeste, il quale sta nel segreto: e il Padre tuo, il quale vede in segreto, te ne darà la ricompensa.that thou appeare not to men to fast, but to thy father vvhich is in secrete: and thy father vvhich seeth in secrete, vvil repay thee.ne videaris hominibus jejunans, sed Patri tuo, qui est in abscondito: et Pater tuus, qui videt in abscondito, reddet tibi. 19Lay not up to yourselves treasures on earth: where the rust, and moth consume, and where thieves break through, and steal.Non cercate di accumular tesori sopra la terra: dove la ruggine, e i vermi li consumano: e dove i ladri li dissotterrano, e li rubano.Heape not vp to your selues treasures on the earth: vvhere the rust & mothe do corrupt, & vvhere theeues digge through & steale.Nolite thesaurizare vobis thesauros in terra: ubi ærugo, et tinea demolitur: et ubi fures effodiunt, et furantur.
20But lay up to yourselves treasures in heaven: where neither the rust nor moth doth consume, and where thieves do not break through, nor steal.Ma proccurate di accumular de' tesori nel cielo: dove la ruggine, e i vermi non li consumano; e ove i ladri non li dissotterrano, né li rubano.But heape vp to your selues treasures in heauen: vvhere neither the rust nor mothe doth corrupt, and vvhere theeues do not digge through not steale.Thesaurizate autem vobis thesauros in cælo, ubi neque ærugo, neque tinea demolitur, et ubi fures non effodiunt, nec furantur. 21For where thy treasure is, there is thy heart also.Imperciocché dove è il tuo tesoro, ivi è il tuo cuore.For vvhere thy treasure is, there is thy hart also.Ubi enim est thesaurus tuus, ibi est et cor tuum. 22The light of thy body is thy eye. If thy eye be single, thy whole body shall be lightsome.Lucerna del tuo corpo è il tuo occhio. Se il tuo occhio è semplice; tutto il tuo corpo sarà illuminato.The candel of thy body is thine eye. If thine eye be simple, thy vvhole body shal be lightsome.Lucerna corporis tui est oculus tuus. Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit. 23But if thy eye be evil thy whole body shall be darksome. If then the light that is in thee, be darkness: the darkness itself how great shall it be!Ma se il tuo occhio è difettoso, tutto il tuo corpo sarà ottenebrato. Se Adunque la luce, che è in te, diventa tenebrosa: quanto grandi saranno le stesse tenebre?But if thine eye be naught: thy vvhole body shal be darkesome. If then the light that is in thee, be darkenes: the darkenes it self hovv great shal it be?Si autem oculus tuus fuerit nequam, totum corpus tuum tenebrosum erit. Si ergo lumen, quod in te est, tenebræ sunt: ipsæ tenebræ quantæ erunt ? 24No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon.Nissuno può servire due padroni: imperocché od odierà l'uno, e amerà l'altro; o sarà affezionato al primo, e disprezzerà il secondo. Non potete servire a Dio, e alle ricchezze.No man can serue tvvo masters. For either he vvil hate the one, and loue the other: or he vvil sustayne the one, and contemne the other. You cannot serue God and Mammon.Nemo potest duobus dominis servire: aut enim unum odio habebit, et alterum diliget: aut unum sustinebit, et alterum contemnet. Non potestis Deo servire et mammonæ. 25Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment?Per questo vi dico: non vi prende te affanno né di quello, onde alimentare fa vostra vita, né di quello, onde vestire il vostro corpo. La vita non vale ella più dell'alimento, e il corpo più del vestito?Therfore I say to you, be not careful for your life vvhat you shal eate, neither for your body vvhat rayment you shal put on. Is not the life more then the meate: and the body more then the rayment?Ideo dico vobis, ne solliciti sitis animæ vestræ quid manducetis, neque corpori vestro quid induamini. Nonne anima plus est quam esca, et corpus plus quam vestimentum ?
26Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they?Gettate lo sguardo sopra gli uccelli dell'aria; i quali non seminano, non mietono, né empiono granai: e il vostro Padre celeste li pasce. Non siete voi assai da più di essi?Behold the foules of the ayre, that they sovv not, neither reape, nor gather into barnes: and your heauenly father feedeth them. Are not you much more of price then they?Respicite volatilia cæli, quoniam non serunt, neque metunt, neque congregant in horrea: et Pater vester cælestis pascit illa. Nonne vos magis pluris estis illis ? 27And which of you by taking thought, can add to his stature one cubit?Ma chi è di voi, che con tutto il suo pensare possa aggiuntare alla sua statura un cubito?And vvhich of you by caring, can adde to his stature one cubite?Quis autem vestrum cogitans potest adjicere ad staturam suam cubitum unum ? 28And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.E perché vi prendete pena pel vestito? Pensate come crescono i gigli del campo: essi non lavorano, e non filano.And for rayment vvhy are you careful? Consider the lilies of the field hovv they grovv: they labour not, neither do they spinne.Et de vestimento quid solliciti estis ? Considerate lilia agri quomodo crescunt: non laborant, neque nent. 29But I say to you, that not even Solomon in all his glory was arrayed as one of these.Or io vi dico, che né meno Salomone con tutta la sua splendidezza fu mai vestito come uno di questi.But I say to you, that neither Salomon in al his glorie vvas arayed as one of these.Dico autem vobis, quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis. 30And if the grass of the field, which is to day, and to morrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith?Se adunque in tal modo riveste Dio un'erba del campo, che oggi è, e domani vien gettata nel forno; quanto più voi, gente di poca fede.And if the grasse of the field, vvhich to day is, and to morovv is cast into the ouē, God doth so clothe: hovv much more you O ye of very smal fayth?Si autem fœnum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicæ fidei ? 31Be not solicitous therefore, saying: What shall we eat: or what shall we drink, or wherewith shall we be clothed?Non vogliale adunque angustiarvi dicendo: Cosa mangeremo, o cosa berremo, o di che ci vestiremo?Be not careful therefore, saying, vvhat shal vve eate, or vvhat shal vve drinke, or vvherevvith shal vve be couered?Nolite ergo solliciti esse, dicentes: Quid manducabimus, aut quid bibemus, aut quo operiemur ?
32For after all these things do the heathens seek. For your Father knoweth that you have need of all these things.Imperocché tali sono le cure de' gentili. Ora il vostro Padre sa, che di tutte queste cose avete bisogno.for al these thinges the Heathen do seeke after. For your father knovveth that you neede al these things.hæc enim omnia gentes inquirunt. Scit enim Pater vester, quia his omnibus indigetis. 33Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.Cercate adunque in primo luogo il regno di Dio, e la sua giustizia: e avrete di soprappiù tutte queste cose.Seeke therefore first the Kingdom of God, & the iustice of him: and al these things shal be giuen you besides.Quærite ergo primum regnum Dei, et justitiam ejus: et hæc omnia adjicientur vobis. 34Be not therefore solicitous for to morrow; for the morrow will be solicitous for itself. Sufficient for the day is the evil thereof.Non vogliate adunque mettervi in pena pel dì di domane. Imperocché il dì di domane avrà pensiero per se: basta a ciascun giorno il suo affanno.Be not careful therfore for the morovv. For the morovv day shal be careful for it self. sufficient for the day is the euil thereof.Nolite ergo solliciti esse in crastinum. Crastinus enim dies sollicitus erit sibi ipsi: sufficit diei malitia sua.
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about the year A.M. 4035.[the year of the world 4035]; about the year A.D. 31.
Witham
Your justice;[Ver. 1. Justitiam. In almost all Greek copies, eleemosunen.] in the common Greek copies, your alms, which seems to be the sense in this place. (Witham)
Bristow
Hereby it is plain that good works are justice, and that man doing them doth justice, and is thereby just and justified, and not by faith only. All which justice of a christian man, our Saviour here compriseth in the three eminent good works, alms deeds, prayer, and fasting. (St. Augustine, lib. perf. just. ch. VIII.) So that to give alms is to do justice, and the works of mercy are justice. (St. Augustine, in Psalm xlix, ver. 5.) (Bristow)
St. Gregory says, that the man who by his virtuous actions would gain the applause of men, quits at an easy rate a treasure of immense value; for, with what he might purchase the kingdom of heaven, he only seeks to acquire the transitory applause of mortals. This precept of Christ, says St. Chrysostom, beautifully evinces the solicitude and unspeakable goodness of God, lest we should have the labour of performing good works, and on account of evil motives be deprived of our reward. (Hom. xix.) "Shut up alms in the heart of the poor." (Ecclesiasticus 29:15.)
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Menochius
This must be understood figuratively, that we must avoid all ostentation in the performance of our good works. Many respectable authors are of opinion, that it was customary with the Pharisees and other hypocrites, to assemble the poor they designed to relieve by sound of trumpet. (Menochius)
St. Basil
Let us avoid vain glory, the agreeable plunderer of our good works, the pleasant enemy of our souls, which presents its poison to us under the appearance of honey. (St. Basil)
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Haydock
Be content to have God for witness to your good works, who alone has power to reward you for them. They will be disclosed soon enough to man, when at the day of general retribution the good and the evil will be brought to light, and every one shall be rewarded according to his works. (Haydock)
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Haydock
This repaying or rewarding of good works, so often mentioned here by Jesus Christ, clearly evinces that good works are meritorious, and that we may do them with a view to a reward, as David did, propter retributionem. (Haydock)
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St. Gregory
Hypocrisy is forbidden in all these three good works of justice, but not the doing of them openly for the glory of God, the edification of our neighbour, and our own salvation. Let your light so shine before men, that is let your work be so done in public, that the intention remain in secret. (St. Gregory)
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Menochius
Because he who should pray in his chamber, and at the same time desire it to be known by men, that he might thence receive vain glory, might truly be said to pray in the street, and sound a trumpet before him: whilst he, who though he pray in public, seeks not thence any vain glory, acts the same as if he prayed in his chamber. (Menochius)
Jesus Christ went up to the temple, to attend public worship on the festival days.
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Bristow
[Speak not much.[Ver. 7. Nolite multum loqui, me battologesete, which is balbutire, nugari, etc.] ] Long prayer is not here forbidden; for Christ himself spent whole nights in prayer: and he sayeth, we must pray always; and the apostle, that we must pray without intermission, 1 Thessalonians v.; and the holy Church hath had from the beginning her canonical hours for prayer, but rhetorical and elaborate prayer, as if we thought to persuade God by our eloquence, is forbidden; the collects of the Church are most brief and most effectual. (St. Augustine, ep. 121. ch. VIII, IX, X.) (Bristow)
St. Chrysostom
Perseverance in prayer is recommended us by the example of the poor widow, who by her importunity prevailed over the unjust judge. (St. Chrysostom, hom. xix.)
The Greek word means, to babble or trifle.
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As God is the common Father of all, we pray for all. Let none fear on account of their lowly station here, for all are comprised in the same heavenly nobility. ... By saying, "who art in heaven," he does not mean to insinuate that he is there only, but he wishes to withdraw the humble petitioner from earth, and fix his attention on heaven. (St. Chrysostom, hom. xx.) Other prayers are not forbidden. Jesus Christ prayed in different words (John 17.), and the apostles; (Acts 1:24.) but this is an example of the simple style to be used in prayer, and is applicable to all occasions.
Haydock
Hallowed be thy name, from the word holy, be held and kept holy, be glorified by us, and that not only by our words, but principally by the lives we lead. The honour and glory of God should be the principal subject of our prayers, and the ultimate end of our every action; every other thing must be subordinate to this. (Haydock)
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St. Chrysostom
Those who desire to arrive at the kingdom of heaven, must endeavour so to order their life and conversation, as if they were already conversing in heaven. This petition is also to be understood for the accomplishment of the divine will in every part of the world, for the extirpation of error, and explosion of vice, that truth and virtue may everywhere obtain, and heaven and earth differ no more in honouring the supreme majesty of God. (St. Chrysostom, hom. xx.)
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Witham
Our supersubstantial bread.[Ver. 11. Supersubstantialem, epiousion, which Greek word is translated, quotidianam, Luke 11:3. So it is expounded by St. Chrysostom om xv. p. 138. ti estin ton arton ton epiousion. St. Gregory of Nyssa (tom. i, p. 750, Edit. Paris. an. 1638) calls it, o artos tes semerines chreias esti. Panis hodiernae, or quotidianae necessitatis. Suidas expounds it, o te onsia emon armozon, qui est conveniens nostrae substantiae or o kathemerinos, quotidianus.] So it is at present in the Latin text: yet the same Greek word in St. Luke, is translated daily bread, as we say it in our Lord's prayer, and as it was used to be said in the second or third age, as we find by Tertullian and St. Cyprian. Perhaps the Latin word, supersubstantialis, may bear the same sense as daily bread, or bread that we daily stand in need of; for it need not be taken for supernatural bread, but for bread which is daily added, to maintain and support the substance of our bodies. (Witham)
Challoner
In St. Luke the same word is rendered daily bread. It is understood of the bread of life, which we receive in the blessed sacrament. (Challoner)
Haydock
It is also understood of the supernatural support of the grace of God, and especially of the bread of life received in the blessed eucharist. (Haydock)
St. Chrysostom
As we are only to pray for our daily bread, we are not to be over solicitous for the morrow, nor for the things of this earth, but being satisfied with what is necessary, turn all our thoughts to the joys of heaven. (St. Chrysostom, hom. xx.)
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St. Chrysostom
Of all the petitions this alone is repeated twice. God puts our judgment in our own hands, that none might complain, being the author of his own sentence. He could have forgiven us our sins without this condition, but he consulted our good, in affording us opportunities of practising daily the virtues of piety and mildness. (St. Chrysostom, hom. xx.)
These debts signify not only mortal but venial sins, as St. Augustine often teaches. Therefore every man, be he ever so just, yet because he cannot live without venial sin, ought to say this prayer. (Cont. 2 epis. Pelag. lib. 1:chap. 14.)
Bristow
(lib. XXI. de civit. Dei. ch. XXVII.) (Bristow)
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Haydock
God is not the tempter of evil, or author of sin. (James 1:13.) He tempteth no man: we pray that he would not suffer the devil to tempt us above our strength: that he would remove the temptations, or enable us to overcome them, and deliver us from evil, particularly the evil of sin, which is the first, and the greatest, and the true efficient cause of all evils. (Haydock)
In the Greek we here read, for thine is the kingdom, and the power, and the glory; which words are found in some old Greek liturgies, and there is every appearance that they have thence slipped into the text of St. Matthew. They do not occur in St. Luke 11:4., nor in any one of the old Latin copies, nor yet in the most ancient of the Greek texts. The holy Fathers prior to St. Chrysostom, as Grotius observes, who have explained the Lord's prayer, never mention these words.
Witham
And not being found in Tertullian, St. Cyprian, St. Jerome, St. Ambrose, St. Augustine, etc., nor in the Vatican Greek copy, nor in the Cambridge manuscripts. etc. as Dr. Wells also observes, it seems certain that they were only a pious conclusion, or doxology, with which the Greeks in the fourth age began to conclude their prayers, much after the same manner as, Glory be to the Father, etc. was added to the end of each psalm. We may reasonably presume, that these words at first were in the margin of some copies, and afterwards by some transcribers taken into the text itself. (Witham)
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Haydock
Here he again recommendeth the forgiving of others, as the means of obtaining forgiveness. (Haydock)
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St. Bernard Serm
The forty days' fast, my dear brethren, is not an observance peculiar to ourselves; it is kept by all who unite with us in the profession of the same faith. Nor is it without reason that the fast of Christ should be an observance common to all Christians. What is more reasonable, than that the different members should follow the example of the head. If we have been made partakers with him of good, why not also of evil. Is it generous to exempt ourselves from every thing that is painful, and with to partake with him in all that is agreeable? With such dispositions, we are members unworthy of such a head. ... Is it much for us to fast with Christ, who expect to sit at the table of his Father with him? Is it much for the members to suffer with the head, when we expect to be made one day partakers with him in glory? Happy the man who shall imitate such a Master. He shall accompany him whithersoever he goes. (St. Bernard Serm, in Quad.)
St. Bernard
Wherefore, my dear brethren, if the taste only has caused us to offend God, let the taste only fast, and it will be enough. But if the other members also have sinned, let them also fast. Let the eye fast, if it has been the cause of sin to the soul; let the ear fast, the tongue, the hand, and the soul itself. Let the eye fast from beholding objects, which are only calculated to excite curiosity and vanity; that being now humbled, it may be restrained to repentance, which before wandered in guilt. Let the ear fast from listening to idle stories and words that have no reference to salvation. Let the tongue fast from detraction and murmuring, from unprofitable and sacrilegious discourse; sometimes also, out of respect to holy silence, from speaking what appears necessary and profitable. Let the hand also fast from useless works, and from every action that is not commanded. But above all, let the soul fast from sin and the doing of its own will. Without these fasts, all others will not be accepted by the Lord. (St. Bernard, Serm. 2 de Jejun. Quad.)
St. Bernard
Fast from what is in itself lawful, that you may receive pardon for what you have formerly done amiss. Redeem an eternal fast by a short and transitory one. For we have deserved hell fire, where there will be no food, no consolation, no end; where the rich man begs for a drop of water, and is not worthy to receive it. A truly good and salutary fast, the observance of which frees us from eternal punishment, by obtaining for us in this life the remission of our sins. Nor is it only the remission of former transgressions, but likewise a preservative against future sin, by meriting for us grace to enable us to avoid those faults we might otherwise have committed. I will add another advantage, which results from tasting, one which I hope I am not deceived in saying you have frequently experienced. It gives devotion and confidence to prayer. Observe how closely prayer and fasting are connected. Prayer gives us power to fast, fasting enables us to pray. Fasting gives strength to our prayer, prayer sanctifies our fast, and renders it worthy of acceptance before the Lord. (St. Bernard, Serm. de Orat. et []ejun.)
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Haydock
By doing good works, distributing your superfluities to the indigent. (Haydock)
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St. Chrysostom
Every action is lighted or directed by the intention. If the intention be upright, the whole body of the action is good, provided it proceed not from a false conscience. If the intention be bad, how bad must be the action! Christ does not here speak of an exterior, but an interior eye. He, therefore, who directs all his thoughts to God, may justly be said to have his eye lightsome, and consequently his heart undefiled with worldly affections; but he who has all his thoughts corrupted with carnal desires is, beyond a doubt, enveloped in darkness. (St. Chrysostom)
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Haydock
Behold here a fresh motive to detach you from the love of riches, or mammon. We cannot both serve God and the world, the flesh and the spirit, justice and sin. The ultimate end of action must be one, either for this or for the next life. (Haydock)
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Haydock
A prudent provision is not prohibited, but that over-solicitude which draws the soul, the heart, and its affections from God, and his sweet all-ruling providence, to sink and degrade them in empty pursuits, which can never fill the soul. (Haydock)
Be not solicitous;[Ver. 25. Me merimnate. It does not seem well translated, take no thought.] that is too solicitous with a trouble and anxiety of mind, as appears by the Greek.
Witham
For your life; lit. for your soul, which many times is put for life. (Witham)
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Haydock
Why should the children of God fear want, when we behold the very birds of the air do not go unprovided? Moreover, what possible good can this anxiety, this diffidence procure them? Almighty God gives life and growth, which you cannot do with all your solicitude, however intensely you think. Apollo may plant, Paul may water, but God alone can give the increase. (1 Corinthians 3:6.) Of how much greater consequence is it then to love and serve Him, and to live for Him alone! (Haydock)
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Menochius
"O ye of little faith;" that is, of little confidence in God and his providence. (Menochius)
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St. Chrysostom
It is not without reason that men are in such great fear and distress, when they are so blind as to imagine that their happiness in this life is ruled by fate. But such as know that they are entirely governed by the will of God, know also that a store is laid up for them in his hands. (St. Chrysostom)
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St. Chrysostom
[Ver. 33. Et justitiam ejus, dikaiosunen autou, non autes, Dei, not Regni.] Your Father knoweth; he does not say God knoweth, but your Father, to teach us to apply to him with greater confidence. (St. Chrysostom)
St. Aquinas
He that delivers himself entirely into the hands of God, may rest secure both in prosperity and adversity, knowing that he is governed by a tender Father. (St. Aquinas)
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Menochius
The morrow will bring with it cares enough, to occupy you in providing what will then be necessary for you. Christ does not prohibit all care about temporal concerns, but only what hinders us from seeking the kingdom of heaven in the first instance; or what makes us esteem more the things of this world, than those of the next. (Menochius)
The affliction and labour which each day brings with it is a sufficient trial, nor ought we seek by our anxiety for labour and affliction before it arrive; for why should man forestall the evil day, which has not arrived, and perhaps may never arrive? But again, this does not prohibit us from making a provision for the morrow, for Jesus Christ does not say to us, provide not for the morrow, but, be not solicitous for to-morrow. (Estius, in different location) He who supplied our wants to-day, will supply them also to-morrow. The evil of the day is sufficient, without borrowing to-morrow's burden to increase the load. It is the curse of the envious and wicked to be self-tormented, whilst they who live by faith, can always rejoice in hope, the true balm of every Christian's breast, the best friend of all in distress.
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Your justice.... that is, works of justice; viz., fasting, prayer, and almsdeeds; which ought to be performed not out of ostentation, or a view to please men, but solely to please God.
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Supersubstantial bread.... In St. Luke the same word is rendered daily bread. It is understood of the bread of life, which we receive in the Blessed Sacrament.
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Lead us not into temptation.... That is, suffer us not to be overcome by temptation.
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Mammon.... That is, riches, worldly interest.
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1. Iustice.] Hereby it is playne that good werkes be iustice, and that man doing them doeth iustice, Good workes iustifie. and is thereby iust and Iustified, and not by fayth only. Al which iustice of a Christian man our Sauiour here compriseth in these three workes, in Almes, fasting, and prayers. Aug. li. perf. iust. •. •. So that to giue almes, is to doe iustice, and the workes of mercie are iustice. Aug. in Ps. 49. v. 5.
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THE a first worke of iustice.
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4. Repay.] This repaying and rewarding of good workes in heauen, often mentioned here by our Sauiour, Merites. declareth that the sayd workes are meritorious, and that we may doe them in respect of that reward.
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5. Hypocrites.] Hypocrisie is forbidden in al these three workes of iustice, and not the doing of them openly to the glorie of God and the profite of our neighbour and our owne saluatiō: Hypocrisie. for Christ before (c. 5.) biddeth, saying: Let your light so shine before men &c. And in al such workes S. Gregotles rule is to be folowed, The worke so to be in publike, that the intention remayne in secrete. Ho. 11. in Euang. c. 10.
THE SEcond worke of iustice.
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7. Much speaking.] Long prayer is not forbid, for Christ him self spent whole nights in prayer, Luc. 6, 12, 18, 1. 21, 36. and he sayth, we must pray alwayes, and the Apostle exhorteth to pray without intermission, and the holy Church from the beginning hath had her Canonical houres of prayer: but idle and voluntary babling, 1 Thes. 5, 17. either of the heathens to their goddes, or of Heretikes, that by long Rhetorical prayers thinke to persuade God: Cypr. de orat. Do. in fine. wheras the Collects of the Churche are most breese and most effectual. See S. Augustine ep. 121, c. 8, 9. 10.
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The PATER NOSTER.
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Concordance Luc. 11, 2.
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11. Superstantial bread.) By this bread so called here according to the Latin word and the Greeke, 〈Greek〉. we aske not only al necessarie sustenance for the body, but much more al spiritual foode, namely the blessed Sacrament it self, The B. Sacrament. which is Christ the true bread that came from heauen, and the bread of life to vs that eate his bodie. Cypr. de orat. Do. Aug. ep. 121 c. 6. 11. And therfore it is called here Supersubstantial, that is, the bread that passeth and excelleth al creatures, Hiero. in. 2. Tit. in 6. Mat. Amb. li. 5. de Sacr. 6. 4. Aug. ser. 22. de verb. Do. sec. Mat. S. Germanus in Theoria.
In S. Luke, the Latin is, Panem quotidianum, dayly bread, the Greeke being indifferent to both, 〈Greek〉.
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12. Dettes.) These dettes doe signifie not only mortal sinnes, Venial sinnes. but also venial, as S. Augustine often teacheth: and therfore euery man, be he neuer so iust, yet because he can not liue without venial sinnes, may very truly and ought to say this prayer. Aug. cont. duas. ep. Pelag. li. 1. •. 14. li. 21 de Ciuit. 6. 27.
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13. Leade vs not.] S. Cypr. readeth, In Expos. orat. Do. Ne patiaris nos induci. God is not author of euil. Suffer vs not to be led, as S. Augustine noteth li. de ho. perseu. c. 6. and so the holy Churche vnderstandeth it, because God (as S. Iames sayth) tempteth no man: Iac. 1. though for our sinnes, or for our probation and crowne, he permitte vs to be tempted. Beware then of Bezaes exposition vpon this place, who (according to the Caluinists opinion) saith, that God leadeth them into tentation, into whom him self bringeth in Satan for to fill their harts: so making God the author of sinne.
Concordance Mr. 11, 25.
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14. If you forgeue.) This poynt, of forgeuing our brother, when we aske forgiuenesse of God, our Sauiour repeateth agayne, as a thing much to be considered: and therfore commended in the parable also of the seruant that would not forgiue his felow seruant, Mat. 18.
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16. Fast.] He forbiddeth not open and publike fasts, •ud. 20, 26. which in the Scriptures were commaunded and proclamed to the people of God, 2. Esd. 9. and the Niniuires by such fasting appeased Gods Wrath: Publike fast. but to fast for vaine glorie and praise of men, 〈◊〉. 2, 15. and to be desirous by the very face and looke to be taken for a faster, Ion. 3. that is forbidden, and that is hypocrisie.
The third worke of iustice.
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In the liturgy The Gospel vpō Ashwensday.
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Concordance Luc. 12, 33.
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20. Treasures in heauen.] Treasures layd vp in heauen, must needes signifie, not fayth only, but plentiful almes and deedes of mercie and other good workes, Meritorious Workes. which God keeping as in a booke, wil reward them accordingly: as of the contrarie the Apostle sayth, He that soweth sparingly, shal reape sparingly. 2. Cor. 9.
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Concordance Luc. 11, 34.
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24. Two Masters.] Two religions, God and Baal, Christ and Caluin, Masse and Communion, the Catholike Churche and Heretical Conuenticles. Let them marke this lesson of our Sauiour, that thinke they may serue masters, al times, al religions. Agayne, these two masters doe signifie, God and the world, the sles he and the spirit, iustice and sinne.
In the liturgy The Gospel on the 14 Sunday after Pentecost.
Concordance Luc. 16, 13.
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25. Careful.] Prudent prouision is not prohibited, but to much doubtfulnes and feare of Gods prouision for vs: to whom we ought with patience to committe the rest, when we haue done sufficiently for our part.
Concordance Luc. 12, 22.
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They seeke temporal things only, and that not of the true God, but of their idols, or by their owne industrie.
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St Justin Martyr † AD 165 The First Apology 15
… for your heavenly Father knoweth that ye have need of these things. But seek ye the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man.” And, “Do not these things to be seen of men; otherwise ye have no reward from your Father which is in heaven.”
Tatian † AD 180 The Diatessaron 9
… 36] in the synagogues and the marketplaces, that men may praise them. And [24] verily say I unto you, They have received their reward. But thou, when [25] thou doest alms, let thy left hand not know what thy right hand doeth; that thine alms may be concealed: and thy Father which seeth in secret shall reward thee openly.
Tertullian † AD 220 To His Wife 2.5
… in that it is thanks to them that we do any (good) work. He who “endures” (a thing) cannot be ignorant of it; or else, if he is kept in ignorance because he does not endure (it), he is feared. But since Scripture commands each of two things—namely, that we work for the Lord without the privity of any second person,
Origen † AD 254 Origen's Commentary on Matthew 11.15
… Accordingly, if we do alms before men, having in our thoughts the design of appearing to men philanthropic, and of being honoured because of philanthropy, we receive the reward from men;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
“For ye have no reward,” saith He, “with your Father which is in Heaven.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 68
But if thou art minded in another way also to discern the mischief thereof, when thou givest for display and ostentation, consider how great the sorrow that then comes upon thee, and how continual the desponding, while Christ’s voice is heard in thine ears, saying,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 5
… A new fashion of robbery, this, to induce people to be glad when one is plundering them! On the other part, there is nothing of the kind: but God, as the common Father, has secured us as by a wall against all [depredators], both seen and unseen. For, “Take heed,” saith He, “that ye do not your alms before men.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 19
… yet through it, though not with it, it is made present to us. For it is not possible that lust of wealth and righteousness should dwell together; they have their tents apart. Do not then obstinately strive to bring things together which are incompatible, but banish the usurper covetousness, if thou wouldest obtain the kingdom. For this
St John Chrysostom † AD 407 Homilies on Second Corinthians 20
… but now, though doing thy sacrifice in public view, thou mayest do it as in the holy of holies, and in a far more awful manner. For when thou doest it not for display before men; though the whole world hath seen, none hath seen, because thou hast so done it. For He said not simply, “Do” it “not before men,” but added, “to be seen of them.” (
St Augustine of Hippo † AD 430 City of God 5.14
… For their Master had taught them not to seek to be good for the sake of human glory, saying, “Take heed that ye do not your righteousness before men to be seen of them, or otherwise ye shall not have a reward from your Father who is in heaven.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 18
… This is now our righteousness, in which we pass through our course hungering and thirsting after the perfect and full righteousness, in order that we may hereafter be satisfied therewith. Therefore our Lord in the Gospel (after saying, “Take heed that ye do not your righteousness before men, to be seen of them,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 4.1
1. It is wont to perplex many persons, Dearly beloved, that our Lord Jesus Christ in His Evangelical Sermon, after He had first said, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;” said afterwards, “Take heed that ye do not your righteousness before men to be seen of them.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.14
… As the Lord forbiddeth, who said, “Take heed that ye do not your righteousness before men to be seen of them, otherwise ye have no reward of your Father which is in heaven: and when ye pray, be not as the hypocrites, for they love to pray, standing in the streets, that they may be seen of men. Verily I say unto you, they have received their reward.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 6.3
… and assure our heart before Him.” What meaneth, “before Him?” Where He seeth. Whence the Lord Himself in the Gospel saith: “Take heed that ye do not your righteousness before men, to be seen of them: otherwise ye have no reward with your Father which is in heaven.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.2
2. For, brethren, ye heard just now when the Gospel was read, at least if ye had for it the ear not only of the body but also of the heart. What said it? “Take heed that ye do not your righteousness before men, to be seen of them.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.12
… For He shall send His Angels, and before Him shall be gathered all nations. Gather to Him His righteous. What righteous men save those that live of faith and do works of mercy? For those works are works of righteousness. Thou hast the Gospel: “Beware of doing your righteousness before men to be seen of them.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.3
… play also something that men may both see and hear: but not to your own name.…For if for the sake of yourselves being glorified ye do good works, we make the same reply as He made to certain of such men, “Verily I say unto you, they have received their reward:” and again, “Otherwise no reward ye will have with your Father that is in Heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.5
… and when they have reached this they have reached their reward: vain men, and vain reward.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.21
… For, when we administer necessaries of any kind to the indigent, we do not bestow our own, but render them what is theirs; we rather pay a debt of justice than accomplish works of mercy. Whence also the Truth himself, when speaking of the caution required in shewing mercy, says, Take heed that ye do not your justice before men (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.35
… For hence in the Gospel the Truth says, That they may see your good works, and glorify your Father which is in heaven ( Matth. v. 16 ). But then there comes also this sentence, which has the appearance of enjoining something very different, namely, Take heed that ye do not your righteousness before men, to be seen of them (
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Tatian † AD 180 The Diatessaron 9
[22] Consider your alms; do them not before men to let them see you: and if it be not [23] so, ye have no reward before your Father which is in the heavens.
Tertullian † AD 220 On the Veiling of Virgins 13
… To what purpose, then, do they thrust their glory out of sight abroad, but expose it in the church? I demand a reason. Is it to please the brethren, or God Himself? If God Himself, He is as capable of beholding whatever is done in secret, as He is just to remunerate what is done for His sole honour. In fine, He enjoins us not to trumpet forth
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.41
… and thy Father, which seeth in secret, shall render to thee.” Also in the same place: “When thou doest an alms, do not sound a trumpet before thee, as the hypocrites do in the streets and in the synagogues, that they may be glorified of men. Verily I say unto you, They have fulfilled their reward.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.1.2
… nor has it any fear of punishments. Thus the less it strives for glory, the more it rises above it. For to those who seek for glory, that reward in the shape of present things is but a shadow of future ones, and is a hindrance to eternal life, as it is written in the Scriptures: “Verily, I say unto you, they have received their reward.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
“Therefore when thou doest thine alms,” saith He, “do not sound a trumpet before thee, as the hypocrites do.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… he passed his days in a foreign land; and yet he blamed not himself, nor said, “What is this? I despised royalty, with all that honor and glory: I chose to avenge those who were wronged, and God hath overlooked me: and not only hath He not brought me back to my former honor, but even forty years am I passing in a foreign land. Truly, handsomely
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 24
“Let us walk becomingly,” (A.V. honestly, in this sense) “as in the day.” For day it already is. And what most people insist upon very much in their exhortations, that he also uses to draw them on, the sense of the becoming. For they had a great regard to the esteem of the multitude.
St Jerome † AD 420 The Letters of St. Jerome 22.32
… Now and then one more scrupulous wears out a single dress; yet, while she appears in rags, her boxes are full. Parchments are dyed purple, gold is melted into lettering, manuscripts are decked with jewels, while Christ lies at the door naked and dying. When they hold out a hand to the needy they sound a trumpet;
St Jerome † AD 420 The Letters of St. Jerome 23.2
… and certainly, the less she was reckoned an earthly mistress the more she became a servant of Christ. She was careless of her dress, neglected her hair, and ate only the coarsest food. Still, in all that she did, she avoided ostentation that she might not have her reward in this world.
St Augustine of Hippo † AD 430 The Confessions 10.37
… And whether it be so, in truth I know not. For concerning this I know less of myself than dost Thou. I beseech Thee now, O my God, to reveal to me myself also, that I may confess unto my brethren, who are to pray for me, what I find in myself weak. Once again let me more diligently examine myself.
St Augustine of Hippo † AD 430 City of God 5.15
… For as to those who seem to do some good that they may receive glory from men, the Lord also says, “Verily I say unto you, they have received their reward.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.11
… but for those which Paul then desired, a shepherd was necessary. And he scarcely found one shepherd among many hirelings; for the shepherds are few, the hirelings many. But what is said of the hirelings? “Verily I say unto you, they have received their reward.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.1
… was he not a good shepherd? Did not he too lay down his life for the sheep? What was Paul? what the rest of the Apostles? what the blessed Bishops, Martyrs, who followed close upon their times? What again our holy Cyprian? Were they not all good shepherds, not hirelings, of whom it is said, “Verily I say unto you, they have received their reward”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.8
“But He shall remove thee from thy dwelling.” “Verily, verily, I say unto you, they have received their reward.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.3
… If therefore ye jubilate so that God may hear; play also something that men may both see and hear: but not to your own name.…For if for the sake of yourselves being glorified ye do good works, we make the same reply as He made to certain of such men, “Verily I say unto you, they have received their reward:”
John Cassian † AD 435 The Conferences of John Cassian 17.21
… “Thou shalt not appear unto men to fast but unto thy Father Who is in secret;” and again: “Let not thy left hand know what thy right hand doeth,” we must at once tell a lie. If we make manifest the good act of abstinence, the word of the gospel rightly discourages us: “Verily I say unto you, they have their reward.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.35
… For those greatly misjudge their own good things who think human favour sufficient for their reward. For when transitory praise is sought in return for right doing, a thing worthy of eternal reward is sold for a mean price. As to which price being received, indeed, the Truth says, Verily I say unto you, they have received their reward (
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Tatian † AD 180 The Diatessaron 9
… and if it be not [23] so, ye have no reward before your Father which is in the heavens. When then thou givest an alms now, do not sound a trumpet before thee, as do the people of hypocrisy, [Arabic, p. 36] in the synagogues and the marketplaces, that men may praise them. And [24] verily say I unto you, They have received their reward.
St Irenaeus of Lyons † AD 202 Against Heresies 4.30.3
… and he that hath meat, let him do likewise.” And, “For I was an hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was naked and ye clothed Me.” And, “When thou doest thine alms, let not thy left hand know what thy right hand doeth.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.41
In the Gospel according to Matthew: “Let not thy left hand know what thy right hand doeth, that thine alms may be in secret; and thy Father, which seeth in secret, shall render to thee.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.30
… Thy inner feelings give the name to thy acts. As it comes forth from thee, so will others regard it. See what a true judge thou hast! He consults with thee how to take up thy work, and first of all he questions thy mind. “Let not,” he says, “thy left hand know what thy right hand doth.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
“Let not thy left hand know,” saith He, “what thy right hand doeth.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 68
Come now, then, let us take our aim against these; and let there be an almsgiving made in abundance for display to the multitude. Surely then, first vainglory leads her out of her Father’s chamber. And whereas her Father requires not to appear so much as to the left hand,
St John Chrysostom † AD 407 Homilies on 1 Timothy 8
… or whether we may not pray in the church, nor in any other part of the house, but the closet? What then means that saying? Christ is recommending us to avoid ostentation, when He bids us offer our prayers not only privately, but secretly. For, when He says, “Let not thy left hand know what thy right hand doeth” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… Let us hasten then to perform such actions, that we may be able hereafter to boast that we have washed the Saints’ feet. For if we ought to wash their feet, much more ought we to give them our money with our own hands, and at the same time study to be concealed. “Let not thy left hand know,” He says, “what thy right hand doeth.” (
St Jerome † AD 420 The Letters of St. Jerome 22.27
… “In God we boast all the day long; my soul shall make her boast in the Lord.” When you do alms, let God alone see you. When you fast, be of a cheerful countenance.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.30
… For, then (to mention but a single instance which occurs meantime to my mind), when Christ gives the counsel not to let the left hand know what the right hand doeth,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 51.12
… as it is written elsewhere, “He that saith he abideth in Christ, ought himself also so to walk, even as He walked.” For he ought, if supplying food to the hungry, to do it in the way of mercy and not of boasting, seeking therein nothing else but the doing of good, and not letting his left hand know what his right hand doeth;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.1
… Which silence, that is, Chusi, is called the son of Gemini, that is, righthanded. For what was done for the Saints was not to be hidden from them. And yet He saith, “Let not the left hand know what the right hand doeth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 121.5
5. I ask you, how ye interpret what is said in the Gospel, “Let not your left hand know what your right hand doeth”?
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.20
… 10 ). That moroseness may not spoil liberality, let them hear what is written, God loveth a cheerful giver ( 2 Cor. ix. 7 ). That they may not seek transitory praise for a gift bestowed, let them hear what is written, Let not thy left hand know what thy right hand doeth (
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Tatian † AD 180 The Diatessaron 9
… When then thou givest an alms now, do not sound a trumpet before thee, as do the people of hypocrisy, [Arabic, p. 36] in the synagogues and the marketplaces, that men may praise them. And [24] verily say I unto you, They have received their reward. But thou, when [25] thou doest alms, let thy left hand not know what thy right hand doeth;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
“Thy Father which seeth in secret shall reward thee openly.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 22
… 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;”
St John Chrysostom † AD 407 Homilies on Second Corinthians 20
… Bezaleel built it not, nor any other but God Himself; not of stones, but of a material brighter than the heaven, of reasonable souls. But the priest entereth into the holy of holies. Into yet more awful places mayest thou enter when thou offerest this sacrifice, where none is present but “thy Father, Which seeth in secret,” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 144.5
… For see how safely thou workest, who art not left by Him whom thou seekest; “that thy Father which seeth in secret may reward thee openly.”
6:5
Tatian † AD 180 The Diatessaron 9
… And bring us not into temptations, but deliver us from the evil one. For [37] thine is the kingdom, and the power, and the glory, for ever and ever. If ye forgive [Arabic, p. 37] men their wrong-doing, your Father which is in heaven will forgive you. [38] But if ye forgive not men, neither will your Father pardon your wrong-doing.
Tertullian † AD 220 On Prayer 17
… from the very abysses, through so huge a mass of sea? What superior advantage will they who pray too loudly gain, except that they annoy their neighbours? Nay, by making their petitions audible, what less error do they commit than if they were to pray in public?
Tertullian † AD 220 On Prayer 24
But how “in every place,” since we are prohibited
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
3. “And when ye pray,” saith He, “ye shall not be as the hypocrites, for they love to pray standing in the synagogues, and in the corners of the streets. Verily I say unto you, they have their reward.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… “Repent ye therefore,” he says, “and be converted.” He does not add, “from your sins;” but, “that your sins, may be blotted out,” means the same thing. And then he adds the gain: “So shall the times of refreshing come from the presence of the Lord.” ( v. 19 .) This betokens them in a sad state, brought low by many wars.
St John Chrysostom † AD 407 Homilies on 1 Timothy 8
… for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father, which is in secret; and thy Father, which seeth in secret, shall reward thee openly.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 8
… that all are not punished, lest there should be a disbelief of the time of resurrection; that even of the good, some who have done bad actions are quit of them here; and of the wicked, some have good ones, and are rewarded for them here, that their wickedness may be punished hereafter (
St John Chrysostom † AD 407 Homilies on Titus 2
… This we have said at once to the rulers of the church, and to those under their rule. For a soul desirous of honor, and of being glorified, shall not see the kingdom of heaven. This is not my own saying. I speak not my own words, but those of the Spirit of God. He shall not see it, though he practice virtue. For he saith, “They have their reward.” (
St Jerome † AD 420 The Letters of St. Jerome 52.13
… No praise elates him, no reproaches crush him. He is not puffed up by riches, nor does he shrink into himself because of poverty. Joy and sorrow he alike despises. The sun does not burn him by day nor the moon by night. Do not pray at the corners of the streets,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 7.0
Again, on Matt. vi . on the Lord’s Prayer. To the Competentes.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.0
Again on the Lord’s Prayer, Matt. vi . To the Competentes.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 46.5
… who are pursuing after temporal advantages, gaping for gain, coveting honors from men. When such things are loved by an overseer, and for such things God is served, whoever such an one may be, he is an hireling who cannot count himself among the children. For of such also the Lord saith: “Verily, I say unto you, they have their reward.”
6:6
Tatian † AD 180 The Diatessaron 9
[26] And whenever thou prayest, be not as the hypocrites, who love to stand in the synagogues and in the corners of the marketplaces for prayers, that men may behold [27] them.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 20
… But if the wicked one made man, then he ought to be his father, according to nature. And to whom, then, did the Lord Jesus address Himself, when in these terms He taught men to pray: “When ye pray, say, Our Father which art in heaven;” and again, “Pray to your Father which is in secret?”
St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 17
Now then, I would also meet the other and only remaining objection of my accuser. He says, the building was not completed, and prayer ought not to have been made there. But the Lord said, ‘But thou, when thou prayest, enter into thy closet, and shut the door
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
“But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret.”
St Jerome † AD 420 The Letters of St. Jerome 22.26
… “Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation” of the Lord “be overpast.” Let foolish virgins stray abroad, but for your part stay at home with the Bridegroom; for if you shut your door, and, according to the precept of the Gospel,
St Augustine of Hippo † AD 430 The Confessions 8.8
19. In the midst, then, of this great strife of my inner dwelling, which I had strongly raised up against my soul in the chamber of my heart,
St Augustine of Hippo † AD 430 Letters of St. Augustin 38.2
… our griefs do not cease, but our consolations are equally abiding. And well do you know, my excellent brother, how, in the midst of such offences, we must watch lest hatred of any one gain a hold upon the heart, and so not only hinder us from praying to God with the door of our chamber closed,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 3.4
… 4 ); that is, not with the voice of the body, which is drawn out with the sound of the reverberation of the air; but with the voice of the heart, which to men speaks not, but with God sounds as a cry. By this voice Susanna was heard; and with this voice the Lord Himself commanded that prayer should be made in closets,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 4.6
… In your chambers be ye pricked.” This is what has been expressed already “in heart.” For this is the chamber, of which our Lord warns us, that we should pray within, with closed doors.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.3
… and whilst he openly seeks to overcome a man, is secretly himself overcome by the devil, rendered empty by vain and proud joy, because he could not, as it were, be conquered. The Psalmist knows then where a greater victory may be obtained, and where “the Father which seeth in secret will reward.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.7
… Thou hast prayed, thou art heard, thou art blessed; and he knoweth not who standeth by thee: it is all carried on in secret, as the Lord saith in the Gospel, “Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret, shall reward thee openly.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 36.4
… there we suffer the tossing of an evil conscience; and there we rest when our conscience is good. Whoso loveth the bed of his heart, let him do some good therein. There is our bed, where the Lord Jesus Christ commands us to pray. “Enter into thy chamber, and shut thy door.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.13
13. And who observed and noticed the cause of his groaning? “All my desire is before Thee” ( ver. 9 ). For it is not before men who cannot see the heart, but it is before Thee that all my desire is open! Let your desire be before Him; and “the Father, who seeth in secret, shall reward thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 43.7
… But it is “a cheerful giver” that “God loves.” If thou givest thy bread reluctantly, thou hast lost both the bread, and the merit of the action. Do it then from the heart: that He “who seeth in secret,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.2
… For the Lord Jesus Christ bade thee pray in secret: but if thou knowest what “thy closet” is, and cleansest it, there thou prayest to God. “But thou,” saith He, “when thou prayest, enter into thy closet, and shut the door, and pray to thy Father in secret, and He who seeth in secret shall reward thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 149.7
7. But the saints who “exult in glory,” no need is there for us to say how they exult: just hear the verse of the Psalm which followeth: “The saints shall exult in glory, they shall rejoice in their beds:” not in theatres, or amphitheatres, or circuses, or follies, or market places, but “in their chambers.” What is, “in their chambers”? In their hearts.
Pseudo-Clement The Clementine Homilies 3.55
… To those who suppose that God does not foreknow, He said, ‘For your heavenly Father knoweth that ye need all these things before ye ask Him.’ And to those who believe, as the Scriptures say, that He does not see all things, He said, ‘Pray in secret, and your Father, who seeth secret things, will reward you.’
6:7
Tatian † AD 180 The Diatessaron 9
… And verily say I unto you, They have received their reward. But thou, when thou prayest, enter into thy closet, and fasten thy door, and pray to thy Father in secret, and thy Father which seeth in secret shall reward thee openly. [28]
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 3
… but to keep all his desire and energy for perfecting his discipline. He worked, however, with his hands, having heard, ‘he who is idle let him not eat ,’ and part he spent on bread and part he gave to the needy. And he was constant in prayer, knowing that a man ought to pray in secret unceasingly
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
… But as the heathen, as the Lord said, using vain words in their prayers (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
“When ye pray,” saith He, “use no vain repetitions, even as the heathen do.”
St John Chrysostom † AD 407 Homilies on Ephesians 24
… iv. 12 .) Now mark the wisdom of this blessed Apostle. He hath armed them with all security. What then is necessary after that? To call upon the King, that He may stretch forth His hand. “With all prayer, and supplication, praying at all seasons in the Spirit”; for it is possible “to pray” not “in the Spirit,” when one “uses vain repetitions” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.15
… In order to our obtaining this true blessed life, He who is Himself the True Blessed Life has taught us to pray, not with much speaking, as if our being heard depended upon the fluency with which we express ourselves, seeing that we are praying to One who, as the Lord tells us, “knoweth what things we have need of before we ask Him.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 30.2
2. For do you think, Brethren, that God doth not know what is needful for you? He knoweth and preventeth our desires, who knoweth our want. And so when He taught His disciples to pray, and warned them not to use many words in prayer, He saith, “Use not many words; for your Father knoweth what things ye have need of before ye ask Him.”
6:8
Tatian † AD 180 The Diatessaron 9
… But thou, when thou prayest, enter into thy closet, and fasten thy door, and pray to thy Father in secret, and thy Father which seeth in secret shall reward thee openly. [28] And whenever ye pray, be not babblers, as the heathen; for they think that by the [29] abundance of their words they shall be heard.
Tertullian † AD 220 On Prayer 10
Since, however, the Lord, the Foreseer of human necessities,
St Cyprian of Carthage † AD 258 On the Lord's Prayer 21
… And your Father knoweth that ye have need of all these things. Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.” To those who seek God’s kingdom and righteousness, He promises that all things shall be added.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
“For He knoweth,” saith He, “what things ye have need of.”
St Augustine of Hippo † AD 430 The Confessions 11.1
… For we also pray, and yet Truth says, “Your Father knoweth what things ye have need of before ye ask Him.”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.16
33. Now if any one says that we need not direct men how or what they should teach, since the Holy Spirit makes them teachers, he may as well say that we need not pray, since our Lord says, “Your Father knoweth what things ye have need of before ye ask Him;”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.13
… finding in His truth what themselves are to do: what, to whom, and when, they are to bring word. For we too pray to Him, yet do not inform Him what our necessities are. “For your Father knoweth,” says His Word, “what things ye have need of, before you ask Him.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.4
4. Our Lord then first of all cut off “much speaking,” that thou mightest not bring a multitude of words unto God, as though by thy many words thou wouldest teach Him. Therefore when thou prayest thou hast need of piety, not of wordiness. “For your Father knoweth what is needful for you, before ye ask Him.”
Pseudo-Clement The Clementine Homilies 3.55
… To those who suppose that God does not foreknow, He said, ‘For your heavenly Father knoweth that ye need all these things before ye ask Him.’
6:9
Tatian † AD 180 The Diatessaron 9
… for they think that by the [29] abundance of their words they shall be heard. Then be not ye now like unto them: [30] for your Father knoweth your request before ye ask him. One of his disciples said [31] unto him, Our Lord, teach us to pray, as John taught his disciples. Jesus said unto [32] them, Thus now pray ye now:
St Irenaeus of Lyons † AD 202 Against Heresies 2.9
1. That God is the Creator of the world is accepted even by those very persons who in many ways speak against Him, and yet acknowledge Him, styling Him the Creator, and an angel, not to mention that all the Scriptures call out [to the same effect], and the Lord teaches us of this Father
Tertullian † AD 220 Against Praxeas 23
… Nevertheless, in the Economy or Dispensation itself, the Father willed that the Son should be regarded as on earth, and Himself in heaven; whither the Son also Himself looked up, and prayed, and made supplication of the Father; whither also He taught us to raise ourselves, and pray, “Our Father which art in heaven,” etc.,
Origen † AD 254 Origen De Principiis 2.4.1
… Again, what else does the expression, which ought to be used by those who pray, “Our Father who art in heaven,”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 7
“Our Father, which art in heaven, Hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven so in earth. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And suffer us not to be led into temptation; but deliver us from evil. Amen.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 20
… But if the wicked one made man, then he ought to be his father, according to nature. And to whom, then, did the Lord Jesus address Himself, when in these terms He taught men to pray: “When ye pray, say, Our Father which art in heaven;”
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 7
… Moreover, when He teaches us to pray, He says not, ‘When ye pray, say, O God Unoriginated,’ but rather, ‘When ye pray, say, Our Father, which art in heaven
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
6. “After this manner, therefore, pray ye,” saith He: “Our Father, which art in heaven.”
St Augustine of Hippo † AD 430 The Enchiridion 71
Now the daily prayer of the believer makes satisfaction for those daily sins of a momentary and trivial kind which are necessary incidents of this life. For he can say, “Our Father which art in heaven,”
St Augustine of Hippo † AD 430 The Enchiridion 115
… these latter, however, being necessary antecedents to the attainment of the eternal. For when we say, “Hallowed be Thy name: Thy kingdom come: Thy will be done in earth, as it is in heaven”
St Augustine of Hippo † AD 430 Concerning Faith of Things Not Seen 6
… it was said unto her, “There shall worship Him the daughters of Tyre with gifts.” If the pride also of the rich is not laid aside, and they do not entreat help of the Church, unto whom it was said, “Thy face shall all the rich of the people entreat.” If He acknowledges not the King’s daughter, unto Whom she was bidden to say, “Our Father Who art in Heaven;”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 45
… In like manner, we attach one meaning to the statement, “God sanctifies His saints,” and another to the words, “Sanctified be Thy name;”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 30
… and, as He adds, “I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them.” He says that He sanctifies His name, which He had already declared to be holy. Therefore, this is just what we pray for in the Lord’s Prayer—“Hallowed be Thy name.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 10
… and as many as were ordained to eternal life believed”? Who could be ordained to eternal life save by the gift of perseverance? And when we read, “He that shall persevere unto the end shall be saved;” with what salvation but eternal? And when, in the Lord’s Prayer, we say to God the Father, “Hallowed be Thy name,”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.55
… But I have now said this in a way in which no one before me has said it. Certainly the blessed Cyprian, in the Lord’s Prayer, as I have already shown, so explained our petitions as to say that in its very first petition we were asking for perseverance, asserting that we pray for it when we say, “Hallowed be Thy name,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.0
On the Lord’s Prayer in St. Matthew’s Gospel, Chap. vi. 9 , etc. to the Competentes.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 7.2
2. The Son of God, our Lord Jesus Christ, hath taught us a Prayer; and though He be the Lord Himself, as ye have heard and repeated in the Creed, the Only Son of God, yet He would not be alone. He is the Only Son, and yet would not be alone; He hath vouchsafed to have brethren. For to whom doth He say, “Say, Our Father, which art in heaven?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.2
2. Of which the first clause is, “Our Father, which art in heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.3
3. “Hallowed be Thy Name, Thy kingdom come.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 9.2
2. Ye then who have found a Father in heaven, be loth to cleave to the things of earth. For ye are about to say, “Our Father, which art in heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 9.3
3. What then hath the Lord Jesus Christ taught us to ask of the Father which is in heaven? “Hallowed be Thy Name.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.25
… For the Son Himself saith of the Father, “If ye forgive men their trespasses, your heavenly Father will also forgive you.” And we say to Him in the Lord’s Prayer, “Our Father, which art in heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 64.5
… “Hallowed be Thy Name.” Say on, “Thy kingdom come.” Follow still on, “Thy will be done, as in heaven, so in earth.” See what thou addest next, “Give us this day our daily bread.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 85.7
… But peradventure the Holy Apostles, those first and highest leaders of the flock, shepherds, members of The Shepherd, these peradventure had no sin. Yes, indeed, even they had, they had indeed; they are not angry at this, for they confess it. I should not dare. First hear the Lord Himself saying to the Apostles, “In this manner pray ye.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 89.1
… All the rest then, all saints are sons of God by grace, He Alone by Nature. They who are sons of God by grace are not What the Father is. And no saint hath ever dared to say, what that Only Son saith, “I and My Father are One.” Is He not then our Father too? If He be not our Father, how say we when we pray, “Our Father, which art in heaven”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 48.9
… If the Father sanctified Him, was there then a time when He was not sanctified? He sanctified in the same way as He begat Him. For in the act of begetting He gave Him the power to be holy, because He begat Him in holiness. For if that which is sanctified was unholy before, how can we say to God the Father, “Hallowed be Thy name”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 67.3
… Is not that the house whereof we sing to the Lord, “Blessed are they that dwell in Thy house; they shall praise Thee for ever and ever”? Will you then venture to separate from the kingdom of heaven the house, not of every baptized brother, but of God the Father Himself, to whom all we who are brethren say, “Our Father, who art in heaven,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 73.4
… Nevertheless, let us not fail in pray ing, for in so doing we are as those that sow the seed; and in due season we shall reap. And even when we are asking aright, let us ask Him at the same time not to do what we ask amiss; for there is reference to this also in the Lord’s Prayer, when we say, “Lead us not into temptation.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 81.4
… For to His words, at all events, belongs that prayer which He taught, and in which we say, “Our Father, who art in heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.13
… If thou shalt have left praying, which way wilt thou come round unto the Lord? Behold thou wilt say: “Our Father which art in heaven, hallowed be Thy Name, Thy kingdom come, Thy will be done, as in heaven so on earth.” Thou wilt say, “Our daily bread give us to-day.” Thou wilt come to, “Forgive us our debts, as we also forgive our debtors.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.19
… now the image of God hath been turned to the Creator thereof. I that was “saying to a stock, My father thou art; and to a stone, Thou hast begotten me:” now say, “Our Father, which art in Heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.19
… “All nations shall magnify Him.” As if in explanation there is repeated that which above hath been said. For because they shall be blessed in Him, they shall magnify Him; not of themselves making Him to be great, that of Himself is great, but by praising and confessing Him to be great. For thus we magnify God: thus also we say, “Hallowed be Thy name,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 105.1
… whence the Lord’s Prayer itself hath at the commencement a very brief praise, in these words, “Our Father which art in Heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.21
… Thus fathers are at once feared and loved by affectionate sons; thus doth the chaste wife at once fear her husband, lest she be forsaken by him, and loveth him, that she may enjoy his love. If then the human father and the human husband desire at once to be feared and loved; much more doth our Father who is in heaven,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.3
… Well is it said, “with Thy servant.” It is unworthy of Thee to enter into judgment with Thy servant, or even with Thy friend. …What of the Apostles themselves?…That ye may perceive it at once, they learnt to pray what we pray: to them was given the pattern of prayer by the heavenly Counsellor. “After this manner,” saith He, “pray ye.”
6:10
St Polycarp † AD 155 The Martyrdom of Polycarp 7
… And being come about evening [to the place where he was], they found him lying down in the upper room of a certain little house, from which he might have escaped into another place; but he refused, saying, “The will of God be done.”
Tatian † AD 180 The Diatessaron 9
… Then be not ye now like unto them: [30] for your Father knoweth your request before ye ask him. One of his disciples said [31] unto him, Our Lord, teach us to pray, as John taught his disciples. Jesus said unto [32] them, Thus now pray ye now: Our Father which art in heaven, Hallowed be thy [33, 34] name.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.20
In the Gospel according to John: “I came not down from heaven to do mine own will, but the will of Him that sent me.” Of this same matter, according to Matthew: “Father, if it be possible, let this cup pass from me; nevertheless, not what I will, but what Thou wilt.” Also in the daily prayer: “Thy will be done, as in heaven, so in earth.”
St John Chrysostom † AD 407 Homilies on Colossians 3
… but how made He peace amongst “the things in the heavens”? Was war and battle there also? How then do we pray, saying, “Thy will be done, as in heaven, so on earth”? (
St Jerome † AD 420 Against the Pelagians 1.27
… But if thou didst receive it, why dost thou glory as if thou hadst not received it?” Our Lord and Saviour says: “I am come down from heaven not to do Mine own will, but the will of the Father who sent Me.” And in another place, “Father, if it be possible, let this cup pass from Me; nevertheless not My will, but Thine be done.” And in the Lord’s prayer,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.53
… but he that doeth the will of my Father which is in heaven.’ The will of God unquestionably is good, for therefore we pray as follows in the holy prayer, ‘Thy will be done in earth, as it is in heaven,’
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 21
… and that it may pray with groaning of the will to obtain the gift of facility. For the man who says, “Let my heart be blameless;” and, “Order Thou my steps according to Thy word: and let not any iniquity have dominion over me;” and, “Thy will be done in earth, as it is in heaven;”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 40
… for the mouth of the Lord hath spoken this.’” Now with all their efforts of disguise they here betray their purpose; for they plainly attempt to controvert the grace and mercy of God, which we desire to obtain whenever we offer the prayer, “Thy will be done in earth as it is in heaven;”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 3.17
Now, they who say this, do no doubt seem to themselves to say a good deal, because theirs is only a slight and careless view of Scripture; nor do they understand in what sense we use the phrase, “kingdom of God,” when we say of it in our prayers, “Thy kingdom come;”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.23
… But I should in such wise say they have done the commandments, that we might remember that to these very commandments belongs the prayer in which the holy children of promise daily say with truth, “Thy will be done,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.6
… this desire in thy prayer, that thou mayest so live, that thou mayest have a part in the kingdom of God, which is to be given to all saints. Therefore when thou dost say, “Thy kingdom come,” thou dost pray for thyself, that thou mayest live well. Let us have part in Thy kingdom: let that come even to us, which is to come to Thy saints and righteous ones.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.7
… Never is anything done by thee which He Himself doeth not in thee. Sometimes, indeed, He doeth in thee what is not done by thee; but never is anything done by thee, if He do it not in thee.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 7.5
… The Apostle John hath said, “My little children, it is the last hour.” But it is a long hour proportioned to this long day; and see how many years this last hour lasteth. But nevertheless, be ye as those who watch, and so sleep, and rise again, and reign. Let us watch now, let us sleep in death; at the end we shall rise again, and shall reign without end.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 7.6
6. “Thy will be done as in heaven, so in earth.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.4
4. We go on, “Thy will be done as in heaven so in earth.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 9.4
4. Another petition follows, “Thy kingdom come.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 9.5
5. We say in the third petition, “Thy will be done as in heaven, so in earth.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 60.5
5. For hence it is that we are bold to say, day by day, “Thy kingdom come;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 68.2
… Then shall the righteous shine forth as the sun in the kingdom of their Father.” The kingdom will shine forth in the kingdom when [those that are] the kingdom shall have reached the kingdom; just as we now pray when we say, “Thy kingdom come.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.2
… Having now begun to desire Christ’s coming, the chaste soul which desires the embrace of the Bridegroom renounces the adulterer, becomes a virgin within by faith, hope, and charity. Now hath the man boldness in the day of judgment: he fights not against himself when he prays, “Thy kingdom come.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.4
… and so there were ordering the matters of Babylon citizens of Jerusalem. Observe now how this is being fulfilled and done in the Church, and in these times.…Every earthly commonwealth, sometime assuredly to perish, whereof the kingdom is to pass away, when there shall come that kingdom, whereof we pray, “Thy kingdom come;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.10
… Do thou profit by it, let that comparison avail for thy salvation. Thou art unwilling to profit by this comparison, by some other profit, it mattereth not provided thou do it: and, being secure, wait for the Kingdom of God, lest thy prayer quarrel with thee. For, O Christian man, when thou sayest, Thy Kingdom come, how sayest thou, “Thy kingdom come”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.17
… Whence hath been written, “Receive ye prudence as silver, and wisdom as proved gold.” “And they shall pray concerning Himself alway.” That which the Greek hath, περὶ αὐτοῦ , some have interpreted by “concerning Himself,” some “for Himself,” or “for Him.” But what is, “concerning Himself,” except perchance that for which we pray, saying, “Thy kingdom come”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 98.8
… He delayeth His coming, do not thou delay wisdom. His coming is hard to the hard of heart, soft to the pious. See therefore even now what thou art: if hard of heart, thou canst soften; if thou art soft, even now rejoice that He will come. For thou art a Christian. Yea, thou sayest. I believe that thou prayest, and sayest, “Thy kingdom come.”
Pope St Leo I the Great † AD 461 Sermons 26
… one ,” and that by the stratagems of the Devil and his angels numberless attempts are made either to frighten man in his struggle upwards by adversity or to spoil him by prosperity, but “greater is He that is in us, than he that is against us ,” and they who have peace with God and are always saying to the Father with their whole hearts “thy will be done
Pope St Leo I the Great † AD 461 Sermons 95
… Whereas they who are in mind always with God , “giving diligence to keep the unity of the Spirit in the bond of peace ,” never dissent from the eternal law, uttering that prayer of faith, “Thy will be done as in heaven so on earth
6:11
Tatian † AD 180 The Diatessaron 9
… [30] for your Father knoweth your request before ye ask him. One of his disciples said [31] unto him, Our Lord, teach us to pray, as John taught his disciples. Jesus said unto [32] them, Thus now pray ye now: Our Father which art in heaven, Hallowed be thy [33, 34] name. Thy kingdom come. Thy will be done , as in heaven, so on earth.
Tertullian † AD 220 On Fasting 15
… inasmuch as He has pronounced, not “the full,” but “the hungry and thirsty, blessed:” (He) who was wont to profess “food” to be, not that which His disciples had supposed, but “the thorough doing of the Father’s work;” teaching “to labour for the meat which is permanent unto life eternal;” in our ordinary prayer likewise commanding us to request “bread,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.15
127. Can they deny that the term “ οὐσία ” is met with in Scripture, when the Lord has spoken of bread, that is, “ ἐπιούσιος ,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
8. “Give us this day our daily bread.”
St John Chrysostom † AD 407 Homilies on Philippians 15
“Give us this day our daily bread.” ( Matt. vi. 11 .)
St Augustine of Hippo † AD 430 On the Holy Trinity 5.14
… Therefore, the Spirit is both the Spirit of God who gave Him, and ours who have received Him. Not, indeed, that spirit of ours by which we are, because that is the spirit of a man which is in him; but this Spirit is ours in another mode, viz . that in which we also say, “Give us this day our bread.”
St Augustine of Hippo † AD 430 The Enchiridion 115
… which are indeed begun in this world, and grow in us as we grow in grace, but in their perfect state, which is to be looked for in another life, shall be a possession for evermore. But when we say, “Give us this day our daily bread: and forgive us our debts, as we forgive our debtors: and lead us not into temptation, but deliver us from evil,”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.7
The fourth petition is, “Give us this day our daily bread,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.9
… I am bold to say, the rich man needeth even daily bread. For how is it that he hath abundance of all things? whence but because God hath given it him? What should he have, if God withdrew His hand? Have not many laid down to sleep in wealth, and risen up in beggary? And that he doth not want, is due to God’s mercy, not to his own power.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 7.7
7. There remain now the petitions for this life of our pilgrimage; therefore follows, “Give us this day our daily bread.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.5
5. There follows next, “Give us this day our daily bread.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 9.6
… not requiring words of circuitous discourse; but drinking in the Only Word, filled with whom they burst forth and never fail in praise. For, “Blessed,” saith the Psalm, “are they who dwell in Thy house; they will be always praising Thee.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 73.5
… For how is it? How much soever thou hast, thou rich man whosoever thou art, thou art God’s beggar. The hour of prayer comes, and there I prove thee. Thou makest thy petition. How art thou not poor, who makest thy petition? I say more, Thou makest petition for bread. Wilt thou not have to say, “Give us our daily bread”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 91.4
… but [this cometh to pass] that the word might be fulfilled that is written in their law, They hated me without a cause [gratuitously].” He calls it, their law, not as invented by them, but given to them: just as we say, “Our daily bread;” which, nevertheless, we ask of God in conjoining the words “Give us.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.5
… therefore your sin remaineth.” For the Lord giveth sight to the blind, not by their own merits, but in the felicity He giveth to His chosen, which is the meaning of “the felicity of Thy chosen:” as, the help of my countenance, is not of myself, but is my God. And we speak of our daily bread, as ours, but we add, Give unto us.
John Cassian † AD 435 The Conferences of John Cassian 9.21
Next : “Give us this day our bread which is ἐπιούσιον ,” i.e., “supersubstantial,” which another Evangelist calls “daily.”
6:12
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 13
… For thus He spoke: “Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you.”
St Polycarp † AD 155 Epistle to the Philippians 2
… “not rendering evil for evil, or railing for railing,” or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: “Judge not, that ye be not judged; forgive, and it shall be forgiven unto you;
St Polycarp † AD 155 Epistle to the Philippians 6
… keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive;
Tatian † AD 180 The Diatessaron 9
… One of his disciples said [31] unto him, Our Lord, teach us to pray, as John taught his disciples. Jesus said unto [32] them, Thus now pray ye now: Our Father which art in heaven, Hallowed be thy [33, 34] name. Thy kingdom come. Thy will be done , as in heaven, so on earth. Give us the [35] food of to-day.
St Irenaeus of Lyons † AD 202 Against Heresies 5.17.1
… conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, “And forgive us our debts;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.23
In the Gospel, in the daily prayer: “Forgive us our debts, even as we forgive our debtors.”
St John Chrysostom † AD 407 Two Homilies on Eutropius 1.5
… For what pardon could you deserve, if the Emperor bears no resentment when he has been insulted, but ye who have experienced nothing of this kind display so much wrath? and how after this assembly has been dissolved will ye handle the holy mysteries, and repeat that prayer by which we are commanded to say “forgive us as we also forgive our debtors”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.2
… you ought also to forgive thy fellow-servants!’ Thou dost to thyself a greater benefit than them, since by pardoning these few offences thou gainest an amnesty for greater.” To this address he will add that prayer, which those who initiated him into the sacred mystery taught him to offer up, and say, “Forgive us our debts, as we forgive our debtors.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 20.15
… Yes! truly, I think so! What excuse then have we, in not ascribing the same honour to the Lord, that we should do to those who are our fellow-servants? For this reason we are commanded to say, “Forgive us our debts, as we forgive our debtors.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 21.17
17. But at the present time I have come not from these only, but rather from One who is the common Lord of angels and men, to address these words to your most merciful and most gentle soul, “if ye forgive men their debts, your heavenly Father will forgive you your trespasses.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
“Forgive us our debts, as we also forgive our debtors.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 57
This, when He sat on the mount also, He advised; at one time bringing him who has given the pain to him that had been pained, and saying, “Be reconciled to thy brother,” and at another commanding him that had been wronged to forgive his neighbor. For He taught men to say, “Forgive us our debts, like as we forgive our debtors.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 39
… x. 16 .) Let us therefore practice wisdom with simplicity, both as to doctrines and the right actions of our lives; let us judge ourselves here, that we be not condemned with the world hereafter; let us act towards our fellow-servants as we desire our Master to act towards us: for (we say), “Forgive us our debts, as we forgive our debtors.” (
St Jerome † AD 420 The Letters of St. Jerome 13
… woe, I had almost said, to you also. This long time past we have either offered no gift at the altar or have offered it whilst cherishing anger “without a cause.” How have we been able in our daily prayers to say “Forgive us our debts as we forgive our debtors,”
St Jerome † AD 420 Against Jovinianus 2.3
… But I made supplication for thee, that thy faith fail not.” And in the same place, “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.” If you reply that this was said before the Passion, we certainly say after the Passion, in the Lord’s prayer,
St Augustine of Hippo † AD 430 The Confessions 9.13
… Hearken unto me, through that Medicine of our wounds who hung upon the tree, and who, sitting at Thy right hand, “maketh intercession for us.” I know that she acted mercifully, and from the heart forgave her debtors their debts; do Thou also forgive her debts,
St Augustine of Hippo † AD 430 Letters of St. Augustin 167.15
… this vice there is “not a just man upon earth that doeth good and sinneth not;” because of this vice, “in God’s sight shall no man living be justified.” On account of this vice, “if we say that we have no sin, we deceive ourselves, and the truth is not in us.” On account of this also, whatever progress we may have made, we must say, “Forgive us our debts,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 189.8
… “Is not the life of man upon earth a life of temptation?” Wherefore, since always, as long as you are in this body, it is necessary for you to say in prayer, as the Lord taught us: “Forgive us our debts, as we forgive our debtors,”
St Augustine of Hippo † AD 430 City of God 19.27
… Witness the prayer of the whole city of God in its pilgrim state, for it cries to God by the mouth of all its members, “Forgive us our debts as we forgive our debtors.”
St Augustine of Hippo † AD 430 City of God 21.22
… To the same purpose, they say, is the daily petition we make in the Lord’s prayer, “Forgive us our debts, as we forgive our debtors.”
St Augustine of Hippo † AD 430 City of God 21.27
… For, say they, as there is no day on which Christians ought not to use this prayer, so there is no sin of any kind which, though committed every day, is not remitted when we say, “Forgive us our debts,” if we take care to fulfill what follows, “as we forgive our debtors.”
St Augustine of Hippo † AD 430 City of God 22.23
… through our Lord Jesus Christ;” and in another place he says, “In all these things we are more than conquerors through Him that loved us.” But yet we are to know this, that however valorously we resist our vices, and however successful we are in overcoming them, yet as long as we are in this body we have always reason to say to God, Forgive us our debts.”
St Augustine of Hippo † AD 430 On the Holy Trinity 12.12
… And therefore pardon must be sought for such thoughts too, and the breast must be smitten, and it must be said, “Forgive us our debts;” and what follows must be done, and must be joined in our prayer, “As we also forgive our debtors.”
St Augustine of Hippo † AD 430 The Enchiridion 22
… “Let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” And it is on account of this evil, which never ceases to creep in while we retain this mortal vesture, that the co-heirs of Christ themselves say, “Forgive us our debts.”
St Augustine of Hippo † AD 430 The Enchiridion 71
… It takes away also those which at one time made the life of the believer very wicked, but which, now that he is changed for the better by repentance, he has given up, provided that as truly as he says, “Forgive us our debts” (for there is no want of debts to be forgiven), so truly does he say, “as we forgive our debtors;”
St Augustine of Hippo † AD 430 On the Creed 15
… I do not tell you that ye will live here without sin; but they are venial, without which this life is not. For the sake of all sins was Baptism provided; for the sake of light sins, without which we cannot be, was prayer provided. What hath the Prayer? “Forgive us our debts, as we also forgive our debtors.”
St Augustine of Hippo † AD 430 On Continence 13
13. In this so great conflict, wherein man under Grace lives, and when, being aided, he fights well, rejoices in the Lord with trembling, there yet are not wanting even to valiant warriors, and mortifiers however unconquered of the works of the flesh, some wounds of sins, for the healing of which they may say daily, “Forgive us our debts:”
St Augustine of Hippo † AD 430 On Continence 15
… For all these are good, and most worthy a good and Almighty God: and yet they are not made save of evils. What therefore better, what more Almighty, than He, Who, whereas He maketh no evil, even of evils maketh well? They who have done ill cry unto Him, “Forgive us our debts;”
St Augustine of Hippo † AD 430 On Continence 18
… He becometh propitious unto iniquities by the grant of forgiveness: He heals sicknesses, by the grant of continence. The one was done in Baptism to persons confessing; the other is done in the strife to persons contending; wherein through His help we are to overcome our disease. Even now the one is done, when we are heard, saying, “Forgive us our debts;”
St Augustine of Hippo † AD 430 On Continence 25
… For these lusts of the flesh Christ healeth in His own, but loveth in none. Whence the holy Church, so long as it hath such members, is not yet without spot or wrinkle. To these are added those other sins also, for which the daily cry of the whole Church is, “Forgive us our debts:”
St Augustine of Hippo † AD 430 Of Holy Virginity 48
… not only the faithful who are virgin in mind and body, but all Christians altogether, from spiritual even unto carnal, from Apostles even unto the last penitents, as though from the height of heaven even unto the bounds of it, to pray, and in the prayer itself hath admonished them to say, “And forgive us our debts, even as we also forgive our debtors:”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 20.17
… and for Thy name’s sake pardon our sins." Your prayer is: "Free us by Thy skill, for we suffer here oppression, and torture, and pollution, only that Thou mayest mourn unmolested in Thy kingdom." These are words of reproach, not of entreaty. Nor can you use the words taught us by the Master of truth: "Forgive us our debts, as we forgive our debtors."
St Augustine of Hippo † AD 430 The Correction of the Donatists 9
39. But in this life, when the corruptible body presseth down the soul, if their Church is already of such a character as they maintain, they would not utter unto God the prayer which our Lord has taught us to employ: "Forgive us our debts."
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants extract-from-augustins-retract
… but [I remarked] no man in this life can so keep the commandments which prescribe holiness of life, as to be beyond the necessity of using this prayer for his sins: “Forgive us our trespasses.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.4
… It was on this account that the Lord, when teaching us to pray, advised us, besides other petitions, to say: “Forgive us our debts, as we forgive our debtors; and lead us not into tempation, but deliver us from evil.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.21
… of the same Scriptures which make us believe in their virtues, we believe also that in “God’s sight no man living is justified,” whence all ask that He will “not enter into judgment with His servants:” and that not only to all the faithful in general, but to each of them in particular, the Lord’s Prayer is necessary, which He delivered to His disciples.
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.25
… of Him who prepared His back for the smiter, in order that He might experience all things in our likeness without sin, in order that He might be the saintly Priest of saints, making intercession even for saints, who with no sacrifice of truth say each one even for himself, “Forgive us our trespasses, even as we also forgive them that trespass against us.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.23
… but, at the same time, we should confess that it is not yet true. For to those who wish and strive and worthily pray for this result, whatever sins remain in them are daily remitted because we sincerely pray, “Forgive us our debts, as we forgive our debtors.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 65
… “Forgive us our debts, as we forgive our debtors?”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 41
… But, with all his acuteness, he overlooks the circumstance that even righteous persons not without good reason offer up this prayer: “Forgive us our debts, as we forgive our debtors;”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 70
… They, however, are in a great majority, who, while not doubting that to the last day of their life it will be needful to them to resort to the prayer which they can so truthfully utter, “Forgive us our trespasses, as we forgive those who trespass against us,”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 80
… It is possible to guard against sin, but by the help of Him who cannot be deceived. For this very circumstance has much to do with guarding against sin that we can unfeignedly say, “Forgive us our debt, as we forgive our debtors.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 15
… is unavoidable, how is God said to be righteous, when He is supposed to impute to any man that which cannot be avoided?” We reply, that long ago was it declared in opposition to the proud, “Blessed is the man to whom the Lord imputeth not sin.” Now He does not impute it to those who say to Him in faith, “Forgive us our debts, as we forgive our debtors.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 16
… Only the question arises, when can he, and through whom can he? If at the present time, then by no faithful soul which is enclosed within the body of this death must this prayer be offered, or such words as these be spoken, “Forgive us our debts, as we forgive our debtors,”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 18
… This trail of sadness, however, is the greater or the less, as each man has made more or less progress in his kindly purposes. If, then, these considerations, and such as these, be duly weighed, we are only right when we say in our prayers, “Forgive us our debts, as we also forgive our debtors.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 20
… For the way in which we walk, that is, the road by which we reach perfection, is cleansed by clean prayer. That, however, is a clean prayer in which we say in truth, “Forgive us, as we ourselves forgive.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 24
… but, “I am very near.” If, indeed, the judgment of his which he meant was not that which he would himself exercise, but that whereby he was to be judged at the last day, then in such judgment all will be found righteous who with sincerity pray: “Forgive us our debts, as we forgive our debtors.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 34
… by keeping under the body; by doing alms; by forgiving injuries; by earnest prayer; by supplicating for strength to advance in our course; by sincerely saying, “Forgive us, as we also forgive others,” and “Lead us not into temptation, but deliver us from evil.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness chapter44
… word, or thought,—although the lusting after it may be excited (which in another sense has received the name of sin, inasmuch as consenting to it would amount to sinning), but excited against our will,—he certainly is drawing subtle distinctions, and should consider what relation all this bears to the Lord’s Prayer, wherein we say, “Forgive us our debts.”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 26
… “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” In the present day, also, many men live holy and righteous lives; but yet it is no untruth they utter when in their prayer they say: “Forgive us our debts, even as we forgive our debtors.”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 27
… If this be their meaning, then I repeat the same words as I quoted just now; for how can they be members of the Church, of whom the voice of a truthful humility declares, “If we say that we have no sin, we deceive ourselves, and the truth is not in us?” or how could the Church offer up that prayer which the Lord taught her to use, “Forgive us our debts,”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 55
… man, whilst he is in this flesh which lusts against the Spirit, ever has been, or now is, or ever can be, by his present use of reason and free will, either in the full society of man or in monastic solitude, in such a state as to be beyond the necessity of offering up the prayer, not in behalf of others, but for himself personally: “Forgive us our debts;”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.38
… For of what use would repentance be, either before baptism, if baptism did not follow; or after it, if it did not precede? Nay, in the Lord’s Prayer itself, which is our daily cleansing, of what avail or advantage would it be for that petition to be uttered, “Forgive us our debts,”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.27
… Nor is it on account of this, the guilt of which has already been taken away in the laver of regeneration, that the baptized say in their prayer, “Forgive us our debts, as we also forgive our debtors;”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.5
… on account of the former, rejoicing with thanksgiving, but on account of the latter, groaning in the utterance of prayers. On account of the former, saying, “What shall I render to the Lord for all that He has given me?” On account of the latter, saying, “Forgive us our debts.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.23
… But I should in such wise say they have done the commandments, that we might remember that to these very commandments belongs the prayer in which the holy children of promise daily say with truth, “Thy will be done,” and “Forgive us our debts.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.17
… For they say this in order that the Church may be believed after holy baptism—in which is accomplished the forgiveness of all sins—to have no further sin; when, in opposition to them, from the rising of the sun even to its setting, in all its members it cries to God, “Forgive us our debts.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 26
… Now if all this were true, surely after offering the petition of the Lord’s Prayer, “Forgive us our debts, as we forgive our debtors,” we could hardly go on and say, “And lead us not into temptation.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 35
… had been the servant of sin, it was delivered by Him who said, “If the Son shall make you free, then shall ye be free indeed.” And by that grace they receive so great a freedom, that although as long as they live here they are fighting against sinful lusts, and some sins creep upon them unawares, on account of which they daily say, “Forgive us our debts,”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.8
In the fifth sentence of the prayer we say, “Forgive us our debts, as we also forgive our debtors,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.11
11. “And forgive us our debts, as we forgive our debtors.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 7.8
8. “Forgive us our debts, as we forgive our debtors.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.6
… another which is given day by day. There is one remission of sins which is given once for all in Holy Baptism; another which is given as long as we live here in the Lord’s Prayer. Wherefore we say, “Forgive us our debts.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.7
7. And God has brought us into a covenant, and agreement, and a firm bond with Him, in that we say, “as we also forgive our debtors.” He who would say it effectually, “Forgive us our debts,” must say truly, “as we also forgive our debtors.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 9.7
7. Therefore in this present life, do we ask what comes next, “Forgive us our debts, as we also forgive our debtors.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.25
… For the Son Himself saith of the Father, “If ye forgive men their trespasses, your heavenly Father will also forgive you.” And we say to Him in the Lord’s Prayer, “Our Father, which art in heaven.” And amongst the other petitions we ask this, saying, “Forgive us our debts.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.28
… Which remission though it be the work of the Whole Trinity, is yet understood specially to belong to the Holy Spirit. For He is the Spirit of the adoption of sons, “in whom we cry Abba, Father;” that we may be able to say to Him, “Forgive us our debts.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.4
… I know not whether we so much as sleep without a talent. And therefore do we daily beg, daily knock at the ears of God by prayer, daily prostrate ourselves and say, “Forgive us our debts, as we forgive our debtors.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.13
… how knows he, how He may judge who is deceived by no one? He hath a good conscience, no sins conceived in the heart solicit him, yet, though his conscience be good, because of the daily sins of human life, he saith to God, “forgive us our debts;” seeing he hath done what comes next, “as we also forgive our debtors.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.7
7. “Bless the Lord, O my soul.” Say, yea say to thy soul, “Thou art still in this life, still bearest about a frail flesh, still “doth the corruptible body press down the soul;” still after the entireness of remission hast thou received the remedy of prayer; for still, whilst thy weaknesses are being healed, dost thou say, “Forgive us our debts.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 85.7
… I should not dare. First hear the Lord Himself saying to the Apostles, “In this manner pray ye.” As those other priests were convicted by the sacrifices, so these by prayer. And amongst the other things which He commanded them to pray for, He appointed this also, “Forgive us our debts, as we also forgive our debtors.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 26.11
… See ye then, brethren, that ye eat the heavenly bread in a spiritual sense; bring innocence to the altar. Though your sins are daily, at least let them not be deadly. Before ye approach the altar, consider well what ye are to say: “Forgive us our debts, even as we forgive our debtors.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 52.9
… and He is the propitiation for our sins.” And what do we pray for when we say, “Forgive us our debts,” but for the healing of our wounds? And what else do we ask, when we say, “Lead us not into temptation,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 56.4
… And every day, therefore, is He who intercedeth for us, washing our feet: and that we, too have daily need to be washing our feet, that is ordering aright the path of our spiritual footsteps, we acknowledge even in the Lord’s prayer, when we say, “Forgive us our debts as we also forgive our debtors.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.1
… And we there saw it to be understood that a man is indeed wholly washed in baptism; but while thereafter he liveth in this present world, and with the feet of his human passions treadeth on this earth, that is, in his life-intercourse with others, he contracts enough to call forth the prayer, “Forgive us our debts.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.6
… “My brethren, be not many masters, seeing that ye shall receive the greater condemnation: for in many things we offend all.” “I have washed my feet; how shall I defile them?” But see, I rise and open. Christ, wash them. “Forgive us our debts,” because our love is not altogether extinguished: for “we also forgive our debtors.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 58.5
… which He thereafter washes away by interceding for us, when we pray the Father, who is in heaven, to forgive us our debts, as we also forgive our debtors.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 77.4
… whereas the peace, which He leaves us in this world, may more properly be termed our peace than His. For He, who is altogether without sin, has no elements of discord in Himself; while the peace we possess, meanwhile, is such that in the midst of it we have still to be saying, “Forgive us our debts.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.5
… And because, even while walking in Him, they are not exempt from sins, which creep in through the infirmities of this life, He has given them the salutary remedies of alms whereby their prayers might be aided when He taught them to say, “Forgive us our debts, as we also forgive our debtors.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 7.1
… The Gospel has just been read; now to speak of the very words with which the lesson ended, what other thing heard ye but concerning charity? For we have made an agreement with our God in prayer, that if we would that He should forgive us our sins, we also should forgive the sins which may have been committed against us.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.14
14. “Deliver me from all my transgressions” ( ver. 8 ). I have “over-leaped” a great deal of ground, a very great deal of ground already; but, “If we say that we have no sin, we deceive ourselves, and the Truth is not in us.” I have “over-leaped” a great deal: but still do I “beat my breast,” and say, “Forgive us our debts, as we forgive our debtors.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.1
… For no one dwelleth in heart, save where thought is: but there his thought is, where his treasure is. He hath treasured on earth, his heart doth not withdraw from earth: he hath treasured in heaven, his heart from heaven doth not come down: for the Lord saith plainly, “Where thy treasure is, there will thy heart be also.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.13
… so entirely indeed in the streets is that which should have been hidden. There is also another usury worse, when thou forgivest not that which to thee is owed; and the eye is disturbed in that verse of the prayer, “Forgive us our debts—as we too forgive our debtors.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.7
… there cometh in any water (for on sea they are sailing) through the very small holes, through the crevices into the hold, pumping it out by good works, lest by more and more coming it accumulate, and sink the ship, pumping it out daily, fasting, praying, doing almsdeeds, saying with pure heart, “Forgive us our debts, as also we forgive our debtors”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.16
16. “From usuries and iniquity He shall redeem the souls of them” ( ver. 14 ). What are these usuries but sins, which are also called debts?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.10
… through the aid of the Spirit, whereby we lust against the flesh, that we be not overcome in our fight; through the efficacy of the Lord’s Prayer, wherein we say, “Forgive us our trespasses.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 141.8
… Even he who is such as this, is yet overtaken in such things as I have mentioned. For all these daily sins then what is our hope, save to say with humble heart in the Lord’s Prayer, while we defend not our sins, but confess them, “Forgive us our debts, as we forgive our debtors;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.3
… to them was given the pattern of prayer by the heavenly Counsellor. “After this manner,” saith He, “pray ye.” And having set down certain things first, He laid down this too to be said by the leaders of the sheep, the chief members of the Shepherd and Gatherer of the one flock; even they learnt to say, “Forgive us our debts.”
John Cassian † AD 435 The Conferences of John Cassian 20.8
… And further besides that ready and sure aid the Divine condescension has afforded us another also that is still easier, and has entrusted the possession of the remedy to our own will, so that we can infer from our own feelings the forgiveness of our offences, when we say to Him: “Forgive us our debts as we also forgive our debtors.”
John Cassian † AD 435 The Conferences of John Cassian 23.18
… “And forgive us our debts as we also forgive our debtors.”
Pope St Leo I the Great † AD 461 Sermons 39
… has been fired by the desire for vengeance against another, so that he has given him up to prison or bound him with chains, let him make haste to forgive not only the innocent, but also one who seems worthy of punishment, that he may with confidence make use of the clause in the Lord’s prayer and say, “Forgive us our debts, as we also forgive our debtors
Pope St Leo I the Great † AD 461 Sermons 46
… For when we say, in accordance with the Lord’s teaching, “Forgive us our debts, as we also forgive our debtors
6:13
St Polycarp † AD 155 Epistle to the Philippians 7
… Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; “watching unto prayer,” and persevering in fasting; beseeching in our supplications the all-seeing God “not to lead us into temptation,”
Tatian † AD 180 The Diatessaron 9
… Jesus said unto [32] them, Thus now pray ye now: Our Father which art in heaven, Hallowed be thy [33, 34] name. Thy kingdom come. Thy will be done , as in heaven, so on earth. Give us the [35] food of to-day. And forgive us our trespasses, as we forgave those that trespass ed [36] against us.
Tertullian † AD 220 De Fuga in Persecutione 2
… But in the prayer prescribed to us, when we say to our Father, “Lead us not into temptation”
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 9
… for the brethren kindling the coals of the sinners, with them also we must communicate, inasmuch as they come to this in the name of Christ, even though they take no heed unto His words, when He teaches us “to pray that we enter not into temptation;” and again in His prayer, He says to His Father, “and lead us not into temptation, but deliver us from evil.”
St Basil the Great † AD 379 The Letters 219
The Lord ordereth “all things in measure and weight,” and brings on us the temptations which do not exceed our power to endure them,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
10. “And lead us not into temptation; but deliver us from the evil one: for Thine is the kingdom, and the power, and the glory, for ever. Amen.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
7. “Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: and strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 38
… For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly, by saying, “The kingdom of Heaven suffereth violence, and the violent take it by force;” for this is the language of one who is pressing and urging them. Thirdly,
St John Chrysostom † AD 407 Homilies on Philemon 1
… but it is sufficient only to will, and all is accomplished. Hath some one grieved thee, and insulted thee, and mocked thee? But consider, how often thou hast done such things to others, and even to the Lord Himself; and forbear, and forgive him it. Consider that thou sayest, “Forgive us our debts, as we also forgive our debtors.” (
St Jerome † AD 420 The Letters of St. Jerome 55.1
… κακωσίν and in this passage “tribulation” would be a better rendering than “wickedness.” But if any one demurs to this and insists that the word κακία must mean “wickedness” and not “tribulation” or “trouble,” the meaning must be the same as in the words “the whole world lieth in wickedness” and as in the Lord’s prayer in the clause, “deliver us from evil:”
St Augustine of Hippo † AD 430 The Confessions 10.28
… Woe unto the adversities of this world, once and again, and for the third time, from the desire of prosperity; and because adversity itself is a hard thing, and makes shipwreck of endurance! Is not the life of man upon earth a temptation, and that without intermission?
St Augustine of Hippo † AD 430 On the Good of Widowhood 21
… For they so essay to defend the free will of man, as that by it alone, even without help of the grace of God, we are able to fulfill what is commanded us of God. And thus it follows, that the Lord in vain said, “Watch and pray, lest ye enter into temptation;” and in vain daily in the Lord’s Prayer itself we say, “Lead us not into temptation.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.2
… and how pernicious and contrary to our salvation in Christ, and how violently adverse to the religion itself in which we are instructed, and to the piety whereby we worship God, it cannot but be for us not to beseech the Lord for the attainment of such a benefit, but be rather led to think that petition of the Lord’s Prayer, “Lead us not into temptation,”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.4
… We then add our request for that which is to be perfected at the last, when mortality shall be swallowed up of life: “But deliver us from evil.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 62
… Faithful men say in their prayer, “Lead us not into temptation, but deliver us from evil.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 68
… whereas they attribute so much power to will as to take away prayer from religious duty. Now it is certainly with a view to resisting the devil and his fleeing from us that we say when we pray, “Lead us not into temptation;”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 80
… not about the impossibility of righteousness. Whatever, then, may be the cause, it can be resisted. Most certainly it can. Now it is because of this that we pray for help, saying, “Lead us not into temptation,”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 14
… For that all sin is evil who can gainsay?” We answer, that man’s nature is both good, and is also able to be free from evil. Therefore do we earnestly pray, “Deliver us from evil.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 21
… and that it may pray with groaning of the will to obtain the gift of facility. For the man who says, “Let my heart be blameless;” and, “Order Thou my steps according to Thy word: and let not any iniquity have dominion over me;” and, “Thy will be done in earth, as it is in heaven;” and, “Lead us not into temptation;”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 31
… we shall have many blessings if we fear God, and depart from all sin, and do that which is good.’” Most true indeed it is, that man shall have many blessings when he shall have departed from all sin. Then no evil shall betide him; nor shall he have need of the prayer, “Deliver us from evil.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 40
… for they plainly attempt to controvert the grace and mercy of God, which we desire to obtain whenever we offer the prayer, “Thy will be done in earth as it is in heaven;” or again this, “Lead us not into temptation, but deliver us from evil.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 43
… “Be Thou my helper, forsake me not;” where of course help is not sought for procuring bodily advantages and avoiding bodily evils, but for practising and fulfilling righteousness. Hence it is that we say: “Lead us not into temptation, but deliver us from evil.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness chapter44
… all that it would be needful to say would be, “Lead us not into temptation, but deliver us from evil.”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 20
… Now this is the grace whereby we hope that we can be delivered from the body of this death through our Lord Jesus Christ, [VII.] and for the obtaining of which we pray that we may not be led into temptation.
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 29
… He was placed in the midst of benefits which he had received from the goodness of his Creator; for he had not procured those benefits by his own deservings; in which benefits he suffered absolutely no evil. But saints in this life, to whom pertains this grace of deliverance, are in the midst of evils out of which they cry to God, “Deliver us from evil.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.9
Now, moreover, when the saints say, “Lead us not into temptation, but deliver us from evil,”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.12
… For to Him it is not said in vain, “O God, Thou shalt turn again and quicken us;” it is not vainly said, “Give not my foot to be moved;” it is not vainly said, “Give me not over, O Lord, from my desire to the sinner;” finally, not to mention many passages, since probably more may occur to you, it is not vainly said, “Lead us not into temptation.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.46
But it is said, “It is by his own fault that any one deserts the faith, when he yields and consents to the temptation which is the cause of his desertion of the faith.” Who denies it? But because of this, perseverance in the faith is not to be said not to be a gift of God. For it is this that a man daily asks for when he says, “Lead us not into temptation;”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.62
… But He will make us to persevere in Himself unto the end of that life, since we daily say to Him, ‘Lead us not into temptation.’”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.17
… “For whatsoever is more than these cometh of evil;” i.e. , if you are compelled to swear, know that it comes of a necessity arising from the infirmity of those whom you are trying to persuade of something; which infirmity is certainly an evil, from which we daily pray to be delivered, when we say, “Deliver us from evil.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.18
18. “And lead us not into temptation. Forgive us our debts, as we also forgive our debtors,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 7.9
9. “Lead us not into temptation, but deliver us from evil.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.9
… Thou dost sin for money, it must be left here: or for a country seat; it must be left here: or for some woman’s sake; she must be left here; and whatsoever it be for which thou dost sin, when thou shalt have closed thine eyes in death, thou must leave it here; yet the sin itself which thou committest, thou carriest with thee.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 9.8
8. Next after this we pray, saying, “Lead us not into temptation, but deliver us from evil.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.8
… The former say: Why do we ask God not to let us be overcome by temptation, when it is all in our own power? The latter say: Why should we try to live well, when the power to do so is in the hands of God? O Lord, O Father, who art in heaven, lead us not into any of these temptations; but “deliver us from evil!”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.5
… And it is in the evils that every one suffers, not in the good things that he enjoys, that he has need of patience. The present life, therefore, whereof it is written, “Is not the life of man a term of trial upon earth?” in which we are daily crying to the Lord, “Deliver us from evil,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.3
… Therefore “understanding to David himself.” Be we admonished when we hear, and let the Church understand: for there belongeth to us great diligence to understand in what evil we now are, and from what evil we desire to be delivered, remembering the Prayer of the Lord, where at the end we say, “Deliver us from evil.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.1
… Bound indeed is the devil, that he may not do as much as he could, that he may not do as much as he would: nevertheless, he is permitted to tempt as much as is expedient to men advancing. It is not expedient for us to be without temptations: nor should we beseech God that we be not tempted, but that we be not “led into temptation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.4
… “Turn not Thou man to lowness” ( ver. 3 ): that is, let not man, turned aside from Thy eternal and sublime things, lust for things of time, savour of earthly things. This prayer is what God has Himself enjoined us, in the Prayer, “Lead us not into temptation,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.7
… This hope was given to Christ’s Body, that is, to the Church, that it might be a comfort to Her in her humiliation.…This hope He gave in the prayer which He taught us, where He enjoined us to say, “Lead us not into temptation:”
Pseudo-Clement The Clementine Homilies 19.2
… And elsewhere He said, ‘He who sowed the bad seed is the devil.’ And again, ‘Give no pretext to the evil one.’ Moreover, in giving advice, He said, ‘Let your yea be yea, and your nay nay; for what is more than these is of the evil one.’ Also, in the prayer which He delivered to us, we have it said, ‘Deliver us from the evil one.’
6:14
St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 8
… Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, “Forgive, and it shall be forgiven unto you.”
Tatian † AD 180 The Diatessaron 9
… Thy kingdom come. Thy will be done , as in heaven, so on earth. Give us the [35] food of to-day. And forgive us our trespasses, as we forgave those that trespass ed [36] against us. And bring us not into temptations, but deliver us from the evil one. For [37] thine is the kingdom, and the power, and the glory, for ever and ever.
Tertullian † AD 220 On Prayer 11
… of which precepts the chief is, that we go not up unto God’s altar before we compose whatever of discord or offence we have contracted with our brethren. For what sort of deed is it to approach the peace of God without peace? the remission of debts
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 2.6
… and there is another not less than this, not to bear a grudge against thine enemies to overcome anger, to forgive the sins of our fellow-servants. For so will those which have been done against the master be forgiven us. See the second expiation of sins: “For if ye forgive” saith he, “your debtors, your Heavenly Father will also forgive you.”
St John Chrysostom † AD 407 To Those Who Had Not Attended the Assembly 7
… What spirit could be kinder than his? He was indeed justified in saying “Lord remember David and all his meekness.” Let us also imitate him, and let us neither say nor do evil to our enemies, but benefit them according to our power: for we shall do more good to ourselves than to them. “For if ye forgive your enemies,” we are told “ye shall be forgiven.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 20.17
17. Whence does this appear? From the very Prayer itself. “For if,” saith He, “ye forgive men their debts, your heavenly Father will forgive your debts.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
“For if ye forgive men their trespasses, your heavenly Father also will forgive you.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 38
… Secondly, by saying, “The kingdom of Heaven suffereth violence, and the violent take it by force;” for this is the language of one who is pressing and urging them. Thirdly, by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… Hath He not after this forgiveness, and the laver, also given thee the succor of repentance if thou sin? Hath He not made the way to forgiveness of sins, even after all this, easy to thee? Hear then what He hath enjoined: “If thou forgive thy neighbor, I also will forgive thee” (
St John Chrysostom † AD 407 Homilies on First Corinthians 23
… such is our physician: only let us feel our wounds. Although we be arrived at the very extreme of wickedness, many are the ways of safety which He strikes out for us. Thus, if thou forbear to be angry with thy neighbor, thine own sins shall be forgiven. “For if ye forgive men,” saith He, “your heavenly Father will also forgive you.” (
St John Chrysostom † AD 407 Homilies on Ephesians 17
The events which are past have greater force than those which are yet to come, and appear to be both more wonderful and more convincing. And hence accordingly Paul founds his exhortation upon the things which have already been done for us, inasmuch as they, on Christ’s account, have a greater force. For to say, “Forgive, and ye shall be forgiven” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
… For it is in the power, yea, it is in the power of one full of ten thousand wounds to go hence whole. For “if ye forgive,” He saith, “your sins are forgiven unto you.” (
St Augustine of Hippo † AD 430 The Confessions 9.13
… Hearken unto me, through that Medicine of our wounds who hung upon the tree, and who, sitting at Thy right hand, “maketh intercession for us.” I know that she acted mercifully, and from the heart forgave her debtors their debts; do Thou also forgive her debts,
St Augustine of Hippo † AD 430 City of God 21.22
… And this has been so highly commended by the Lord Himself, that He says, “For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”
St Augustine of Hippo † AD 430 City of God 21.27
… The Lord then did not utter the words, “If ye forgive men their trespasses, your Father will also forgive you your trespasses,”
St Augustine of Hippo † AD 430 The Enchiridion 74
… and in order to impress this particular petition deeply upon our minds, said, “For if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses”?
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.24
… but if ye forgive not men their trespasses, neither will your Father forgive your trespasses."
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 41
… “Forgive us our debts, as we forgive our debtors;” and that the Lord Christ, after explaining the prayer in His teaching, most truly added: “For if ye forgive men their trespasses, your Father will also forgive you your trespasses.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 7.12
… For why said He not, if the Name of God be not hallowed in you, or if ye have no part in the kingdom of God, or if the will of God be not done in you, as in heaven, or if God guard you not, that ye enter not into temptation; why none of all these? but what saith He? “Verily I say unto you, that if ye forgive men their trespasses;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.25
25. Here perhaps some one may ask, “whether the Holy Ghost only forgiveth sins, and not the Father and the Son also?” I answer, Both the Father and the Son forgive them. For the Son Himself saith of the Father, “If ye forgive men their trespasses, your heavenly Father will also forgive you.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 7.3
… Mark who are against charity. Behold, ye have heard the Lord saying, “If ye forgive men their trespasses, your heavenly Father will forgive you also your trespasses. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.13
… Petitions for thee hath a heavenly Lawyer composed. He that knew what used there to be done, said to thee, “Otherwise thou shalt not obtain.” “Verily, verily, I say unto you, that if ye shall have forgiven men sins, they shall be forgiven you; but if ye shall not have forgiven sins unto men, neither will your Father forgive you.”
John Cassian † AD 435 The Conferences of John Cassian 20.8
… “For he who converts a sinner from the error of his way, shall save his soul from death, and cover a multitude of sins.” Moreover by pardon and forgiveness on our part we obtain pardon of our sins: “For if ye forgive men their offences, your heavenly Father will also forgive you your sins.”
6:15
Tatian † AD 180 The Diatessaron 9
… And forgive us our trespasses, as we forgave those that trespass ed [36] against us. And bring us not into temptations, but deliver us from the evil one. For [37] thine is the kingdom, and the power, and the glory, for ever and ever. If ye forgive [Arabic, p. 37] men their wrong-doing, your Father which is in heaven will forgive you. [38]
St Cyprian of Carthage † AD 258 On the Lord's Prayer 22
… Thus, moreover, John also in his epistle warns us, and says, “If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, the Lord is faithful and just to forgive us our sins.”
St John Chrysostom † AD 407 Homilies on Ephesians 17
… And hence accordingly Paul founds his exhortation upon the things which have already been done for us, inasmuch as they, on Christ’s account, have a greater force. For to say, “Forgive, and ye shall be forgiven” ( Matt. vi. 14 .), and “if ye forgive not, ye shall in nowise be forgiven” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 6
… vi. 10 .), much less those who curse. For he that curses must be injurious; and injuriousness and prayer are at variance with each other, cursing and praying are far apart, accusation and prayer are wide asunder. Do you propitiate God with prayer, and then utter imprecations? If you forgive not, you will not be forgiven. (
St Augustine of Hippo † AD 430 City of God 21.27
… that condition, how much further from obtaining indulgence shall those be who are involved in many great crimes, if, while they cease from perpetrating such enormities, they still inexorably refuse to remit any debt incurred to themselves, since the Lord says, “But if ye forgive not men their trespasses, neither will your Father forgive your trespasses?”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 10
22. Neither ought we only to treat of the difference between sins, but we ought most thoroughly to believe that those things in which we sin are in no way forgiven us, if we show ourselves severely unyielding in the matter of forgiving the sins of others.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.22
… just as also the malicious and envious, whom Cyprian himself acknowledges to be within the Church, cannot give remission of sins, while we all confess that they can give baptism. For if it was said of those who have sinned against us, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses,"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.22
… The answer to this is: If your reason for wishing him to be baptized is that he has not received remission of sins, supposing you find a man within the Church who has been baptized, though entertaining hatred towards his brother, since the Lord cannot lie, who says, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses,"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.34
… just as neither would those envious and malicious ones attain to life eternal, who would not have their sins forgiven them, even if they entertained hatred only against those from whom they suffered wrong; since the Truth said, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses,"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.5
… that they may receive remission of their sins, if the wayward and the envious are baptized again, who, seeing that "they renounced the world in words and not in deeds," were indeed able to receive baptism, but did not obtain remission of their sins, as the Lord says, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses."
6:16
Tatian † AD 180 The Diatessaron 9
… for they make their faces austere, that they may be seen of men that they are fasting. Verily I say unto you, They [40] have received their reward. But when thou fastest, wash thy face and anoint thy [41] head; that thou make not an appearance to men of fasting, but to thy Father which is in secret: and thy Father which seeth in secret shall reward thee.
Tertullian † AD 220 On Prayer 18
… What prayer is complete if divorced from the “holy kiss?” Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts;
Tertullian † AD 220 On Fasting 8
Thereafter He prescribed to fasts a law—that they are to be performed “without sadness:”
St Jerome † AD 420 The Letters of St. Jerome 22.27
… Do not deliberately lower your voice as though worn out with fasting; nor, leaning on the shoulder of another, mimic the tottering gait of one who is faint. Some women, it is true, disfigure their faces, that they may appear unto men to fast.
6:17
Tatian † AD 180 The Diatessaron 9
[39] When ye fast, do not frown, as the hypocrites; for they make their faces austere, that they may be seen of men that they are fasting. Verily I say unto you, They [40] have received their reward.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
This is the disease, which Christ long before was eradicating, in the words, “When thou fastest, anoint thy head, and wash thy face;”
St Jerome † AD 420 The Letters of St. Jerome 24.4
… Such visits gave her pleasure, and the more so because she was never recognized. All the year round she observed a continual fast, remaining without food for two or three days at a time; but when Lent came she hoisted—if I may so speak—every stitch of canvas and fasted well-nigh from week’s end to week’s end with “a cheerful countenance.”
6:18
Tatian † AD 180 The Diatessaron 9
[39] When ye fast, do not frown, as the hypocrites; for they make their faces austere, that they may be seen of men that they are fasting. Verily I say unto you, They [40] have received their reward. But when thou fastest, wash thy face and anoint thy [41] head;
John Cassian † AD 435 The Conferences of John Cassian 17.21
… is our fast to be concealed, and the good act of abstinence hidden, or is it to be proclaimed by telling the truth? If we conceal it, to satisfy the Lord’s command which says: “Thou shalt not appear unto men to fast but unto thy Father Who is in secret;” and again: “Let not thy left hand know what thy right hand doeth,”
6:19
St Justin Martyr † AD 165 The First Apology 15
… but lay up for yourselves treasure in heaven, where neither moth nor rust doth corrupt. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt.”
Tatian † AD 180 The Diatessaron 9
[42] Be not agitated, little flock; for your Father hath delighted to give you the kingdom. [43] Sell your possessions, and give in alms; take to yourselves purses that wax [44] not old.
St Irenaeus of Lyons † AD 202 Against Heresies 4.16.1
… “For we have been counted,” says the Apostle Paul, “all the day long as sheep for the slaughter;” that is, consecrated [to God], and ministering continually to our faith, and persevering in it, and abstaining from all avarice, and not acquiring or possessing treasures upon earth.
St Cyprian of Carthage † AD 258 On Works and Alms 7
… “Lay not up for yourselves treasures upon the earth, where moth and rust do corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where thy treasure is, there will thy heart be also.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.4
… yea, even their one enjoyment of their children was that they should be acknowledged and named by Christ, and their one measure of their blessedness in their children was their virtue and close association with the Chief Good. Compassionate, sympathetic, snatching many a treasure from moths and robbers,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.63
… Go forth a little way from the city, and behold the new city, the storehouse of piety, the common treasury of the wealthy, in which the superfluities of their wealth, aye, and even their necessaries, are stored, in consequence of his exhortations, freed from the power of the moth,
St Ambrose of Milan † AD 397 On the Holy Spirit 1.16
… How shall I preserve my vessel, lest any crack of sin penetrating it, should let the water of eternal life exude? Teach us, Lord Jesus, teach us as Thou didst teach Thine apostles, saying: “Lay not up for yourselves treasures upon the earth, where rust and moth destroy, and where thieves break through and steal.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.14
… but the joy thereof continually abideth; for it is said, “He hath dispersed, he hath given to the poor, his righteousness endureth for ever.” And very justly; for in the storehouses of heaven it is laid up, where no thief breaks in, nor robber seizes, nor moth devours.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 20
2. “Lay not up for yourselves treasures upon earth.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
… “For ye cannot serve God and mammon.” Yea, saith he, and how will these things be? how shall we cease from the desire? Hence may we learn this also. And how shall we know? Hear him saying this too: “Lay not up for yourselves treasures upon the earth, where moth and rust doth corrupt, and where thieves break through and steal.”
St John Chrysostom † AD 407 Homilies on Ephesians 23
… vi. 9 .) Seest thou how that just as He led them, so also He leads us? In their case, touching the manna and the wilderness, it is said, “He that gathered much had nothing over, and he that gathered little had no lack.” ( Ex. xvi. 18 .) And we have this charge given us, “not to lay up treasure upon the earth.” (
St Augustine of Hippo † AD 430 City of God 1.10
… Our Lord’s injunction runs, “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.”
St Augustine of Hippo † AD 430 Of the Work of Monks 34
… But lay up for yourselves treasure in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where thy treasure shall be, there will thy heart be also.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 4
… And what do they all show us but the free choice of the human will? So, again, in the evangelical and apostolic books of the New Testament what other lesson is taught us? As when it is said, “Lay not up for yourselves treasures upon earth;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 10.0
On the words of the Gospel, Matt. vi. 19 , “Lay not up for yourselves treasures upon earth,” etc. An exhortation to alms-deeds.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 10.6
6. “Lay not up for yourselves treasures on earth, where moth and rust doth destroy, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where no thief approacheth, nor moth corrupteth: For where your treasure is, there will your heart be also.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 10.7
… The Builder of the world telleth thee the world will soon fall, and wilt thou not believe it? Hear the voice of Him who foretelleth it, hear the counsel of Him who giveth thee warning. The voice of prediction is, “Heaven and earth shall pass away.” The voice of warning is, “Lay not up for yourselves treasure on earth.”
John Cassian † AD 435 The Conferences of John Cassian 1.22
… so that we may not incur that which we are warned by the Lord’s command to avoid with all our power, and lose the value and reward of all our labour. “Lay not up for yourselves treasures on the earth, where rust and moth corrupt and where thieves break through and steal.”
6:20
St Justin Martyr † AD 165 The First Apology 15
… but lay up for yourselves treasure in heaven, where neither moth nor rust doth corrupt. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt.”
Tatian † AD 180 The Diatessaron 9
[42] Be not agitated, little flock; for your Father hath delighted to give you the kingdom. [43] Sell your possessions, and give in alms; take to yourselves purses that wax [44] not old. Lay not up treasure on earth, where moth and worm corrupt, and where [45] thieves break through and steal:
Origen † AD 254 Origen's Commentary on Matthew 10.14
… a disciple to the kingdom of heaven, in every word of the Old Testament, and in all knowledge concerning the new teaching of Christ Jesus, and has this riches laid up in his own treasure-house—in heaven, in which he stores his treasure as one who has been made a disciple to the kingdom of heaven,—where neither moth doth consume, nor thieves break through.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.2
… for they shall be satisfied.” Also in the same place: “Blessed are the merciful: for they shall obtain mercy.” Also in the same place: “Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let us found our building on the rock, that it may not be shaken by the winds and waves. Let us be vessels unto honour that we may be required by the Lord for His use. Let us sell all our possessions, and buy for ourselves the pearl, that we may be rich. Let us lay up our treasures in heaven,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.10
… and naked does a man depart from his possessions. The wise, when they acquire goods, send some of them before them, as Job said:— My witnesses are heaven; and again:— My brethren and my lovers are with God . And our Lord commanded them that acquire possessions to make for themselves friends in heaven, and also to lay up treasures there.
St Jerome † AD 420 The Letters of St. Jerome 71.4
… according to the precept: “honour God with thy just labours.” But the sense is better if we understand a man’s “own riches” to be those hidden treasures which no thief can steal and no robber wrest from him.
St Jerome † AD 420 The Letters of St. Jerome 76.3
… Were they alive in you, you would never have sought my aid. No, they are dead within you, and you have begun to build up the ruins of Jerusalem with the help of Zerubbabel and of Joshua the son of Josedech the high priest, of Ezra and of Nehemiah. You do not put your wages into a bag with holes, but you lay up for yourselves treasures in heaven,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 63.5
5. So then those are the true riches, which when we have them, we cannot lose. And lest haply thou shouldest fear a thief because of them, they will be there where none can take them away. Hear thy Lord, “Lay up for yourselves treasures in heaven, where no thief approacheth.”
6:21
Tatian † AD 180 The Diatessaron 9
… [43] Sell your possessions, and give in alms; take to yourselves purses that wax [44] not old. Lay not up treasure on earth, where moth and worm corrupt, and where [45] thieves break through and steal: but lay up for yourselves treasure in heaven, where [46] moth and worm do not corrupt, nor thieves break through nor steal:
Tertullian † AD 220 Ad Martyras 2
… As often as in spirit your footsteps are there, so often you will not be in bonds. The leg does not feel the chain when the mind is in the heavens. The mind compasses the whole man about, and whither it wills it carries him. But where thy heart shall be, there shall be thy treasure.
Origen † AD 254 Origen's Commentary on Matthew 10.14
… of the passions,” I said, taking the suggestion from the “Proverbs” in which it is written, “a worm in wood, so pain woundeth the heart of man.” For pain is a worm and a moth, which wounds the heart which has not its treasures in heaven and spiritual things, for if a man has his treasure in these—“for where the treasure is, there will the heart be also,”
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.6
… in fact it employs countless names to represent its nobleness. For as the master of the Church has many names: being called the Father, and the way, and the life, and the light, and the arm, and the propitiation, and the foundation, and the door, and the sinless one, and the treasure,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 20
“Where the man’s treasure is, there is his heart also.”
St Jerome † AD 420 The Letters of St. Jerome 22.30
… and here the light was so bright, and those who stood around were so radiant, that I cast myself upon the ground and did not dare to look up. Asked who and what I was I replied: “I am a Christian.” But He who presided said: “Thou liest, thou art a follower of Cicero and not of Christ. For ‘where thy treasure is, there will thy heart be also.’”
St Augustine of Hippo † AD 430 The Confessions 13.19
… and follow the Lord “if thou wilt be perfect,” coupled with those amongst whom He speaketh wisdom, Who knoweth what to distribute to the day and to the night, that thou also mayest know it, that for thee also there may be lights in the firmament of heaven, which will not be unless thy heart be there;
St Augustine of Hippo † AD 430 Letters of St. Augustin 189.7
… and if you possess them, let them by good works be laid up in heaven. The manly and Christian spirit ought neither to be elated by the accession, nor crushed by the loss of this world’s treasures. Let us rather think of what the Lord says: “Where your treasure is, there will your heart be also;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 10.7
… Thou fearest to put thy corn in the low earth, and wilt thou lose thy heart in the earth? Behold the Lord thy God when He giveth thee counsel touching thine heart, saith, “Where thy treasure is, there will thy heart be also.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.25
… How so? Because when they have ceased to take knowledge of things above, they must needs think of things below. He that well heareth, “lift up the heart,” a bowed back hath not. For with stature erect he looketh for the hope laid up for him in Heaven; most especially if he send before him his treasure, whither his heart followeth.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.8
… since Joseph himself too, “when he came out of the land of Egypt, heard a language which he knew not.” Thou shalt hear a language which thou knowest not: which they that know now hear and recognise, bearing witness and knowing. Thou shalt hear where thou oughtest to have thy heart:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.20
… Whence was that fragrance? From heaven. Follow then towards heaven, if thou do not answer falsely when it is said, “Lift up your hearts,” lift up your thoughts, your love, your hope: that it may not rot upon the earth.…“For wherever thy treasure is, there will be thy heart also.”
John Cassian † AD 435 The Conferences of John Cassian 1.18
… and spend our time in idle gossip, or are entangled in the cares of this world and unnecessary anxieties, the result will be that a sort of species of tares will spring up, and afford an injurious occupation for our hearts, and as our Lord and Saviour says, wherever the treasure of our works or purpose may be, there also our heart is sure to continue.
Pope St Leo I the Great † AD 461 Sermons 26
… But the peace of the spiritual and of catholics coming down from above and leading upwards refuses to hold communion with the lovers of the world, resists all obstacles and flies from pernicious pleasures to true joys, as the Lord says: “Where thy treasure is, there will thy heart be also
6:22
St Justin Martyr † AD 165 The First Apology 16
… and him that taketh away thy cloak or coat, forbid not. And whosoever shall be angry, is in danger of the fire. And every one that compelleth thee to go with him a mile, follow him two. And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven.”
Tatian † AD 180 The Diatessaron 9
… take to yourselves purses that wax [44] not old. Lay not up treasure on earth, where moth and worm corrupt, and where [45] thieves break through and steal: but lay up for yourselves treasure in heaven, where [46] moth and worm do not corrupt, nor thieves break through nor steal: for where your [47] treasure is, there also will your heart be.
St Gregory of Nazianzus † AD 389 Correspondence with Saint Basil the Great, Archbishop of Cæsarea 41
… You are deliberating on no ordinary or unimportant matter, but on one by which the common interest must necessarily be promoted or injured according to the decision at which you arrive. For our subject matter is the Church, for which Christ died, and the guide who is to present it and lead it to God. For the light of the body is the eye,
St John Chrysostom † AD 407 Concerning Lowliness of Mind 3
… And again— “I am jealous of you with a jealousy of God,” he says; “for I have betrothed you to one husband a chaste virgin: and fear lest at some time, as the serpent beguiled Eve by his wiliness, so your thoughts should be corrupted from the singleness that is towards Christ.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 20
“The light of the body is the eye.”
John Cassian † AD 435 The Conferences of John Cassian 2.2
… For this is discretion, which is termed in the gospel the “eye,” “and light of the body,” according to the Saviour’s saying: “The light of thy body is thine eye: but if thine eye be single, thy whole body will be full of light, but if thine eye be evil, thy whole body will be full of darkness:”
6:23
Tatian † AD 180 The Diatessaron 9
… but lay up for yourselves treasure in heaven, where [46] moth and worm do not corrupt, nor thieves break through nor steal: for where your [47] treasure is, there also will your heart be. The lamp of the body is the eye: if then [48] thine eye now be sound, thy whole body also shall be light.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 20
But if the saying be obscure to thee, hear what comes next in order. “The light of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. But if the light that is in thee be darkness, how great is the darkness!”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 4
… But ye have even made our race dishonored below things irrational, by such indignities inflicted upon and by each other. Whence then were these evils born? Of luxury; of not knowing God. For so soon as any have cast out the fear of Him, all that is good straightway goes to ruin.
St John Chrysostom † AD 407 Homilies on First Corinthians 23
… And this darkness also is more awful than that. For it is not subject to sense, but they producing it within, whithersoever they go, carry it about with themselves. For the eye of their soul is put out: which is the reason why more than all Christ calls them wretched, saying, “But if the light that is in thee be darkness, how great is that darkness.” (S.
St John Chrysostom † AD 407 Homilies on Ephesians 6
… But, now-a-days, we without any of these would fain command all things. Yet if one of them be separated from the other, it henceforth becomes useless. What is the advantage of a man’s being ever so regardless of danger, if his life be open to censure. “For if the light that is in thee be darkness,” saith Christ, “how great is that darkness?” (
St John Chrysostom † AD 407 Homilies on Titus 2
… Wishing therefore a ruler to give no handle for reproach to those under his rule, he on this account says, “If any be blameless,” that is, if his life be free from reproach, if he has given occasion to no one to assail his character. Hear what Christ says, “If the light that is in thee be darkness, how great is that darkness!” (
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… And he gives the reason, “Neither do men light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house.” That is, God’s motive for lighting the fire of His knowledge in the bishop is that he may not shine for himself only, but for the common benefit. And in the next sentence
St Jerome † AD 420 To Pammachius against John of Jerusalem 6
… With a sort of careless security and an air of abstraction, you skim over and touch the surface of three in which there is nothing or but little of importance. And your procedure is so dark and close that you confess more by your silence than you rebut by your arguments. Every one has the right forthwith to say to you,
John Cassian † AD 435 The Conferences of John Cassian 23.5
… “Be not anxious for your life what ye shall eat, nor for your body what ye shall put on”?
6:24
Pope St Clement I † AD 99 The Second Epistle of Clement 6
Now the Lord declares, “No servant can serve two masters.”
Tatian † AD 180 The Diatessaron 10
… and your Father which is in heaven knoweth [11] your need of all these things. Seek ye first the kingdom of God, and his righteousness; [12] [Arabic, p. 39] and all these shall come to you as something additional for you. Be not anxious for the morrow; for the morrow shall be anxious for what belongs to it. Sufficient unto the day is its evil.
St Irenaeus of Lyons † AD 202 Against Heresies 3.8.1
… Much more [would this be the case with regard to] the Lord Himself, who did also direct us to “render unto Cæsar the things that are Cæsar’s, and to God the things that are God’s;” naming indeed Cæsar as Cæsar, but confessing God as God. In like manner also, that [text] which says, “Ye cannot serve two masters,”
Tertullian † AD 220 On Idolatry 12
… “My work was my subsistence.” Nay, but “all things are to be sold, and divided to the needy.” “But provision must be made for children and posterity.” “None, putting his hand on the plough, and looking back, is fit” for work. “But I was under contract.” “None can serve two lords.”
Tertullian † AD 220 The Shows, or De Spectaculis 26
… How many other undoubted proofs we have had in the case of persons who, by keeping company with the devil in the shows, have fallen from the Lord! For no one can serve two masters.
Tertullian † AD 220 The Chaplet, or De Corona 12
… The laurel is likewise commanded (to be used) at the distribution of the largess. So you see idolatry is not without its gain, selling, as it does, Christ for pieces of gold, as Judas did for pieces of silver. Will it be “Ye cannot serve God and mammon”
Tertullian † AD 220 A Treatise on the Soul 16
… When, however, he says, “We were formerly the children of wrath,” he censures an irrational irascibility, such as proceeds not from that nature which is the production of God, but from that which the devil brought in, who is himself styled the lord or “master” of his own class, “Ye cannot serve two masters ,”
Tertullian † AD 220 To His Wife 2.3
… For who would doubt that faith undergoes a daily process of obliteration by unbelieving intercourse? “Evil confabulations corrupt good morals;” how much more fellowship of life, and indivisible intimacy! Any and every believing woman must of necessity obey God. And how can she serve two lords
Origen † AD 254 Origen Against Celsus 8.3
Before proceeding to the next point, it may be well for us to see whether we do not accept with approval the saying, “No man can serve two masters,” with the addition, “for either he will hate the one, and love the other; or else he will hold to the one, and despise the other,” and further, “Ye cannot serve God and mammon.”
St Cyprian of Carthage † AD 258 On the Lapsed 27
… That profession of one who denies, is the testimony of a Christian disowning what he had been. He says that he has done what another has actually committed; and although it is written, “Ye cannot serve two masters,”
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 12
… For they have sustained the loss and sacrifice of their goods that they might not hurt or destroy their soul, which others for the sake of filthy lucre have not done; and yet the Lord says, “What is a man profited, if he shall gain the whole world, and lose his own soul?” and again, “Ye cannot serve God and mammon.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.29.3
… and when he used the expression, ‘to abuse the flesh,’ he was inculcating self-control in the face of those pleasures that are eagerly pursued. For I suppose that, in accordance with the command of the Saviour, he did not wish to serve two masters, pleasure and the Lord.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.4
… For some have impiously dared to divide the One God in their teaching: and some have said that one is the Creator and Lord of the soul, and another of the body ; a doctrine at once absurd and impious. For how can a man become the one servant of two masters, when our Lord says in the Gospels, No man can serve two masters
St Gregory of Nyssa † AD 395 On Virginity 20
… continence, mortification of the passions, scorn of fleshly needs, are the agents of the one union; but all that are the reverse of these are the agents of bodily habitation. As, when two masters are before us to choose between, and we cannot be subject to both, for “no man can serve two masters
St Ambrose of Milan † AD 397 On the Holy Spirit 3.15
104. But perhaps, again, you may say: If I call the Spirit Lord, I shall set forth three Lords. Do you then when you call the Son Lord either deny the Son or confess two Lords? God forbid, for the Son Himself said: “Do not serve two lords.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.3
23. There is, therefore, God in God, but not two Gods; for it is written that there is one God, and there is Lord in Lord, but not two Lords, forasmuch as it is likewise written: “Serve not two lords.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 17.14
… The Altar of Christ rejects your gifts, because you have made an altar for idols, for the voice is yours, the hand is yours, the subscription is yours, the deed is yours. The Lord Jesus refuses and rejects your service, because you have served idols, for He said to you: ‘Ye cannot serve two masters.’
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 28
… than which what can be more wretched? For as to that evil spirit, even though he despised men, yet he yielded to the command of Christ, and quickly sprang out of the man’s body; but this man yields not even to His commandment. See at least how he daily hears Him saying, “Ye cannot serve God and mammon,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
… Seest thou not how God is always admonishing us, by the prophets, by the apostles, by the evangelists? What then? have we performed all? and have we been obedient in all things? By no means. Did He then cease admonishing? Did He hold His peace? Doth He not say each day, “Ye cannot serve God, and mammon”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
5. See, for instance, another again entering in, and saying severe things concerning this disease, or rather it is the Master by him; “For ye cannot serve God and mammon.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… xlix. 7 .) And in histories, as when thou hearest of Pharaoh filled with much wrath, and the Assyrian. Again, is any one taken captive by love of money? let him hear, that “There is not a more wicked thing than a covetous man: for this man setteth even his own soul for sale” ( Ecclus. ix. 9 ); and how Christ saith, “Ye cannot serve God and mammon” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 13
Here again he calls sin a law warring against the other, not in respect of good order, but from the strict obedience yielded to it by those who comply with it. As then it gives the name of master ( κύριον
St John Chrysostom † AD 407 Homilies on First Corinthians 1
… For as men in one place, having many and contrary masters, become distracted, and their one place helps them not to be of one mind, their masters giving orders at variance with each other, and drawing each their own way, according to what Christ says, (St.
St John Chrysostom † AD 407 Homilies on Ephesians 18
… However, the statement is not hyperbolical, it is true. How, and in what way? Because the covetous man apostatizes from God, just as the idolater does. And lest you should imagine this is a bare assertion, there is a declaration of Christ which saith, “Ye cannot serve God and Mammon.” (
St John Chrysostom † AD 407 Homilies on Philippians 6
… It is a root of evils, and if he that possesses one evil thing, falls from that glory, where shall he stand who bears with him the root? He who is the servant of money cannot be a true servant of Christ. Christ Himself hath declared that the thing is impossible. “Ye cannot,” He says, “serve God and Mammon,” and, “No man can serve two masters” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 11
… If riches were a good, God would not have seated the poor before His own vestibule. And if He admits rich people also, wonder not for He admits them not on this account, that they may continue rich, but that they may be delivered from their encumbrance. For hear what Christ says to them, “Ye cannot serve God and Mammon” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 11
… Let us then give up and extinguish that love of wealth, that we may kindle in us an affection for heavenly things. These two affections cannot possess one soul. For it is said, “Either he will hate the one, and love the other; or else he will hold to the one, and despise the other.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 8
… For it is not possible for the man who clings strongly to the things of the present life really to lay hold on those in heaven, but he who is earnest about the one must needs lose the other. “Ye cannot,” He says, “serve God and Mammon” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 59
… For we have a Shepherd who so loveth us, that He gave even His life for us. When therefore He is both powerful and loveth us, what is there to hinder us from being saved? Nothing, unless we ourselves revolt from Him. And how can we revolt? Hear Him saying, “Ye cannot serve two masters, God and mammon.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 15
But O! their absurdity! and then what things they say! “Woe to thee, O Mammon, and to him that has thee not.” At this I am torn to pieces with indignation: for woe to those who say these things, though they say them in jest. For tell me, has not God uttered such a threat as this, saying, “Ye cannot serve two masters”? (
St Jerome † AD 420 The Letters of St. Jerome 22.31
… “The ransom of a man’s life is his riches.” “No man can serve two masters, for either he will hate the one and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and Mammon.”
St Jerome † AD 420 The Letters of St. Jerome 48.20
Let no man deceive himself, let no man, giving ear to the voice of flattery, rush upon ruin. The first virginity man derives from his birth, the second from his second birth. The words are not mine; it is an old saying, “No man can serve two masters;”
St Jerome † AD 420 The Letters of St. Jerome 60.10
… When Nepotian laid aside his baldrick and changed his dress, he bestowed upon the poor all the pay that he had received. For he had read the words: “if thou wilt be perfect, sell that thou hast, and give to the poor and follow me,” and again: “ye cannot serve two masters, God and Mammon.”
St Jerome † AD 420 The Letters of St. Jerome 71.3
… “For what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel?” “Ye cannot,” the Lord says, “serve God and Mammon.”
St Augustine of Hippo † AD 430 On the Creed 4
4. We do not bring in two Gods as some do, who say, “God the Father and God the Son, but greater God the Father and lesser God the Son.” They both are what? Two Gods? Thou blushest to speak it, blush to believe it. Lord God the Father, thou sayest, and Lord God the Son: and the Son Himself saith, “No man can serve two Lords.”
St Augustine of Hippo † AD 430 Of the Work of Monks 34
… “No man,” saith He, “can serve two masters.” And a little after: “Ye cannot,” saith He, “serve God and mammon.”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 24
44. What of justice that pertains to God? As the Lord says, "Ye cannot serve two masters,"
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 15.2
… For if any one tries to serve God with two hopes, one of earthly felicity, and the other of the kingdom of heaven, the two hopes cannot agree; and when the latter is shaken by some affliction, the former will be lost too. Thus it is said, No man can serve two masters; which Christ explains thus: "Ye cannot serve God and Mammon."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 4.1
… For a man can as little obey but one master, if he give contradictory orders, as he can serve two masters,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.11
… Let them cease then to hope in and love things temporal, and let them apply themselves to hope eternal, who know His name who said, “I am That I am;” and of whom it was said, “ I Am hath sent me.” “For Thou hast not forsaken them that seek Thee, O Lord.” Whoso seek Him, seek no more things transient and perishable; “For no man can serve two masters.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.15
… For “it is better not to vow, than to vow and not pay.” But finely is the one described as coming with ten thousand and the other with twenty. For the number of sins which attack us is far larger than that of the virtues which fight for us. But “no man can serve God and Mammon.”
Pope St Leo I the Great † AD 461 Sermons 71
… We must die, therefore, to the devil and live to God : we must perish to iniquity that we may rise to righteousness. Let the old sink, that the new may rise; and since, as says the Truth, “no one can serve two masters
Pseudo-Clement The Recognitions of Clement 5.9
… Wherefore also the true Prophet, when He was present with us, and saw some rich men negligent with respect to the worship of God, thus unfolded the truth of this matter: ‘No one,’ said He, ‘can serve two masters; ye cannot serve God and mammon;’
6:25
Mathetes † fl. AD 130 Epistle to Diognetus 9
… to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious
St Justin Martyr † AD 165 The First Apology 15
… are ye not better than the birds and the beasts? And God feedeth them. Take no thought, therefore, what ye shall eat, or what ye shall put on; for your heavenly Father knoweth that ye have need of these things. But seek ye the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man.”
Tatian † AD 180 The Diatessaron 10
[1] [Arabic, p. 38] No man can serve two masters; and that because it is necessary that he hate one of them and love the other, and honour one of them and despise the [2] other.
Tertullian † AD 220 On Idolatry 12
… But even now you have the Lord’s sayings, as examples taking away from you all excuse. For what is it you say? “I shall be in need.” But the Lord calls the needy “happy.” “I shall have no food.” But “think not,” says He, “about food;”
Tertullian † AD 220 On Patience 8
We who carry about our very soul, our very body, exposed in this world to injury from all, and exhibit patience under that injury; shall we be hurt at the loss of less important things?
Tertullian † AD 220 On Monogamy 16
… What if a man allege “indigence,” so as to profess that his flesh is openly prostituted, and given in marriage for the sake of maintenance; forgetting that there is to be no careful thought about food and clothing?
Origen † AD 254 Origen Against Celsus 7.24
… Behold the fowls of the air, or behold the ravens: for they sow not, neither do they reap; yet your heavenly Father feedeth them. How much better are ye than they! And why take ye thought for raiment? Consider the lilies of the field;”
St Gregory of Nyssa † AD 395 On the Making of Man 28.1
… for they say that the soul was made for the body, that the thing formed might not be without breath and motion; and that everything that is made for something else is surely less precious than that for which it is made, as the Gospel tells us that “the soul is more than meat and the body than raiment
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 21
“Is not the soul more than meat, and the body more than the raiment?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
Now here indeed He signifies His goodness by means of our fathers, but in what precedes by the chief among His gifts, by the “soul,”
St John Chrysostom † AD 407 Homilies on First Corinthians 42
… Is it not enough, our having to care for our food and clothing and houses? Is it not enough to take thought for things necessary? Although even from these Christ withdraws us, saying, “Be not anxious for your life what ye shall eat, neither for your body what ye shall put on.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 19
… For He will say to thee, ‘Wherefore wast thou not thus magnanimous in things where it became thee? But here is a man who, when giving to an harlot, thought not of any of these things; whilst thou, bestowing upon thy Master Who hath bid thee “not be anxious” (
St John Chrysostom † AD 407 Homilies on Colossians 9
… but what saith he? “Let the word of Christ dwell in you”; that is, the teaching, the doctrines, the exhortation, wherein He says, that the present life is nothing, nor yet its good things. If we know this, we shall yield to no hardships whatever. (
St John Chrysostom † AD 407 Homilies on First Thessalonians 6
… From all these things thou art now delivered, from dread and fear. But art thou solicitous who will support the children that are left thee? The “Father of the fatherless.” For tell me, who gave them? Dost thou not hear Christ in the Gospels saying, “Is not the life more than the food, and the body than the raiment?” (
St Jerome † AD 420 The Letters of St. Jerome 22.31
… or else he will hold to the one and despise the other. Ye cannot serve God and Mammon.” Riches, that is; for in the heathen tongue of the Syrians riches are called mammon. The “thorns” which choke our faith are the taking thought for our life.
St Jerome † AD 420 The Letters of St. Jerome 123.15
… Which of us can add—I will not say a cubit for that would be an immense addition—but the tenth part of a single inch to his stature? Why are we careful what we shall eat or what we shall drink? Let us “take no thought for the morrow: sufficient unto the day is the evil thereof.”
St Augustine of Hippo † AD 430 Of the Work of Monks 2
… for all these things do the Gentiles seek. And your heavenly Father knoweth that ye need all these. But seek ye first the kingdom of God, and His righteousness, and all these shall be added unto you. Be not therefore solicitous for the morrow: for the morrow will be solicitous for itself. Sufficient unto the day is the evil thereof.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.15
… For as a substitute for this life the soul is put, respecting which it is said in that passage, “If a man hate not his own soul also, he cannot be my disciple.” For that corruptible meat is necessary for this life, of which the Lord Himself says, “Is not the soul
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.31
… Shall they in any sense perish? In what sense? As a garment. What is, as a garment? As to the body. For the body is the garment of the soul; since our Lord called it a garment, when He said, “Is not the life more than meat, and the body than raiment?”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.20
… lest they suppose the righteousness of God to be saleable, thinking that if they take care to give money for their sins, they can sin with impunity. For, The soul is more than meat, and the body than raiment (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.11
… This is what the Prophet David proclaimed to us when He said, Cast thy burden on the Lord, and He will sustain thee . And, again, in the Gospels, Christ taught His disciples saying, Take no thought for your life what ye shall eat, nor for your body what ye shall put on
6:26
Tatian † AD 180 The Diatessaron 10
… Ye cannot serve God and possessions. And because of this I say unto you, Be not anxious for yourselves, what ye shall eat and what ye shall drink; neither for your bodies, what ye shall put on. Is not the life better than the food, and the body [3] than the raiment?
Tertullian † AD 220 To His Wife i.4
… to extort splendour from another’s store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven;
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.12
… Sufficient unto the day is its own evil.” Likewise in the same place: “No one looking back, and putting his hands to the plough, is fit for the kingdom of God.” Also in the same place: “Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they?”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.8
… certain also that He is the righteous Judge, for it is written, God is the righteous Judge, strong and patient ; that He cares for all, because the Lord has said, speaking of the birds, And your heavenly. Father feedeth them
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.6
… this also, Behold the fowls of the heaven that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.61
… He paid little attention to such things as, next to the appetite, are of equal rank, but, as far as possible, lived on the merest necessaries, his only luxury being to prove himself not luxurious, and not, in consequence, to have greater needs: but he looked to the lilies and the birds,
St Ambrose of Milan † AD 397 Concerning Widows 1.5
5. But we are not bound by any prescribed limit of hospitality. For why do you think that what is of this world is private property when this world is common? Or why do you consider the fruits of the earth are private, when the earth itself is common property? “Behold,” He said, “the fowls of the air, they sow not, neither do they reap.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 12.6
6. From these animals Christ also instructs us, when He says, “Be ye wise as serpents, and harmless as doves.” And again; “Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 21
From what we have already, then, He urges us in this way: and from examples of other things, by saying, “Behold the fowls of the air.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
Next, lest they should say, “whence then are we to obtain our necessary food?” He saith not unto them, “Ye have heard that I have told you before, ‘Behold the fowls of the air;’”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
… And besides this man, another is shown to thee again by another evangelist, he that was in torment, and was not master so much as of a drop of water. Then showing that His injunctions are easy, He saith, “Behold the fowls of the air.”
St John Chrysostom † AD 407 Homilies on Philippians 2
And again, “Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them.” (
St John Chrysostom † AD 407 Homilies on Philippians 7
… yet thou art inferior to the ant. Dost thou gather gold? Yet not as the Indian ants. Art thou proud because of thy health? Unreasoning creatures are far better than we both in habit of body, and in independence; they fear no poverty. “Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns.” (
St Jerome † AD 420 The Letters of St. Jerome 123.14
… “Seek first the kingdom of God, and all these things shall be added unto you.” If you are careful for raiment the gospel bids you “consider the lilies;” and, if for food, to go back to the fowls which “sow not neither do they reap; yet your heavenly father feedeth them.”
St Augustine of Hippo † AD 430 Of the Work of Monks 27
… For certainly, they say that they therefore ought not to work, for that the birds of the air neither sow nor reap, of which the Lord hath given us a similitude that we should take no thought about such necessaries. Then why do they not attend to that which follows? For it is not only said, that “they sow not, neither reap;”
St Augustine of Hippo † AD 430 Of the Work of Monks 30
… then neither must ye put any thing by for the morrow, like as the birds of the air do put nothing by. But if to put somewhat by for the morrow, is possibly not against the Gospel where it is said, “Behold the birds of the air, for they neither sow nor reap nor gather into stores;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.13
… for they shall be filled.” In this passage he doth not speak of the rational soul, but of the soul as giving animal life to the body; to the substance of which belong meat and drink, according to what is said in the Gospel, “Is not the soul more than meat, and the body than raiment?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 146.5
… There are some who find fault and say, that these two Testaments agree not with one another.…Let us hear the Lord Himself, the Chief and Master of the Apostles: “Consider,” saith He, “the fowls of the air; they sow not, neither do they reap, nor gather into barns, and your heavenly Father feedeth them.”
6:27
Theodotus † fl. AD 160 Excerpts of Theodotus 1
… The provisions for the Lord’s way are the Lord’s beatitudes. For He said: “Seek,” and anxiously seek, “the kingdom of God, and all these things shall be added to you: for the Father knoweth what things ye have need of.” Thus He limits not only our occupations, but our cares. For He says: “Ye cannot, by taking thought, add aught to your stature.”
Tatian † AD 180 The Diatessaron 10
… neither for your bodies, what ye shall put on. Is not the life better than the food, and the body [3] than the raiment? Consider the birds of the heaven, which sow not, nor reap, nor store in barns; and yet your Father which is in heaven feedeth them. Are not ye [4] better than they?
Tertullian † AD 220 The Shows, or De Spectaculis 23
… The devil, forsooth, makes it part, too, of his teaching, that the cheek is to be meekly offered to the smiter. In the same way, with their high shoes, he has made the tragic actors taller, because “none can add a cubit to his stature.”
Tertullian † AD 220 On the Apparel of Women ii.7
… now, after the manner of a helmet of undressed hide, as it were a sheath for the head and a covering for the crown; now, a mass (drawn) backward toward the neck. The wonder is, that there is no (open) contending against the Lord’s prescripts! It has been pronounced that no one can add to his own stature.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 21
“Which of you can add one cubit unto his stature?”
6:28
Tatian † AD 180 The Diatessaron 10
… Consider the birds of the heaven, which sow not, nor reap, nor store in barns; and yet your Father which is in heaven feedeth them. Are not ye [4] better than they? Who of you when he trieth is able to add to his stature one [5] cubit? If then ye are not able for a small thing , why are ye anxious about the [6, 7] rest?
Tertullian † AD 220 On Idolatry 12
… But even now you have the Lord’s sayings, as examples taking away from you all excuse. For what is it you say? “I shall be in need.” But the Lord calls the needy “happy.” “I shall have no food.” But “think not,” says He, “about food;” and as an example of clothing we have the lilies.
Tertullian † AD 220 To His Wife i.4
… to roost on another’s wealth; to extort splendour from another’s store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field;
St Augustine of Hippo † AD 430 City of God 10.14
… they toil not, neither do they spin. And yet I say unto you that Solomon in all his glory was not arrayed like one of these. But if God so clothe the grass of the field, which to-day is and to-morrow is cast into the oven, how much more shall He clothe you, O ye of little faith.!”
6:29
Tatian † AD 180 The Diatessaron 10
… and yet your Father which is in heaven feedeth them. Are not ye [4] better than they? Who of you when he trieth is able to add to his stature one [5] cubit? If then ye are not able for a small thing , why are ye anxious about the [6, 7] rest? Consider the wild lily, how it grows, although it toils not, nor spins;
St Basil the Great † AD 379 The Letters 22.2
… no one ought to answer another, or do anything, roughly or contemptuously, but in all things moderation and respect should be shewn to every one. No wily glances of the eye are to be allowed, nor any behaviour or gestures which grieve a brother and shew contempt. Any display in cloak or shoes is to be avoided; it is idle ostentation.
6:30
Tatian † AD 180 The Diatessaron 10
… Who of you when he trieth is able to add to his stature one [5] cubit? If then ye are not able for a small thing , why are ye anxious about the [6, 7] rest? Consider the wild lily, how it grows, although it toils not, nor spins; and I say unto you that Solomon in the greatness of his glory was not clothed like one of [8] them.
St Athanasius of Alexandria † AD 373 Illud Omnia, &c. (On Luke x. 22.) 1
… but, being Father of the Word, He makes all things by His means, and without delivering creation over to Him, by His means and in Him exercises Providence over it, so that not even a sparrow falls to the ground without the Father ( Matt. x. 29 ), nor is the grass clothed without God (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 22
… Because He would point out how very far the argument may be carried both ways: both from the vileness 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 “grass of the field.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… Look at their labor for the preaching, the crown in martyrdom, the munificence in money, the love of Paul, the charm ( φίλτρον ) they found in Christ. Compare with this thine own estate, thy anxiety about money, thy vying with harlots (i.e. in dress), thy emulating of the grass,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 38
… “For He maketh His sun to rise upon the evil and the good, and sendeth rain on the just and on the unjust.” ( Matt. v. 45 .) And again; “If God so clothe the grass of the field, which to-day is, and to-morrow is cast into the fire ” (
St Augustine of Hippo † AD 430 On the Creed 13
… God created our body. The grass, God created; our body Who created? How do we prove that the grass is God’s creating? He that clothes, the same creates. Read the Gospel, “If then the grass of the fields,” saith it, “which to-day is, and to-morrow is cast into the oven, God so clotheth.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 1.26
… For souls are still given by Him, even if it be by propagation; even as bodily endowments, such as limbs, and sensations, and shape, and, in fact, the whole substance, are given by God Himself to human beings, although it be by propagation that He gives them. Nor again, because the Lord says,
6:31
Tatian † AD 180 The Diatessaron 10
… Consider the wild lily, how it grows, although it toils not, nor spins; and I say unto you that Solomon in the greatness of his glory was not clothed like one of [8] them. And if God so clothe the grass of the field, which to-day is, and to-morrow [9] is cast into the oven, how much more shall be unto you, O ye of little faith!
Tertullian † AD 220 To His Wife i.4
… Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow’s food and clothing,
St Cyprian of Carthage † AD 258 On the Lord's Prayer 21
… And your Father knoweth that ye have need of all these things. Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.”
St Cyprian of Carthage † AD 258 On Works and Alms 9
… “Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For these things the Gentiles seek. And your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.12
… “Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you.”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 45
… And do ye seek not what ye shall eat, or what ye shall drink, and be not of a doubtful mind. For all these things the nations of the world seek after. But your Father knoweth that ye have need of all these things. Howbeit seek ye first His Kingdom, and all these things shall be added unto you
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 17
4. “Now it hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement. But I say unto you, Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever marrieth her that is put away, committeth adultery.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 22
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.”
6:32
Tatian † AD 180 The Diatessaron 10
… And if God so clothe the grass of the field, which to-day is, and to-morrow [9] is cast into the oven, how much more shall be unto you, O ye of little faith! Be not anxious, so as to say, What shall we eat? or, What shall we drink? or, With [10] what shall we be clothed? Neither let your minds be perplexed in this:
Tertullian † AD 220 On Prayer 6
… But, because that word is admissible in a carnal sense too, it cannot be so used without the religious remembrance withal of spiritual Discipline; for (the Lord) commands that bread be prayed for, which is the only food necessary for believers; for “all other things the nations seek after.”
St Jerome † AD 420 The Letters of St. Jerome 22.31
… or else he will hold to the one and despise the other. Ye cannot serve God and Mammon.” Riches, that is; for in the heathen tongue of the Syrians riches are called mammon. The “thorns” which choke our faith are the taking thought for our life. Care for the things which the Gentiles seek after
6:33
Theodotus † fl. AD 160 Excerpts of Theodotus 1
… But we have received, as it were, an earnest of the eternal blessings, and of the ancestral riches. The provisions for the Lord’s way are the Lord’s beatitudes. For He said: “Seek,” and anxiously seek, “the kingdom of God, and all these things shall be added to you: for the Father knoweth what things ye have need of.”
Tatian † AD 180 The Diatessaron 10
… Be not anxious, so as to say, What shall we eat? or, What shall we drink? or, With [10] what shall we be clothed? Neither let your minds be perplexed in this: all these things the nations of the world seek; and your Father which is in heaven knoweth [11] your need of all these things.
Tertullian † AD 220 On Prayer 6
But how gracefully has the Divine Wisdom arranged the order of the prayer; so that after things heavenly—that is, after the “Name” of God, the “Will” of God, and the “Kingdom” of God—it should give earthly necessities also room for a petition! For the Lord had withal issued His edict, “Seek ye first the kingdom, and then even these shall be added:”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
Let us diligently ask for mercy, that we may receive whatsoever is necessary for us. Let us seek His Kingdom and His righteousness,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 15
… For neither in speaking of any spiritual thing doth He exclude such as are in the present life; nor again in promising such as are in our life, doth He limit his promise to that kind. For He saith, “Seek ye the kingdom of God, and all these things shall be added unto you.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 22
“Seek ye the kingdom of Heaven, and all these things shall be added unto you.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 26
… For he came indeed seeking for his servant health of body, but went away, having received a kingdom. Seest thou how the saying had been already fulfilled, “Seek ye the kingdom of heaven, and all these things shall be added unto you.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 53
Seest thou how for the things of this life they pray not, but give thanks only; but for the things of the Spirit, they both give thanks and pray. For, “seek ye,” saith He, “the kingdom of heaven, and all these things shall be added unto you.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 65
… Nothing so surely makes them enjoy both the one and the other, as their esteeming the things to come above all. For, “Seek ye,” saith Christ, “the kingdom of God, and all these things shall be added unto you.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… True, say you, but the other promises wealth. Aye, but Christ a kingdom, and more, He promises wealth also with it. For, “Seek ye,” saith He, “the kingdom of Heaven, and all these things shall be added unto you” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 7
… And what excuse shall we have? For how comest thou not to give to Him, who will assuredly return, and return in greater abundance? Perhaps it is because it is so long before He repays. Yet surely He repays even here. For He is true which saith, “Seek the kingdom of heaven, and all these things shall be added to you.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 15
… Seek not to have the whole here; for if you recover it all here, how will you receive it back there? And it is on this account that God stores them up there, inasmuch as this present life is full of decay. But He gives even here also; for, “Seek ye,” saith He, “the kingdom of heaven, and all these things shall be added unto you.” (St.
St John Chrysostom † AD 407 Homilies on Ephesians 20
… Teach her the fear of God, and all good things will flow from this as from a fountain, and the house will be full of ten thousand blessings. If we seek the things that are incorruptible, these corruptible things will follow. “For,” saith He, “seek first His kingdom, and all these things shall be added unto you.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 11
… vi. 20 .) This is he who was thought a God by the inhabitants of Lystra. If thou wouldest obtain worldly things, seek Heaven; if you wouldest enjoy things here, despise them. For, “Seek ye first the kingdom of God,” He saith, “and all these things shall be added unto you.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 3
… For, He saith, “Them that honor Me, I will honor.” ( 1 Sam. ii. 30 .) And even as we are best supplied with riches when we despise them, and seek only the wealth which cometh from God (“Seek,” he saith, “the kingdom of God, and all these things shall be added to you”—
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… But all in vain; all to no purpose. For your zeal is spent on things of this life, and of things spiritual no account is made. Therefore not even those matters turn out according to your wishes, but there also are many difficulties. For Christ says, “Seek ye the Kingdom of God, and all these things shall be added unto you.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
… as for instance, Christ said even to the disciples, “Whosoever hath left houses, or brethren, or sisters, or father, or mother, shall receive an hundredfold and shall inherit everlasting life.” ( Matt. xix. 29 .) And again, “Seek ye the kingdom of God, and all these things shall be added unto you.” (
St Jerome † AD 420 The Letters of St. Jerome 14.1
… Accordingly I invite you now; come, and come quickly. Do not call to mind old ties; the desert is for those who have left all. Nor let the hardships of our former travels deter you. You believe in Christ, believe also in His words: “Seek ye first the kingdom of God and all these things shall be added unto you.”
St Jerome † AD 420 The Letters of St. Jerome 22.32
“The love of money is the root of all evil,” and the apostle speaks of covetousness as being idolatry. “Seek ye first the kingdom of God and all these things shall be added unto you.”
St Jerome † AD 420 The Letters of St. Jerome 123.14
… men who will look up to you as a patroness, who will love you as a nursling, who will revere you as a saint? “Seek first the kingdom of God, and all these things shall be added unto you.”
St Augustine of Hippo † AD 430 The Confessions 11.2
4. Lord, have mercy on me and hear my desire. For I think that it is not of the earth, nor of gold and silver, and precious stones, nor gorgeous apparel, nor honours and powers, nor the pleasures of the flesh, nor necessaries for the body, and this life of our pilgrimage; all which are added to those that seek Thy kingdom and Thy righteousness.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.16
… For what the difference is between a blessing which is to be sought, and a necessary which is to be taken for use, He has made plain by this sentence, when He says, “Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.5
… No, but in the mention of bread only, all the rest was understood. So when we pray for daily bread, we ask for whatever is necessary for us in earth for our bodies’ sake. But what saith the Lord Jesus? “Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 122.4
4. But some one will reply, And why did he not find them, when the Lord had promised, saying, “Seek first the kingdom and righteousness of God, and all these things shall be added unto you”?
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.11
… And, again, in the Gospels, Christ taught His disciples saying, Take no thought for your life what ye shall eat, nor for your body what ye shall put on . And further, Seek ye first the Kingdom of God and His righteousness and all these things shall be added unto you
Pseudo-Clement The Recognitions of Clement 2.20
… for whosoever are obedient to it seem indeed themselves to confer some favour upon God; whereas they do themselves obtain from Him the gift of His greatest bounty, walking in His paths of righteousness. Wherefore the first duty of all is to inquire into the righteousness of God and His kingdom;
Pseudo-Clement The Recognitions of Clement 2.46
… and therefore you can by no means be believed. For He alone is the true God, who is the God of the Jews; and for this reason our Lord Jesus Christ did not teach them that they must inquire after God, for Him they knew well already, but that they must seek His kingdom and righteousness,
Pseudo-Clement The Recognitions of Clement 3.20
… Therefore He commanded us to inquire, not whence evil cometh, as you asked just now, but to seek the righteousness of the good God, and His kingdom; and all these things, says He, shall be added to you.”
Pseudo-Clement The Recognitions of Clement 3.37
… But if we believe Him to be not only good, but also righteous, and if, according to what we believe concerning God, we observe righteousness in the whole course of our life, we shall enjoy His goodness for ever. In a word, to the Hebrews, whose opinion concerning God was that He is only good, our Master said that they should seek also His righteousness;
Pseudo-Clement The Recognitions of Clement 3.41
… “Why, then, am I not persuaded of it?” Peter: “Because you have not heard the true Prophet saying, ‘Seek first His righteousness, and all these things shall be added to you.’
6:34
Tatian † AD 180 The Diatessaron 10
… or, With [10] what shall we be clothed? Neither let your minds be perplexed in this: all these things the nations of the world seek; and your Father which is in heaven knoweth [11] your need of all these things. Seek ye first the kingdom of God, and his righteousness; [12] [Arabic, p. 39] and all these shall come to you as something additional for you.
Tertullian † AD 220 The Five Books Against Marcion 2.24
… Now although these are called “evils,” they are yet not reprehensible in a judge; nor because of this their name do they show that the judge is evil: so in like manner will this particular evil be understood to be one of this class of judiciary evils, and along with them to be compatible with (God as) a judge. The Greeks also sometimes
Tertullian † AD 220 On Prayer 6
… Nay, even that nocturnal knocker knocked for “ bread .” Moreover, He justly added, “Give us this day ,” seeing He had previously said, “Take no careful thought about the morrow, what ye are to eat.”
Tertullian † AD 220 On Exhortation to Chastity 12
… Take to yourself from among the widows one fair in faith, dowered with poverty, sealed with age. You will (thus) make a good marriage. A plurality of such wives is pleasing to God. “But Christians concern themselves about posterity”—to whom there is no to-morrow!
St Cyprian of Carthage † AD 258 On the Lord's Prayer 19
… Sufficient for the day is the evil thereof.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.12
… for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you.” Likewise in the same place: “Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 6.3.10
10. Most of all, he thought that the words of the Saviour in the Gospel should be observed, in which he exhorts not to have two coats nor to use shoes nor to occupy oneself with cares for the future.
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 3
3. And again as he went into the church, hearing the Lord say in the Gospel
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 1
… This then is that which the prophet saith “There is no evil in the city which the Lord hath not done.” This too by means of Isaiah God has made clear saying “I am God who maketh peace and createth evil,” again naming calamities evils. This evil also Christ hints at, thus saying to the disciples, “sufficient for the day is the evil thereof,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
… For it is neither for riches, nor for delicate living, nor for costly raiment, nor for any other such thing, but for bread only, that He hath commanded us to make our prayer. And for “daily bread,” so as not to “take thought for the morrow.”
St John Chrysostom † AD 407 Homilies on Ephesians 19
… Wickedness. What is the evil of water? Bitterness. And the evil of each particular thing, is with reference to that nature of it which is affected by the evil. If then there is an evil in the day, it ought to belong to the day, to the hours, to the day-light. So also Christ saith, “Sufficient unto the day is the evil thereof.” (
St John Chrysostom † AD 407 Homilies on Ephesians 23
… For “he,” it is said, “who gathered much had nothing over.” For this too happens with ourselves also every day. We all of us have but the same capacity of hunger to satisfy. And that which is more than this, is but an addition of cares. For what He intended in after-times to deliver, saying, “Sufficient unto the day is the evil thereof” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 44
… 35 .) Now how can it be possible for him to give who hath not? How then saith Jesus to Martha, “Thou art careful and troubled about many things, but one thing is needful, and Mary hath chosen that good part”? ( Luke x. 41, 42 ); and again, “Take no thought for the morrow.” (
St Jerome † AD 420 The Letters of St. Jerome 3.4
4. Bonosus, your friend, or, to speak more truly, mine as well as yours, is now climbing the ladder foreshown in Jacob’s dream. He is bearing his cross, neither taking thought for the morrow
St Jerome † AD 420 The Letters of St. Jerome 55.0
A very interesting letter. Amandus a presbyter of Burdigala (Bourdeaux) had written to Jerome for an explanation of three passages of scripture, viz.
St Jerome † AD 420 The Letters of St. Jerome 55.1
1. A short letter does not admit of long explanations; compressing much matter into a small space it can only give a few words to topics which suggest many thoughts. You ask me what is the meaning of the passage in the gospel according to Matthew, “take no thought for the morrow. Sufficient unto the day is the evil thereof.”
St Jerome † AD 420 Against the Pelagians 2
Matt. vi. 34 . “Be not anxious for to-morrow.” Do you fulfil this?
St Augustine of Hippo † AD 430 The Confessions 10.31
43. There is another evil of the day that I would were “sufficient” unto it.
St Augustine of Hippo † AD 430 On Lying 29
29. As that, “Take no thought for the morrow,” and, “Take therefore no thought what ye shall eat, or what ye shall drink, or what ye shall put on.”
St Augustine of Hippo † AD 430 Of the Work of Monks 29
… Or haply the holier they be, the more unlike are they to the fowls? because unless they lay by for themselves food for many days, to shut themselves up as they do they will not have strength? Howbeit, to them as well as us is it said, “Take therefore no thought for the morrow.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 62.5
… It was then that the custom of having church-money was first introduced, so that thereby we might understand that His precept about taking no thought for the morrow
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.32
… But let the rags of the fetters suffice: seek so much as is necessary for keeping off want, but when thou seekest superfluities, thou longest to load thy fetters. In such a prison then let the fetters abide even alone. “Sufficient for the day be the evil thereof.”
6:1
The Gloss non occ.
Christ having now fulfilled the Law in respect of commandments, begins to fulfil it in respect of promises, that we may do God’s commandments for heavenly wages, not for the earthly which the Law held out. All earthly things are reduced to two main heads, viz. human glory, and abundance of earthly goods, both of which seem to be promised in the Law. Concerning the first is that spoken in Deuteronomy, The Lord shall make thee higher than all the nations who dwell on the face of the earth. (c. 28:1.) And in the same place it is added of earthly wealth, The Lord shall make thee abound in all good things. Therefore the Lord now forbids these two things, glory and wealth, to the attention of believers.
St John Chrysostom † AD 407 Hom. xix.
Yet be it known that the desire of fame is near a kin to virtue.
Pseudo-Chrysostom
For when any thing truly glorious is done, there ostentation has its readiest occasion; so the Lord first shuts out all intention of seeking glory; as He knows that this is of all fleshly vices the most dangerous to man. The servants of the Devil are tormented by all kinds of vices; but it is the desire of empty glory that torments the servants of the Lord more than the servants of the Devil.
St Augustine † AD 430 Prosper. Lib. Sentent. 318.
How great strength the love of human glory has, none feels, but he who has proclaimed war against it. For though it is easy for any not to wish for praise when it is denied him, it is difficult not to be pleased with it when it is offered.
St John Chrysostom † AD 407
Observe how He has begun as it were describing some beast hard to be discerned, and ready to steal upon him who is not greatly on his guard against it; it enters in secretly, and carries off insensibly all those things that are within.
Pseudo-Chrysostom
And therefore he enjoins this to be more carefully avoided, Take heed that ye do not your righteousness before men. It is our heart we must watch, for it is an invisible serpent that we have to guard against, which secretly enters in and seduces; but if the heart be pure into which the enemy has succeeded in entering in, the righteous man soon feels that he is prompted by a strange spirit; but if his heart were full of wickednesses, he does not readily perceive the suggestion of the Devil, and therefore He first taught us, Be not angry, Lust not, for that he who is under the yoke of these evils cannot attend to his own heart. But how can it be that we should not do our alms before men. Or if this may be, how can they be so done that we should not know of it. For if a poor man come before us in the presence of any one, how shall we be able to give him alms in secret? If we lead him aside, it must be seen that we shall give him. Observe then that He said not simply, Do not before men, but added, to be seen of them. He then who does righteousness not from this motive, even if he does it before the eyes of men, is not to be thought to be herein condemned; for he who does any thing for God’s sake, sees nothing in his heart but God, for whose sake he does it; as a workman has always before his eyes him who has entrusted him with the work to do.
St Gregory the Great † AD 604 Mor. viii. 48.
If then we seek the fame of giving, we make even our public deeds to be hidden in His sight; for if herein we seek our own glory, then they are already cast out of His sight, even though there be many by whom they are yet unknown. It belongs only to the thoroughly perfect, to suffer their deeds to be seen, and to receive the praise of doing them in such sort that they are lifted up with no secret exultation; whereas they that are weak, because they cannot attain to this perfect contempt of their own fame, must needs hide those good deeds that they do.
St Augustine † AD 430 Serm. in Mont. ii. 1.
In saying only, That ye be seen of men, without any addition, He seems to have forbidden that we should make that the end of our actions. For the Apostle who declared, If I yet pleased men, I should not be the servant of Christ; (Gal. 1:10.) says in another place, I please all men in all things. (1 Cor. 10:33.) This he did not that he might please men, but God, to the love of whom he desires to turn the hearts of men by pleasing them. As we should not think that he spoke absurdly, who should say. In this my pains in seeking a ship, it is not the ship I seek, but my country.
St Augustine † AD 430 Serm. 54. 2.
He says this, that ye be seen of men, because there are some who so do their righteousness before men that themselves may not be seen, but that the works themselves may be seen, and their Father who is in heaven may be glorified; for they reckon not their own righteousness, but His, in the faith of whom they live.
St Augustine † AD 430 Serm. in Mont. ii. 1.
That He adds, Otherwise ye shall not have your reward before your Father who is in heaven, signifies no more than that we ought to take heed that we seek not praise of men in reward of our works.
Pseudo-Chrysostom
What shall you receive from God, who have given God nothing? What is done for God’s sake is given to God, and received by Him; but what is done because of men is cast to the winds. But what wisdom is it, to bestow our goods, to reap empty words, and to have despised the reward of God? Nay you deceive the very man for whose good word you look; for he thinks you do it for God’s sake, otherwise he would rather reproach than commend you. Yet must we think him only to have done his work because of men, who does it with his whole will and intention governed by the thought of them. But if an idle thought, seeking to be seen of men, mount up in any one’s heart, but is resisted by the understanding spirit, he is not thereupon to be condemned of man-pleasing; for that the thought came to him was the passion of the flesh, what he chose was the judgment of his soul.
6:2
St Augustine † AD 430 Serm. in Mont. ii. 2.
Above the Lord had spoken of righteousness in general. He now pursues it through its different parts.
Pseudo-Chrysostom Hom. xv.
He opposes three chief virtues, alms, prayer, and fasting, to three evil things against which the Lord undertook the war of temptation. For He fought for us in the wilderness against gluttony; against covetousness on the mount; against false glory on the temple. It is alms that scatter abroad against covetousness which heaps up; fasting against gluttony which is its contrary; prayer against false glory, seeing that all other evil things come out of evil, this alone comes out of good; and therefore it is not overthrown but rather nourished of good, and has no remedy that may avail against it but prayer only.
Ambrosiaster Comm. in Tim. 4, 8.
The sum of all Christian discipline is comprehended in mercy and piety, for which reason He begins with almsgiving.
Pseudo-Chrysostom
The trumpet stands for every act or word that tends to a display of our works; for instance, to do alms if we know that some other person is looking on, or at the request of another, or to a person of such condition that he may make us return; and unless in such cases not to do them. Yea, even if in some secret place they are done with intent to be thought praiseworthy, then is the trumpet sounded.
St Augustine † AD 430 ubi sup.
Thus what He says, Do not sound a trumpet before thee, refers to what He had said above, Take heed that ye do not your righteousness before men.
St Jerome † AD 420
He who sounds a trumpet before him when he does alms is a hypocrite. Whence he adds, as the hypocrites do.
St Isidore † AD 636 Etym. x. ex Aug. Serm.
The name ‘hypocrite’ is derived from the appearance of those who in the shows are disguised in masks, variously coloured according to the character they represent, sometimes male, sometimes female, to impose on the spectators while they act in the games.
St Augustine † AD 430 ubi sup.
As then the hypocrites, (a word meaning ‘one who feigns,’) as personating the characters of other men, act parts which are not naturally their own—for he who personates Agamemnon, is not really Agamemnon, but feigns to be so—so likewise in the Churches, whosoever in his whole conduct desires to seem what he is not, is a hypocrite; he feigns himself righteous and is not really so, seeing his only motive is praise of men.
The Gloss non occ.
In the words, in the streets and villages, he marks the public places which they selected; and in those, that they may receive honour of men, he marks their motive.
St Gregory the Great † AD 604 Mor. xxxi. 13.
It should be known, that there are some who wear the dress of sanctity, and are not able to work out the merit of perfection, yet who must in no wise be numbered among the hypocrites, because it is one thing to sin from weakness, another from crafty affectation.
St Augustine † AD 430 Serm. in Mont. ii. 2.
And such sinners receive from God the Scarcher of hearts none other reward than punishment of their deceitfulness; Verily I say unto you, they have their reward,
St Jerome † AD 420
A reward not of God, but of themselves, for they receive praise of men, for the sake of which it was that they practised their virtues.
St Augustine † AD 430 ubi sup.
This refers to what He had said above, Otherwise ye shall have no reward of your Father which is in heaven; and He goes on to shew them that they should not do their alms as the hypocrites, but teaches them how they should do them.
St John Chrysostom † AD 407
Let not thy left hand know what thy right hand doeth, is said as an extreme expression, as much as to say, If it were possible, that you should not know yourself, and that your very hands should be hid from your sight, that is what you should most strive after.
Pseudo-Chrysostom
The Apostles in the book of the Constitutions, interpret thus; The right hand is the Christian people which is at Christ’s right hand; the left hand is all the people who are on His left hand. He means then, that when a Christian does alms, the unbeliever should not see it.
St Augustine † AD 430 ubi sup.
But according to this interpretation, it will be no fault to have a respect to pleasing the faithful; and yet we are forbidden to propose as the end of any good work the pleasing of any kind of men. Yet if you would have men to imitate your actions which may be pleasing to them, they must be done before unbelievers as well as believers. If again, according to another interpretation, we take the left hand to mean our enemy, and that our enemy should not know when we do our alms, why did the Lord Himself mercifully heal men when the Jews were standing round Him? And how too must we deal with our enemy himself according to that precept, If thy enemy hunger, feed him. (Prov. 25:21.) A third interpretation is ridiculous; that the left hand signifies the wife, and that because women are wont to be more close in the matter of expense out of the family purse, therefore the charities of the husband should be secret from the wife, for the avoiding of domestic strife. But this command is addressed to women as well as to men, what then is the left hand, from which women are bid to conceal their alms? Is the husband also the left hand of the wife? And when it is commanded such that they enrich each other with good works, it is clear that they ought not to hide their good deeds; nor is a theft to be committed to do God service. But if in any case something must needs be done covertly, from respect to the weakness of the other, though it is not unlawful, yet that we cannot suppose the wife to be intended by the left hand here is clear from the purport of the whole paragraph; no, not even such an one as he might well call left. But that which is blamed in hypocrites, namely, that they seek praise of men, this you are forbid to do; the left hand therefore seems to signify the delight in men’s praise; the right hand denotes the purpose of fulfilling the divine commands. Whenever then a desire to gain honour from men mingles itself with the conscience of him that does alms, it is then the left hand knowing what the right hand, the right conscience, does. Let not the left hand know, therefore, what the right hand doeth, means, let not the desire of men’s praise mingle with your conscience. But our Lord does yet more strongly forbid the left hand alone to work in us, than its mingling in the works of the right hand. The intent with which He said all this is shewn in that He adds, that your alms may be in secret; that is, in that your good conscience only, which human eye cannot see, nor words discover, though many things are said falsely of many. But your good conscience itself is enough for you towards deserving your reward, if you look for your reward from Him who alone can see your conscience. This is that He adds, And your Father which seeth in secret shall reward you. Many Latin copies have, openlya.
Pseudo-Chrysostom
For it is impossible that God should leave in obscurity any good work of man; but He makes it manifest in this world, and glorifies it in the next world, because it is the glory of God; as likewise the Devil manifests evil, in which is shewn the strength of his great wickedness. But God properly makes public every good deed only in that world the goods of which are not common to the righteous and the wicked; therefore to whomsoever God shall there shew favour, it will be manifest that it was as reward of his righteousness. But the reward of virtue is not manifested in this world, in which both bad and good are alike in their fortunes.
St Augustine † AD 430
But in the Greek copies, which are earlier, we have not the word openly.
St John Chrysostom † AD 407
If therefore you desire spectators of your good deeds, behold you have not merely Angels and Archangels, but the God of the universe.
6:5
Pseudo-Chrysostom non occ.
Solomon says, Before prayer, prepare thy soul. (Ecclus. 18:23.) This he does who comes to prayer doing alms; for good works stir up the faith of the heart, and give the soul confidence in prayer to God. Alms then are a preparation for prayer, and therefore the Lord after speaking of alms proceeds accordingly to instruct us concerning prayer.
St Augustine † AD 430 Serm. in Mont. ii. 3.
He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but shewed the manner of doing them.
Pseudo-Chrysostom
Prayer is as it were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it is not made vile by being done to be seen of men.
St John Chrysostom † AD 407
He calls them hypocrites, because feigning that they are praying to God, they are looking round to men; and, He adds, they love to pray in the synagogues.
Pseudo-Chrysostom
But I suppose that it is not the place that the Lord here refers to, but the motive of him that prays; for it is praiseworthy to pray in the congregation of the faithful, as it is said, In your Churches bless ye God. (Ps. 68:26.) Whoever then so prays as to be seen of men does not look to God but to man, and so far as his purpose is concerned he prays in the synagogue. But he, whose mind in prayer is wholly fixed on God, though he pray in the synagogue, yet seems to pray with himself in secret. In the corners of the streets, namely, that they may seem to be praying retiredly; and thus earn a twofold praise, both that they pray, and that they pray in retirement.
The Gloss ord.
Or, the corners of the streets, are the places where one way crosses another, and makes four cross-ways.
Pseudo-Chrysostom
He forbids us to pray in an assembly with the intent of being seen of that assembly, as He adds, that they may be seen of men. He that prays therefore should do nothing singular that might attract notice; as crying out, striking his breast, or reaching forth his hands.
St Augustine † AD 430 ubi sup.
Not that the mere being seen of men is an impiety, but the doing this, in order to be seen of men.
St John Chrysostom † AD 407
It is a good thing to be drawn away from the thought of empty glory, but especially in prayer. For our thoughts are apt to stray of themselves; if then we address ourselves to prayer with this disease upon us, how shall we understand those things that are said by us?
St Augustine † AD 430 ubi sup.
The privity of other men is to be so far shunned by us, as it leads us to do any thing with this mind that we look for the fruit of their applause.
Pseudo-Chrysostom
Verily I say unto you, they have received their reward, for every man where he sows there he reaps, therefore they who pray because of men, not because of God, receive praise of men, not of God.
St John Chrysostom † AD 407
He says, have received, because God was ready to give them that reward which comes from Himself, but they prefer rather that which comes from men. He then goes on to teach how we should pray.
St Jerome † AD 420
This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying.
Pseudo-Chrysostom
That none should be there present save he only who is praying, for a witness impedes rather than forwards prayer.
St Cyprian † AD 258 Tr. vii. 2.
The Lord has bid us in His instructions to pray secretly in remote and withdrawn places, as best suited to faith; that we may be assured that God who is present every where hears and sees all, and in the fulness of His Majesty penetrates even hidden places.
Pseudo-Chrysostom
We may also understand by the door of the chamber, the mouth of the body; so that we should not pray to God with loudness of tone, but with silent heart, for three reasons. First, because God is not to be gained by vehement crying, but by a right conscience, seeing He is a hearer of the heart; secondly, because none but thyself and God should be privy to your secret prayers; thirdly, because if you pray aloud, you hinder any other from praying near you.
John Cassian † AD 435 Collat. ix. 35.
Also we should observe close silence in our prayers, that our enemies, who are ever most watchful to ensnare us at that time, may not know the purport of our petition.
St Augustine † AD 430 ubi sup.
Or, by our chambers are to be understood our hearts, of which it is spoken in the fourth Psalm; (Ps 4:4.) What things ye utter in your hearts, and wherewith ye are pricked in your chambers. The door is the bodily senses; without are all worldly things, which, enter into our thoughts through the senses, and that crowd of vain imaginings which beset us in prayer.
St Cyprian † AD 258 Tr. vii. 20.
What insensibility is it to be snatched wandering off by light and profane imaginings, when you are presenting your entreaty to the Lord, as if there were aught else you ought rather to consider than that your converse is with God! How can you claim of God to attend to you, when you do not attend to yourself? This is altogether to make no provision against the enemy; this is when praying to God, to offend God’s Majesty by the neglectfulness of your prayer.
St Augustine † AD 430 ubi sup.
The door then must be shut, that is, we must resist the bodily sense, that we may address our Father in such spiritual prayer as is made in the inmost spirit, where we pray to Him truly in secret.
Remigius † AD 908
Let it be enough for you that He alone know your petitions, who knows the secrets of all hearts; for He Who sees all things, the same shall listen to you.
St John Chrysostom † AD 407
He said not ‘shall freely give thee,’ but, shall reward thee; thus He constitutes Himself your debtor.
The Latin text
Chrysostomus super Matth
Salomon dicit: ante orationem praepara animam tuam. Quod quidem facit qui faciens eleemosynam venit ad orationem: bona enim opera excitant fidem cordis et dant confidentiam animae apud Deum orandi. Ergo eleemosyna praeparatio est orationis, et idem dominus post eleemosynam convenienter de oratione nos instruit
Augustinus de Serm. Dom
Non autem hoc monet nunc ut oremus, sed quomodo oremus; sic nec superius ut faciamus eleemosynam, sed quo animo faciamus
Chrysostomus super Matth
Est autem oratio quasi quoddam spiritale tributum, quod anima offert Deo de visceribus suis. Quanto ergo gloriosior est, tanto cautius est servanda, ne propter homines facta vilescat; et ideo dicit cum oratis, non eritis sicut hypocritae
Chrysostomus in Matth
Hypocritas vocat, qui Deum se fingentes orare, homines circumspiciunt; et ideo subdit qui amant in synagogis orare
Chrysostomus super Matth
Puto autem quod non ad locum hoc refert dominus, sed ad propositum orantis: in conventu enim fidelium orare laudabile est, sicut dictum est: in Ecclesiis benedicite Deum. Qui ergo sic orat ut ab hominibus videatur, non Deum aspicit, sed homines; et ideo quantum ad propositum suum in synagoga orat. Cuius autem orantis mens solum aspicit Deum, quamvis in synagoga oret, tamen apud se in secreto videtur orare. Sequitur et in angulis platearum, ut videantur absconse orare; et sic dupliciter laudantur: et quia orant, et quia absconse orant
Glossa
Vel anguli platearum sunt ubi via per transversum viae ducitur et quadrivium reddit
Chrysostomus super Matth
Eo ergo proposito in conventu vetat orare, ut a conventu videatur; unde subditur ut videantur ab hominibus. Orans ergo nihil novum faciat quod aspiciant homines, vel clamando, vel pectus percutiendo, vel manus extendendo
Augustinus
Non autem videri ab hominibus nefas est, sed ideo hoc agere ut ab hominibus videaris
Chrysostomus in Matth
A vana enim gloria ubique erui bonum est, maxime autem in oratione; si enim in hoc cogitationibus circumferimur, si ad orandum ingressi fuerimus hanc habentes aegritudinem, qualiter intelligemus ea quae a nobis dicuntur?
Augustinus
Sic etiam fugienda est hominum scientia, si hoc animo aliquid fiat ut fructus expectetur placendi hominibus; unde subditur amen dico vobis, receperunt mercedem suam
Chrysostomus super Matth
Unusquisque enim ubi seminat, ibi metit: unde qui propter homines orant, non propter Deum, ab hominibus, non a Deo laudantur
Chrysostomus in Matth
Dicit autem receperunt, quia Deus retributionem quae est ab ipso, tribuere vellet; illi autem eam quae est ab hominibus, usurpant. Quomodo autem orandum sit, subiungit dicens tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora patrem tuum in abscondito
Hieronymus
Hoc simpliciter intellectum erudit auditorem, ut vanam orandi gloriam fugiat
Chrysostomus super Matth
Ut nemo sit ibi nisi ille qui orat: testis enim orantem gravat, non adiuvat
Cyprianus de Orat. Domin
In abditis etiam locis orare magis convenit fidei, ut sciamus dominum ubique esse praesentem et maiestatis suae plenitudine occulta penetrare. Possumus etiam intelligere per ostium domus, os corporis, ut non clamosa voce oremus Deum, sed tacito corde, propter tria: primo, quia Deus non voce clamosa pulsandus est, sed conscientia recta placandus, quia est cordis auditor; secundo, quia secretas orationes tuas non oportet alterum scire, nisi te et Deum; tertio, quia clamose orans, alterum iuxta te non permittis orare
Cassianus Collat
Cum summo etiam est orandum silentio, ut ipsos quoque inimicos nostros, qui orantibus nobis maxime insidiantur, lateat nostrae petitionis intentio
Augustinus
Vel per cubicula nostra sunt intelligenda corda nostra, de quibus dicitur: quae dicitis in cordibus vestris, in cubilibus vestris compungimini. Ostium est carnalis sensus; foris sunt omnia temporalia, quae per sensum cogitationes nostras penetrant, et turba vanorum phantasmatum orantibus obstrepunt
Cyprianus
Quae autem segnitia est alienari et capi ineptis cogitationibus et profanis, cum dominum deprecaris, quasi sit aliud quod magis debeas cogitare quam quod cum Deo loquaris? Quomodo te audiri a Deo postulas, cum teipsum non audias? Hoc est ab hoste non cavere, hoc est Deum negligentia orationis offendere
Augustinus
Claudendum est ergo ostium, idest carnali sensui resistendum, ut oratio spiritualis dirigatur ad patrem, quae fit in intimis cordis, ubi oratur pater in abscondito; unde sequitur et pater tuus, qui videt in abscondito, reddet tibi
Remigius
Et est sensus: sufficiat tibi ut ille solus noverit tuam orationem qui omnium corda novit occulta, quia ipse qui est inspector, erit exauditor
Chrysostomus in Matth
Non autem dixit: gratis dabit, sed reddet tibi; etenim debitorem seipsum tibi constituit
6:7
St Augustine † AD 430 ubi sup.
As the hypocrites use to set themselves so as to be seen in their prayers, whose reward is to be acceptable to men; so the Ethnici (that is, the Gentiles) use to think that they shall be heard for their much speaking; therefore He adds, When ye pray, do not ye use many words.
John Cassian † AD 435 Collat. ix. 36.
We should indeed pray often, but in short form, lest if we be long in our prayers, the enemy that lies in wait for us, might suggest something for our thoughts.
St Augustine † AD 430 Epist. 130, 10.
Yet to continue long in prayer is not, as some think, what is here meant, by using many words. For much speaking is one thing, and an enduring fervency another. For of the Lord Himself it is written, that He continued a whole night in prayer, and prayed at great length, setting an example to us. The brethren in Egypt are said to use frequent prayers, but those very short, and as it were hasty ejaculations, lest that fervency of spirit, which is most behoveful for us in prayer, should by longer continuance be violently broken off. Herein themselves sufficiently shew, that this fervency of spirit, as it is not to be forced if it cannot last, so if it has lasted is not to be violently broken off. Let prayer then be without much speaking, but not without much entreaty, if this fervent spirit can be supported; for much speaking in prayer is to use in a necessary matter more words than necessary. But to entreat much, is to importune with enduring warmth of heart Him to whom our entreaty is made; for often is this business effected more by groans than words, by weeping more than speech.
St John Chrysostom † AD 407
Hereby He dissuades from empty speaking in prayer; as, for example, when we ask of God things improper, as dominions, fame, overcoming of our enemies, or abundance of wealth. He commands then that our prayers should not be long; long, that is, not in time, but in multitude of words. For it is right that those who ask should persevere in their asking; being instant in prayer, as the Apostle instructs; but does not thereby enjoin us to compose a prayer of ten thousand verses, and speak it all; which He secretly hints at, when He says, Do not ye use many words.
The Gloss ord.
What He condemns is many words in praying that come of want of faith; as the Gentiles do. For a multitude of words were needful for the Gentiles, seeing the dæmons could not know for what they petitioned, until instructed by them; they think they shall be heard for their much speaking.
St Augustine † AD 430 ubi sup.
And truly all superfluity of discourse has come from the Gentiles, who labour rather to practise their tongues than to cleanse their hearts, and introduce this art of rhetoric into that wherein they need to persuade God.
St Gregory the Great † AD 604 Mor. xxxiii. 23.
True prayer consists rather in the bitter groans of repentance, than in the repetition of set forms of words.
St Augustine † AD 430 ubi sup.
For we use many words then when we have to instruct one who is in ignorance, what need of them to Him who is Creator of all things; Your heavenly Father knoweth what ye have need of before you ask Him.
St Jerome † AD 420
On this there starts up a heresy of certain Philosophers who taught the mistaken dogma, that If God knows for what we shall pray, and, before we ask, knows what we need, our prayer is needlessly made to one who has such knowledge. (Epicureans.) To such we shortly reply, That in our prayers we do not instruct, but entreat; it is one thing to inform the ignorant, another to beg of the understanding: the first were to teach; the latter is to perform a service of duty.
St John Chrysostom † AD 407
You do not then pray in order to teach God your wants, but to move Him, that you may become His friend by the importunity of your applications to Him, that you may be humbled, that you may be reminded of your sins.
St Augustine † AD 430 ubi sup.
Nor ought we to use words in seeking to obtain of God what we would, but to seek with intense and fervent application of mind, with pure love, and suppliant spirit.
St Augustine † AD 430 Epist. 130, 9.
But even with words we ought at certain periods to make prayer to God, that by these signs of things we may keep ourselves in mind, and may know what progress we have made in such desire, and may stir up ourselves more actively to increase this desire, that after it have begun to wax warm, it may not be chilled and utterly frozen up by divers cares, without our continual care to keep it alive. Words therefore are needful for us that we should be moved by them, that we should understand clearly what it is we ask, not that we should think that by them the Lord is either instructed or persuaded.
St Augustine † AD 430 Serm. in Mont. ii. 3.
Still it may be asked, what is the use of prayer at all, whether made in words or in meditation of things, if God knows already what is necessary for us. The mental posture of prayer calms and purifies the soul, and makes it of more capacity to receive the divine gifts which are poured into it. For God does not hear us for the prevailing force of our pleadings; He is at all times ready to give us His light, but we are not ready to receive it, but prone to other things. There is then in prayer a turning of the body to God, and a purging of the inward eye, whilst those worldly things which we desired are shut out, that the eye of the mind made single might be able to bear the single light, and in it abide with that joy with which a happy life is perfected.
The Latin text
Augustinus de Serm. Dom
Sicut hypocritarum est praebere se spectandos in oratione, quorum fructus est placere hominibus, ita est ethnicorum, idest gentilium, in multiloquio se putare exaudiri; et ideo subditur orantes autem nolite multum loqui
Cassianus Collat
Frequenter enim, sed breviter est orandum, ne immorantibus nobis, inferre aliquid nostro cordi insidiator possit inimicus
Augustinus ad Probam
Non tamen, ut quidam putant, hoc est orare in multiloquio, si diutius oretur. Aliud est sermo multus, aliud diuturnus affectus. Nam et de ipso domino scriptum est, quod pernoctaverit in orando et prolixius oraverit, ut nobis praeberet exemplum. Dicuntur fratres in Aegypto crebras quidem habere orationes, sed eas tamen brevissimas, et raptim quodammodo iaculatas, ne illa violenter erepta, quae oranti plurimum est necessaria, per productiores moras hebetetur intentio; ac per hoc ipsi satis ostendunt hanc intentionem sicut non est obtundenda si perdurare non potest, ita si perduraverit, non cito esse rumpendam. Absit autem ab oratione multa locutio; sed non desit multa precatio, si fervens perseverat intentio: nam multum loqui est in orando rem necessariam superfluis agere verbis. Multum autem precari, est eum quem precamur diuturna cordis excitatione pulsare: nam plerumque hoc negotium plus gemitibus quam sermonibus agitur, plus fletu quam affatu
Chrysostomus in Matth
Dissuadet igitur per hoc inanem locutionem in orando; puta cum non petimus decentia a Deo, sed potentatus et glorias, inimicos superare, et pecuniarum abundantiam. Iubet ergo hic non longas orationes facere. Longas autem dico non tempore, sed multitudine eorum quae dicuntur. Perseverare tamen oportet eos qui petunt. Orationi enim ait apostolus, instantes; non tamen iubet decem millium versuum orationem componere, et corde tenus enuntiare; quod occulte insinuat, cum dixit nolite multum loqui
Glossa
Damnat autem multiloquium orationis veniens de infidelitate; unde sequitur sicut ethnici faciunt. Gentilibus enim erat necessaria verborum multiplicitas, propter Daemones, qui nesciebant quid illi peterent, nisi illorum verbis instructi; unde sequitur putant enim quod in multiloquio suo exaudiantur
Augustinus de Serm. Dom
Et revera omne multiloquium a gentilibus venit, qui exercendae linguae potius quam mundando animo dant operam, et hoc studii genus, etiam ad Deum prece flectendum transferre conantur
Gregorius, Moralium
Sed veraciter orare est amaros in compunctione gemitus, et non composita verba resonare; et ideo subditur nolite ergo assimilari eis
Augustinus
Si enim verba multa ad id proferuntur ut instruatur ignarus, quid eis opus est ad rerum omnium conditorem? Unde sequitur scit enim pater vester quid opus sit vobis, antequam petatis eum
Hieronymus
Consurgit autem in hoc loco quaedam haeresis philosophorum quorumdam, dogma perversum dicentium: si novit Deus quid oremus, et antequam petamus scit quo indigemus, frustra scienti loquimur. Quibus respondendum est, non narratores esse, sed rogatores. Aliud est enim narrare ignoranti, aliud scientem petere
Chrysostomus in Matth
Non ergo oras ut doceas, sed flectas; ut familiaris efficiaris continuitate interpellationis; ut humilieris; ut rememoreris peccatorum tuorum
Augustinus
Nec etiam verbis nos agere debemus apud Deum, ut impetremus quod volumus, sed rebus quas animo gerimus, et intentione cogitationis, cum dilectione pura et supplici affectu
Augustinus ad Probam
Sed ideo per certa intervalla temporum etiam verbis rogamus Deum, ut illis rerum signis nos ipsos admoneamus, quantumque in hoc desiderio profecerimus nobisipsis innotescamus, et ad hoc augendum nosipsos acrius excitemus, ne variis curis quod tepescere coeperat, omnino frigescat, et penitus extinguatur nisi crebrius inflammetur. Nobis ergo necessaria sunt verba quibus commoveamur et inspiciamus quid petemus, non quibus dominum seu docendum seu flectendum esse credamus
Augustinus de Serm. Dom
Sed rursus quaeri potest, sive rebus sive verbis orandum sit, quid opus sit ipsa oratione, si Deus iam novit quid nobis necessarium sit, nisi quia ipsa orationis intentio cor nostrum serenat et purgat, capaciusque efficit ad excipienda divina munera, quae spiritualiter nobis infunduntur. Non enim ambitione precum nos exaudit Deus, qui semper paratus est dare suam lucem; sed nos non semper parati sumus accipere, cum inclinamur in alia. Fit ergo in oratione conversio corporis ad Deum et purgatio interioris oculi, cum ea quae cupiebantur, temporaliter excluduntur, ut acies cordis simplicis ferre possit simplicem lucem, et in ea manere cum gaudio, quo beata vita perficitur
6:9
The Gloss e. Cypr.
Amongst His other saving instructions and divine lessons, wherewith He counsels believers, He has set forth for us a form of prayer in few words; thus giving us confidence that that will be quickly granted, for which He would have us pray so shortly.
St Cyprian † AD 258 Tr. vii. 1.
He who gave to us to live, taught us also to pray, to the end, that speaking to the Father in the prayer which the Son hath taught, we may receive a readier hearing. It is praying like friends and familiars to offer up to God of His own. Let the Father recognize the Son’s words when we offer up our prayer; and seeing we have Him when we sin for an Advocate with the Father, let us put forward the words of our Advocate, when as sinners we make petition for our offences.
The Gloss ord.
Yet we do not confine ourselves wholly to these words, but use others also conceived in the same sense, with which our heart is kindled.
St Augustine † AD 430 Serm. in Mont. ii. 4.
Since in every entreaty we have first to propitiate the good favour of Him whom we entreat, and after that mention what we entreat for; and this we commonly do by saying something in praise of Him whom we entreat, and place it in the front of our petition; in this the Lord bids us say no more than only, Our Father which art in Heaven. Many things were said of them to the praise of God, yet do we never find it taught to the children of Israel to address God as ‘Our Father;’ He is rather set before them as a Lord over slaves. But of Christ’s people the Apostle says, We have received the Spirit of adoption, whereby we cry Abba, Father, (Rom. 8:15.) and that not of our deservings, but of grace. This then we express in the prayer when we say, Father; which name also stirs up love. For what can be dearer than sons are to a father? And a suppliant spirit, in that men should say to God Our Father. And a certain presumption that we shall obtain; for what will He not give to His sons when they ask of Him, who has given them that first that they should be sons? Lastly, how great anxiety possesses his mind, that having called God his Father, he should not be unworthy of such a Father. By this the rich and the noble are admonished when they have become Christians not to be haughty towards the poor or truly born, who like themselves may address God as Our Father; and they therefore cannot truly or piously say this unless they acknowledge such for brethren.
St John Chrysostom † AD 407
For what hurt does such kindred with those beneath us, when we are all alike kin to One above us? For who calls God Father, in that one title confesses at once the forgiveness of sins, the adoption, the heirship, the brotherhood, which he has with the Only-begotten, and the gift of the Spirit. For none can call God Father, but he who has obtained all these blessings. In a two-fold manner, therefore, he moves the feeling of them that pray, both by the dignity of Him who is prayed to, and the greatness of those benefits which we gain by prayer.
St Cyprian † AD 258 Tr. vii. 4.
We say not My Father, but Our Father, for the teacher of peace and master of unity would not have men pray singly and severally, since when any prays, he is not to pray for himself only. Our prayer is general and for all, and when we pray, we pray not for one person but for us all, because we all are one. So also He willed that one should pray for all, according as Himself in one did bear us all.
Pseudo-Chrysostom
To pray for ourselves it is our necessity compels us, to pray for others brotherly charity instigates.
The Gloss ord.
Also because He is a common Father of all, we say, Our Father; not My Father which is appropriate to Christ alone, who is His Son by nature.
Pseudo-Chrysostom
Which art in heaven, is added, that we may know that we have a heavenly Father, and may blush to immerse ourselves wholly in earthly things when we have a Father in heaven.
John Cassian † AD 435 Collat. ix. 18.
And that we should speed with strong desire thitherward where our Father dwells.
St John Chrysostom † AD 407
In heaven, not confining God’s presence to that, but withdrawing the thoughts of the petitioner from earth and fixing them on things above.
St Augustine † AD 430 Serm. in Mont. ii. 5.
Or; in heaven is among the saints and the righteous men; for God is not contained in space. For the heavens literally are the upper parts of the universe, and if God be thought to be in them, then are the birds of more desert than men, seeing they must have their habitation nearer to God. But, God is nigh, (Ps. 34:18.) it is not said to the men of lofty stature, or to the inhabitants of the mountain tops; but, to the broken in heart. But as the sinner is called ‘earth,’ as earth thou art, and unto earth thou must return, (Gen. 3:19.) so might the righteous on the other hand be called ‘the heaven.’ Thus then it would be rightly said Who art in heaven, for there would seem to be as much difference spiritually between the righteous and sinners, as locally, between heaven and earth. With the intent of signifying which thing it is, that we turn our faces in prayer to the east, not as though God was there only, deserting all other parts of the earth; but that the mind may be reminded to turn itself to that nature which is more excellent, that is to God, when his body, which is of earth, is turned to the more excellent body which is of heaven. For it is desirable that all, both small and great, should have right conceptions of God, and therefore for such as cannot fix their thoughts on spiritual natures, it is better that they should think of God as being in heaven than in earth.
St Augustine † AD 430 ubi sup.
Having named Him to whom prayer is made and where He dwells, let us now see what things they are for which we ought to pray. But the first of all the things that are prayed for is, Hallowed be thy name, not implying that the name of God is not holy, but that it may be held sacred of men; that is, that God may be so known that nothing may be esteemed more holy.
St John Chrysostom † AD 407
Or; He bids us in praying beg that God may be glorified in our life; as if we were to say, Make us to live so that all things may glorify Thee through us. For hallowed signifies the same as glorified. It is a petition worthy to be made by man to God, to ask nothing before the glory of the Father, but to postpone all things to His praise.
St Cyprian † AD 258 Tr. vii. 7.
Otherwise, we say this not as wishing for God to be made holy by our prayers, but asking of Him for His name to be kept holy in us. For seeing He Himself has said, Be ye holy, for I also am holy, (Lev. 20:7.) it is this that we ask and request that we who have been sanctified in Baptism, may persevere such as we have begun.
St Augustine † AD 430 De Don. Pers. 2.
But why is this perseverance asked of God, if, as the Pelagians say, it is not given by God? Is it not a mocking petition to ask of God what we know is not given by Him, but is in the power of man himself to attain?
St Cyprian † AD 258 ubi sup.
For this we daily make petition, since we need a daily sanctification, in order that we who sin day by day, may cleanse afresh our offences by a continual sanctification.
The Latin text
Glossa
Inter salutaria monita et divina quibus consuluit credentibus, formam orandi proposuit, et orationes composuit brevibus verbis, ut sit fiducia cito annuendi, quod breviter vult rogari; unde dicit pater noster qui es in caelis
Cyprianus de Orat. Domin
Qui fecit vivere, docuit et orare: ut dum oratione quam filius docuit, apud patrem loquimur, facilius audiamur. Amica et familiaris oratio est dominum de suo rogare. Agnoscat pater filii sui verba, cum precem facimus; et cum ipsum habeamus advocatum apud patrem pro peccatis nostris, quando peccatores pro delictis nostris petimus, advocati nostri verba promamus
Glossa
Non tamen his solis verbis oratur, sed et aliis sub eodem sensu conceptis, quibus cor nostrum accenditur
Augustinus de Serm. Dom
Cum autem in omni deprecatione benevolentia concilianda sit eius quem deprecamur, deinde dicendum quid deprecemur. Per laudem illius ad quem oratio dirigitur, solet benevolentia conciliari; et hoc in orationis principio poni solet: in quo dominus noster nihil aliud nos dicere iussit, nisi pater noster qui es in caelis. Multa quidem dicta sunt in laudem Dei; nusquam tamen invenitur praeceptum populo Israel, ut dicerent pater noster; sed est eis insinuatus ut dominus tamquam servis. Sed de populo Christiano apostolus dicit quod spiritum adoptionis accepit, in quo clamamus abba pater, quod non est meritorum nostrorum, sed gratiae, quam in oratione ponimus, cum dicimus pater. Quo nomine et caritas excitatur: quid enim carius debet esse filiis quam pater? Et supplex affectus, cum homines dicunt Deo pater noster; et quaedam impetrandi praesumptio: quid enim non det filiis petentibus, cum hoc ipsum ante dederit ut filii essent? Postremo quanta cura animum tangit, ut qui dicit pater noster, tanto patre non sit indignus? Admonentur etiam hinc divites, vel genere nobiles, cum facti fuerint Christiani, non superbire adversus pauperes vel ignobiles, quoniam simul dicunt Deo pater noster; quod non possunt pie ac vere dicere, nisi se fratres esse cognoscant
Chrysostomus in Matth
Quod enim nocumentum est ex inferiori cognatione, cum secundum superiorem omnes simus copulati? Qui etiam patrem dixit, et peccatorum remissionem et adoptionem et hereditatem et fraternitatem, quae est ad unigenitum, et spiritus largitionem per unam hanc confessus est nuncupationem. Non enim possibile est vocare Deum patrem, nisi eum qui est omnibus istis bonis potitus. Dupliciter orantium igitur erigit sensum: et dignitate eius qui invocatur, et magnitudine beneficiorum, quibus orans potitus est
Cyprianus de Orat. Domin
Non autem dicimus pater meus, sed pater noster, quia pacis et unitatis magister noluit sigillatim et privatim precem fieri, ut qui eum precatur, pro se tantum precetur. Publica enim est nobis et communis oratio; et quando oramus, non pro uno tantum, sed pro populo toto oramus, quia totus populus unum sumus. Sic enim unum orare pro omnibus voluit, quomodo in uno omnes ipse portavit
Chrysostomus super Matth
Pro se enim orare necessitas cogit, pro altero autem caritas fraternitatis hortatur. Dulcior autem est ante Deum oratio non quam necessitas transmittit, sed quam caritas fraternitatis commendat
Glossa
Dicitur etiam pater noster, quod commune est omnibus: non pater meus quod soli Christo convenit, qui est filius per naturam
Chrysostomus super Matth
Addit autem qui es in caelis, ut sciamus nos habere patrem caelestem, et erubescant se terrenis rebus substernere qui patrem habent in caelis
Cassianus Collat
Et ut ad illam regionem in qua patrem nostrum commorari fatemur, summo desiderio properemus
Chrysostomus in Matth
In caelis ergo cum dicit, non illic Deum concludens, hoc ait, sed a terra abducens orantem et excelsis regionibus affigens
Augustinus de Serm. Dom
Vel dicitur esse in caelis, idest in sanctis et iustis; non enim spatio locorum continetur Deus. Sunt quidem caeli excellentia mundi corpora; et si in eis locus Dei esse credatur, melioris meriti sunt aves, quarum vita est Deo vicinior. Non autem est scriptum: prope est dominus excelsis hominibus, aut eis qui in montibus habitant; sed contritis corde. Sed sicut terra appellatur peccator, cui dictum est: terra es, et in terram ibis, sic caelum iustus e contrario dici potest. Recte ergo dicitur qui es in caelis: tantum enim spiritualiter interesse videtur inter iustos et peccatores, quantum corporaliter inter caelum et terram. Cuius rei significandae gratia orantes ad orientem convertimur, unde caelum surgit; non tamquam Deus ibi sit, ceteras mundi deserens partes, sed ut admoneatur animus ad naturam excellentiorem se convertere, id est ad Deum, cum corpus eius, quod terrenum est, ad corpus excellentius, idest ad corpus caeleste, convertatur. Convenit etiam ut omnium sensibus et parvulorum et magnorum bene sentiatur de Deo; et ideo qui nondum possunt incorporeum cogitare, tolerabilior est illorum opinio, si Deum in caelo potius esse credant quam in terra
Augustinus de Serm. Dom
Dictum est quis sit qui petitur et ubi habitet; iam videamus quae sint petenda. Primum autem omnium quae petuntur hoc est: sanctificetur nomen tuum: quod non sic petitur quasi non sit sanctum Dei nomen, sed ut sanctum habeatur ab hominibus; idest, ita innotescat Deus ut non aestimetur aliquid sanctius
Chrysostomus in Matth
Vel rogare iubet orantem, Deum per nostram glorificari vitam; ac si dicat: ita fac nos vivere ut per nos universa te glorificent. Sanctificetur enim idem est quod glorificetur. Digna est autem Deum deprecantis oratio, nihil petere ante patris gloriam, sed omnia eius laudi postponere
Chrysostomus super Matth
Vel aliter. Non optamus Deo ut sanctificetur orationibus nostris, sed ut nomen eius sanctificetur in nobis. Quia enim ipse dixit: sancti estote, quia ego sanctus sum, id petimus et rogamus, ut qui in Baptismo sanctificati sumus, in eo quod esse coeperimus perseveremus
Augustinus de bono Persev
Cur autem perseverantia ista poscitur a Deo, si, ut Pelagiani dicunt, non datur a Deo? An et ista irrisoria petitio est, cum id ab eo petitur quod scitur non ipsum dare, sed ipso non dante esse in hominis potestate praestare?
Cyprianus de Orat. Domin
Et hoc etiam ut sanctificemur, quotidie deprecamur: opus enim est nobis continua sanctificatione, ut qui quotidie delinquimus, delicta nostra sanctificatione assidua purgemus
6:10
The Gloss ord.
It follows suitably, that after our adoption as sons, we should ask a kingdom which is due to sons.
St Augustine † AD 430 Serm. in Mont. ii. 6.
This is not so said as though God did not now reign on earth, or had not reigned over it always. Come, must therefore be taken for be manifested to men. For none shall then be ignorant of His kingdom, when His Only-begotten not in understanding only, but in visible shape shall come to judge the quick and dead. This day of judgment the Lord teaches shall then come, when the Gospel shall have been preached to all nations; which thing pertains to the hallowing of God’s name.
St Jerome † AD 420
Either it is a general prayer for the kingdom of the whole world that the reign of the Devil may cease; or for the kingdom in each of us that God may reign there, and that sin may not reign in our mortal body.
St Cyprian † AD 258 Tr. vii. 8.
Or; it is that kingdom which was promised to us by God, and bought with Christ’s blood; that we who before in the world have been servants, may afterwards reign under the dominion of Christ.
St Augustine † AD 430 Epist. 130, 11.
For the kingdom of God will come whether we desire it or not. But herein we kindle our desires towards that kingdom, that it may come to us, and that we may reign in it.
John Cassian † AD 435 Collat. ix. 19.
Or; because the Saint knows by the witness of his conscience, that when the kingdom of God shall appear, he shall be partaker therein.
St Jerome † AD 420
But be it noted, that it comes of high confidence, and of an unblemished conscience only, to pray for the kingdom of God, and not to fear the judgment.
St Cyprian † AD 258 ubi sup.
The kingdom of God may stand for Christ Himself, whom we day by day wish to come, and for whose advent we pray that it may be quickly manifested to us. As He is our resurrection, because in Him we rise again, so may He be called the kingdom of God, because we are to reign in Him. Rightly we ask for God’s kingdom, that is, for the heavenly, because there is a kingdom of this earth beside. He, however, who has renounced the world, is superior to its honours and to its kingdom; and hence he who dedicates himself to God and to Christ, longs not for the kingdom of earth, but for the kingdom of Heaven.
St Augustine † AD 430 De Don. Pers. 2.
When they pray, Let thy kingdom come, what else do they pray for who are already holy, but that they may persevere in that holiness they now have given unto them? For no otherwise will the kingdom of God come, than as it is certain it will come to those that persevere unto the end. Thy will be done in earth as it is in Heaven.
St Augustine † AD 430 Serm. in Mont. ii. 6.
In that kingdom of blessedness the happy life will be made perfect in the Saints as it now is in the heavenly Angels; and therefore after the petition, Thy kingdom come, follows, Thy will he done as in heaven, so in earth. That is, as by the Angels who are in Heaven Thy will is done so as that they have fruition of Thee, no error clouding their knowledge, no pain marring their blessedness; so may it be done by Thy Saints who are on earth, and who, as to their bodies, are made of earth. So that, Thy will be done, is rightly understood as, ‘Thy commands be obeyed;’ as in heaven, so in earth, that is, as by Angels, so by men; not that they do what God would have them do, but they do because He would have them do it; that is, they do after His will.
St John Chrysostom † AD 407
See how excellently this follows; having taught us to desire heavenly things by that which He said, Thy kingdom come, before we come to Heaven He bids us make this earth into Heaven, in that saying, Thy will he done as in heaven, so in earth.
St Jerome † AD 420
Let them be put to shame by this text who falsely affirm that there are daily falls (ruinas) in Heavenb.
St Augustine † AD 430 ubi sup.
Or; as by the righteous, so by sinners; as if He had said, As the righteous do Thy will, so also may sinners; either by turning to Thee, or in receiving every man his just reward, which shall be in the last judgment. Or, by the heaven and the earth we may understand the spirit and the flesh. As the Apostle says, In my mind I obey the law of God, (Rom. 7:25.) we see the will of God done in the spirit, But in that change which is promised to the righteous there, Let thy will he done as in heaven, so in earth; that is, as the spirit does not resist God, so let the body not resist the spirit. Or; as in heaven, so in earth, as in Christ Jesus Himself, so in His Church; as in the Man who did His Father’s will, so in the woman who is espoused of Him. And heaven and earth may be suitably understood as husband and wife, seeing it is of the heaven that the earth brings forth her fruits.
St Cyprian † AD 258 ubi sup.
We ask not that God may do His own will, but that we may be enabled to do what He wills should be done by us; and that it may be done in us we stand in need of that will, that is, of God’s aid and protection; for no man is strong by his own strength, but is safe in the indulgence and pity of God.
St John Chrysostom † AD 407
For virtue is not of our own efforts, but of grace from above. Here again is enjoined on each one of us prayer for the whole world, inasmuch as we are not to say, Thy will be done in me, or in us; but throughout the earth, that error may cease, truth be planted, malice be banished, and virtue return, and thus the earth not differ from heaven.
St Augustine † AD 430 De Don. Pers. 3.
From this passage is clearly shewn against the Pelagians that the beginning of faith is God’s gift, when Holy Church prays for unbelievers that they may begin to have faith. Moreover, seeing it is done already in the Saints, why do they yet pray that it may be done, but that they pray that they may persevere in that they have begun to be?
Pseudo-Chrysostom
These words, As in heaven so in earth, must be taken as common to all three preceding petitions. Observe also how carefully it is worded; He said not, Father, hallow Thy name in us, Let Thy kingdom come on us, Do Thy will in us. Nor again; Let us hallow Thy name, Let us enter into Thy kingdom, Let us do Thy will; that it should not seem to be either God’s doing only, or man’s doing only. But He used a middle form of speech, and the impersonal verb; for as man can do nothing good without God’s aid, so neither does God work good in man unless man wills it.
The Latin text
Glossa
Congrue sequitur ut post adoptionem filiorum, regnum petamus, quod filiis debetur; unde sequitur adveniat regnum tuum
Augustinus de Serm. Dom
Quod non ita dictum est, quasi nunc non regnet etiam in terra, semperque in ea regnaverit. Adveniat ergo accipiendum est ut manifestetur hominibus. Nulli autem licebit ignorare regnum Dei, cum eius unigenitus non solum intelligibiliter, sed etiam visibiliter venerit iudicare vivos et mortuos. Tunc autem esse futurum iudicii diem dominus docet, cum Evangelium praedicatum fuerit in omnibus gentibus; quae res pertinet ad sanctificationem nominis Dei
Hieronymus
Vel generaliter pro totius mundi petit regno, ut Diabolus in mundo regnare desistat; vel ut in unoquoque regnet Deus, et non regnet peccatum in mortali hominum corpore
Chrysostomus super Matth
Vel nostrum regnum petimus advenire a Deo nobis repromissum et Christi sanguine acquisitum; ut qui in saeculo ante servivimus, postmodum Christo dominante regnemus
Augustinus ad Probam
Regnum namque Dei veniet, sive velimus sive nolimus. Sed desiderium nostrum ad illud regnum excitamus, ut nobis veniat, atque in eo regnemus
Cassianus Collat
Vel quia novit sanctus testimonio conscientiae suae, cum apparuerit regnum Dei, eius se futurum esse consortem
Hieronymus
attendendum autem quod grandis audaciae sit et purae conscientiae postulare regnum Dei, et iudicium non timere
Cyprianus de Orat. Domin
Potest etiam et ipse Christus esse regnum Dei, quem venire quotidie cupimus, cuius adventus ut cito nobis repraesentetur optamus; nam cum resurrectio ipse sit, quia in ipso resurgimus, sic et regnum Dei potest intelligi, quia in illo regnaturi sumus. Bene autem regnum Dei petimus, idest caeleste, quia est et terrestre regnum. Sed qui renuntiavit iam saeculo, maior est etiam honoribus eius et regno; et ideo qui se Deo et Christo dedicat, non terrena, sed caelestia regna desiderat
Augustinus de bono Persev
Cum autem petitur adveniat regnum, quid orant qui iam sancti sunt, nisi ut in ea sanctitate quae iam illis data est perseverent? Neque enim aliter veniet Dei regnum, quod his qui perseverant usque in finem, certum est esse venturum
Augustinus de Serm. Dom
In illo beatitudinis regno vita beata perficietur in sanctis, sicut nunc in caelestibus Angelis. Et ideo post illam petitionem qua dicimus adveniat regnum tuum, sequitur fiat voluntas tua, sicut in caelo et in terra; idest, sicut in Angelis, qui sunt in caelo, voluntas tua fit, ut te perfruantur, nullo errore obnubilante eorum sapientiam, nulla miseria impediente eorum beatitudinem, ita fiat in sanctis tuis, qui in terra sunt, et de terra, quantum ad corpus attinet, facti sunt. Item fiat voluntas tua, recte intelligitur, obediatur praeceptis tuis: sicut in caelo, et in terra; idest, sicut ab Angelis, ita ab hominibus: non quod ipsi faciant ut velit Deus, sed quia faciunt quod ille vult; idest, faciunt secundum voluntatem eius
Chrysostomus in Matth
Vide autem consequentiam optimam: quia enim concupiscere docuit caelestia per hoc quod dictum est adveniat regnum tuum, antequam ad caelum perveniatur, ipsam terram iussit fieri caelum, per hoc quod dicit fiat voluntas tua sicut in caelo et in terra
Hieronymus
Erubescant autem ex hac sententia qui quotidie ruinas in caelo fieri mentiuntur
Augustinus de Serm. Dom
Vel sicut in caelo et in terra, idest, sicut in iustis, ita in peccatoribus; tamquam si diceret: sicut faciunt voluntatem tuam iusti, etiam peccatores, ut ad te convertantur, sive, ita ut sua cuique tribuantur, quod fiet in extremo iudicio. Vel per caelum et terram, accipiamus spiritum et carnem. Et quod dicit apostolus: mente servio legi Dei; videamus factam Dei voluntatem in spiritu. In illa autem immutatione qua promittitur iustis, fiat voluntas tua sicut in caelo et in terra, idest, sicut spiritus non resistit Deo, ita et corpus non resistat spiritui. Vel sicut in caelo et in terra, idest, sicut in ipso Iesu Christo, ita et in Ecclesia; tamquam in viro, qui patris voluntatem implevit, ita et in femina, quae illi desponsata est. Caelum enim et terra convenienter intelligitur quasi vir et femina, quoniam terra caelo fecundante fructifera est
Cyprianus de Orat. Domin
Non ergo petimus ut Deus faciat quod vult, sed ut nos facere possimus quod Deus vult: quod ut fiat in nobis, opus est Dei voluntate, idest opera eius et protectione, quia nemo suis viribus fortis est, sed Dei misericordia tutus
Chrysostomus in Matth
Virtus enim non est nostri studii solum, sed superioris gratiae. Rursum autem hic orationem pro orbe terrarum cuilibet nostrorum iniunxit: neque enim dixit: fiat voluntas tua in me vel in nobis, sed ubique terrarum, ut solvatur error et plantetur veritas et expellatur malitia et revertatur virtus, et sic iam non differat caelum a terra
Augustinus de bono Persev
Ex hoc autem evidenter ostenditur contra Pelagianos initium fidei esse donum Dei, quando pro infidelibus, ut habere fidem incipiant, sancta orat Ecclesia. Cum etiam in sanctis iam sit facta Dei voluntas, cur ut fiat adhuc petunt, nisi ut perseverent in eo quod esse coeperunt?
Chrysostomus super Matth
Communiter autem accipi debet quod ait sicut in caelo et in terra; idest: sanctificetur nomen tuum sicut in caelo et in terra; adveniat regnum tuum sicut in caelo, et in terra; fiat voluntas tua sicut in caelo, et in terra. Et vide quod caute locutus est; non dixit: pater, sanctifica nomen tuum in nobis; adveniat regnum tuum super nos; fac voluntatem tuam in nobis. Nec iterum dicit: sanctificemus nomen tuum; suscipiamus regnum tuum; faciamus voluntatem tuam; ne hoc aut Dei tantum, aut hominis tantum esse videatur. Sed medie dixit et impersonaliter: nam sicut homo non potest facere bonum nisi habuerit adiutorium Dei, sic nec Deus bonum operatur in homine nisi homo voluerit
6:11
St Augustine † AD 430 Enchir. 115.
These three things therefore which have been asked in the foregoing petitions, are begun here on earth, and according to our proficiency are increased in us; but in another life, as we hope, they shall be everlastingly possessed in perfection. In the four remaining petitions we ask for temporal blessings which are necessary to obtaining the eternal; the bread, which is accordingly the next petition in order, is a necessary.
St Jerome † AD 420
The Greek word here which we render ‘supersubstantialis,’ is ἐπιούσιος. The LXX often make use of the word περιούσιος, by which we find, on reference to the Hebrew, they always render the word sogolac. Symmachus translates it ἐξαίρετος, that is, ‘chief,’ or ‘excellent,’ though in one place he has interpreted ‘peculiar.’ When then we pray God to give us our ‘peculiar’ or ‘chief’ bread, we mean Him who says in the Gospel, I am the living bread which came down from heaven. (John 6:51.)
St Cyprian † AD 258 ubi sup.
For Christ is the bread of life, and this bread belongs not to all men, but to us. This bread we pray that it be given day by day, lest we who are in Christ, and who daily receive the Eucharist for food of salvation, should by the admission of any grievous crime, and our being therefore forbidden the heavenly bread, be separated from the body of Christ. Hence then we pray, that we who abide in Christ, may not draw back from His sanctification and His body.
St Augustine † AD 430 De Don. Pers. 4.
Here then the saints ask for perseverance of God, when they pray that they may not be separated from the body of Christ, but may abide in that holiness, committing no crime.
Pseudo-Chrysostom
d. Or by ‘supersubstantialis’ may be intended ‘daily.’
John Cassian † AD 435 Coll. ix. 21.
In that He says, this day, He shews that it is to be daily taken, and that this prayer should be offered at all seasons, seeing there is no day on which we have not need, by the receiving of this bread, to confirm the heart of e inward man.
St Augustine † AD 430 Serm. in Mont. ii. 7.
There is here a difficulty created by the circumstance of there being many in the East, who do not daily communicate in the Lord’s Supper. And they defend their practice on the ground of ecclesiastical authority, that they do this without offence, and are not forbidden by those who preside over the Churches. But not to pronounce any thing concerning them in either way, this ought certainly to occur to our thoughts, that we have here received of the Lord a rule for prayer which we ought not to transgress. Who then will dare to affirm that we ought to use this prayer only once? Or if twice or thrice, yet only up to that hour at which we communicate on the Lord’s body? For after that we cannot say, Give us this day that which we have already received. Or will any one on this account be able to compel us to celebrate this sacrament at the close of the day?
John Cassian † AD 435 ubi sup.
Though the expression to-day may be understood of this present life; thus, Give us this bread while we abide in this world.
St Jerome † AD 420
We may also interpret the word ‘supersubstantialis’ otherwise, as that which is above all other substances, and more excellent than all creatures, to wit, the body of the Lord.
St Augustine † AD 430 ubi sup.
Or by daily we may understand spiritual, namely, the divine precepts which we ought to meditate and work.
St Gregory the Great † AD 604 Mor. xxiv. 7.
We call it our bread, yet pray that it may be given us, for it is God’s to give, and is made ours by our receiving it.
St Jerome † AD 420
Others understand it literally according to that saying of the Apostle, Having food and raiment, let us therewith be content, that the saints should have care only of present food; as it follows, Take no thought for the morrow.
St Augustine † AD 430 Epist. 130. 11.
So that herein we ask for a sufficiency of all things necessary under the one name of bread.
Pseudo-Chrysostom
We pray, Give us this day our daily bread, not only that we may have what to eat, which is common to both righteous and sinners; but that what we eat we may receive at the hand of God, which belongs only to the saints. For to him God giveth bread who earns it by righteous means; but to him who earns it by sin, the Devil it is that gives. Or that inasmuch as it is given by God, it is received sanctified; and therefore He adds our, that is, such bread as we have prepared for us, that do Thou give us, that by Thy giving it may be sanctified. Like as the Priest taking bread of the laic, sanctifies it, and then offers it to him; the bread indeed is his that brought it in offering, but that it is sanctified is the benefit from the Priest. He says Our for two reasons. First, because all things that God gives us He gives through us to others, that of what we receive of Him we may impart to the helpless. Whoso then of what he gains by his own toil bestows nothing on others, eats not his own bread only, but others’ bread also. Secondly, he who eats bread got righteously, eats his own bread; but he who eats bread got with sin, eats others’ bread.
St Augustine † AD 430 Serm. in Mont. ii. 7.
Some one may perhaps find a difficulty in our here praying that we may obtain necessaries of this life, such as food and raiment, when the Lord has instructed us, Be not ye careful what ye shall eat, or wherewithal ye shall be clothed. But it is impossible not to be careful about that for the obtaining which we pray.
St Augustine † AD 430 Epist. 130. 6.
But to wish for the necessaries of life and no more, is not improper; for such sufficiency is not sought for its own sake, but for the health of the body, and for such garb and appliances of the person, as may make us to be not disagreeable to those with whom we have to live in all good reputation. For these things we may pray that they may be had when we are in want of them, that they may be kept when we have them.
St John Chrysostom † AD 407
It should be thought upon how when He had delivered to us this petition, Thy will be done as in heaven so in earth, then because He spake to men in the flesh, and not like angelic natures without passion or appetite, He now descends to the needs of our bodies. And He teaches us to pray not for money or the gratification of lust, but for daily bread; and as yet further restriction, He adds, this day, that we should not trouble ourselves with thought for the coming day.
Pseudo-Chrysostom
And these words at first sight might seem to forbid our having it prepared for the morrow, or after the morrow. If this were so, this prayer could only suit a few; such as the Apostles who travelled hither and thither teaching—or perhaps none among us. Yet ought we so to adapt Christ’s doctrine, that all men may profit in it.
St Cyprian † AD 258 Tr. vii. 14.
Justly therefore does the disciple of Christ make petition for to-day’s provision, without indulging excessive longings in his prayer. It were a self-contradicting and incompatible thing for us who pray that the kingdom of God may quickly come, to be looking unto long life in the world below.
Pseudo-Chrysostom
Or; He adds, daily, that a man may eat so much only as natural reason requires, not as the lust of the flesh urges. For if you expend on one banquet as much as would suffice you for a hundred days, you are not eating to-day’s provision, but that of many days.
St Jerome † AD 420
In the Gospel, entitled The Gospel according to the Hebrews, ‘supersubstantialis’ is rendered ‘mohar,’ that is ‘to-morrow’s;’ so that the sense would be, Give us today to-morrow’s bread; i. e. for the time to come.
The Latin text
Augustinus Enchir
Haec ergo tria quae in praemissis petitionibus petuntur, hic inchoantur, et quantumcumque proficimus, augentur in nobis; perfecte vero, quod in alia vita sperandum est, semper possidebuntur. Reliquis vero quatuor quae sequuntur, petuntur temporalia, quae propter aeterna consequenda sunt necessaria; panis enim qui convenienter petitur hic, est necessarius: sequitur enim panem nostrum supersubstantialem da nobis hodie
Hieronymus
Quod nos supersubstantialem exprimimus, in Graeco habetur bis epiousion, quod verbum Lxx interpretes periousion, frequentissime transferunt. Consideravimus ergo in Hebraeo: et ubicumque illi periousion, expresserunt, nos invenimus segola, quod Symmachus exereton, idest praecipuum vel egregium transtulit, licet in quodam loco peculiarem interpretatus sit. Quando ergo petimus ut peculiarem vel praecipuum nobis dominus tribuat panem, illum petimus qui dicit in Evangelio: ego sum panis vivus, qui de caelo descendi
Cyprianus de Orat. Domin
Nam panis vitae Christus est; et panis hic omnium non est, sed noster est. Hunc autem panem dari nobis quotidie postulamus, ne qui in Christo sumus et Eucharistiam quotidie accipimus, intercedente aliquo graviori delicto a caelesti pane prohibeamur et a Christi corpore separemur. Petimus ergo ut qui in Christo manemus, a sanctificatione eius et corpore non recedamus
Augustinus de bono Persev
Perseverantiam ergo a domino sancti poscunt, quando petunt ne a Christi corpore separentur, sed in ea sanctitate permaneant, ut nullum crimen admittant
Chrysostomus super Matth
Vel panem supersubstantialem posuit, hoc est quotidianum
Cassianus Collat
Cum enim dicit hodie, ostendit eum quotidie esse sumendum, omnique tempore haec oratio debet profundi, quia non est dies qua non opus sit nobis huius panis perceptione cor interioris hominis confirmare
Augustinus de Serm. Dom
Sed contra hoc illi movent quaestionem qui in Orientalibus partibus non quotidie coenae domini communicant: qui de hac re suam sententiam defendunt, vel ipsa auctoritate ecclesiastica, quod sine scandalo ista faciunt, neque ab eis qui Ecclesiis praesunt, facere prohibentur. Sed ut de istis nil in aliquam partem disseramus, illud certe debet occurrere cogitantibus, regulam nos orandi a domino accepisse, quam transgredi non oportet. Quis ergo audeat dicere semel tantum nos orare debere orationem dominicam, aut si iterum et tertio, usque ad eam tantum horam qua corpori domini communicamus? Non enim postea dicere poterimus da nobis hodie quod iam accepimus. Aut poterit quisque cogere ut ultima parte diei sacramentum illud celebremus?
Cassianus
Licet istud quod dicitur hodie, ad praesentem vitam possit intelligi; idest dum in saeculo commoramur, praesta nobis hunc panem
Hieronymus
Possumus supersubstantialem panem et aliter intelligere, qui super omnes substantias sit, et universas superet creaturas, scilicet domini
Augustinus de Serm. Dom
Vel quotidianum panem accipiamus spiritualem, praecepta scilicet divina, quae quotidie oportet meditari et operari
Gregorius
Moralium. Nostrum autem hunc panem dicimus, et tamen ut detur oramus: quia Dei est ex munere, et noster fit per acceptionem
Hieronymus
Alii simpliciter putant, secundum apostoli sermonem dicentis: habentes victum et vestitum, his contenti simus, de praesenti tantum cibo sanctos curam gerere; unde in posterioribus praeceptum est: nolite cogitare de crastino
Augustinus ad Probam
Sic ergo hic sufficientiam petimus a parte quae excellit, idest nomine panis totum significantes
Chrysostomus super Matth
Non solum autem oramus ideo, panem nostrum da nobis hodie, ut habeamus quid manducemus, quod commune est inter iustos et peccatores, sed ut quod manducamus, de manu Dei accipiamus, quod est tantum sanctorum. Nam illi Deus dat panem qui cum iustitia praeparat, Diabolus autem ei qui praeparat cum peccato. Vel ita ut dum a Deo datur, sanctificatus accipiatur; et ideo addidit nostrum, idest quem nos habemus paratum, illum da nobis, ut a te sanctificetur: sicut sacerdos panem accipiens a laico, sanctificat, et porrigit ei: panis enim offerentis est; sed quod sanctificatum est beneficium est sacerdotis. Dicit autem nostrum propter duo. Primo, quia omnia quae nobis Deus dat, per nos aliis dat, ut de eo quod accipimus, partem impotentibus faciamus. Qui ergo de laboribus suis, indigentibus praestat, non tantum panem suum manducat, sed etiam alienum. Deinde qui de iustitia acquisitum panem manducat, suum panem manducat; quod autem cum peccato alienum
Augustinus de Serm. Dom
Forte autem aliquis moveatur cur oremus pro his adipiscendis quae huic vitae sunt necessaria, sicut est victus et tegumentum, cum dominus dicat: nolite solliciti esse quid edatis aut quid induamini; non potest autem quisque de ea re, pro qua adipiscenda orat, non esse sollicitus
Augustinus
ad Probam. Sed sufficientiam vitae non indecenter vult quisquis vult, et non amplius; haec autem sufficientia non appetitur propter seipsam, sed propter salutem corporis, et congruentem habitum personae hominis, quo habito non sit inconveniens eis cum quibus honeste vivendum est. Ista ergo cum habentur, ut teneantur; cum non habentur, ut habeantur orandum est
Chrysostomus in Matth
Considerandum est autem quod postquam dixit fiat voluntas tua sicut in caelo, et in terra, quia hominibus loquebatur in terra carne indutis, et non potentibus habere eamdem impassibilitatem cum Angelis, condescendit iam infirmitati nostrae, quae necessario indiget cibo; et ideo pro pane iussit orationem facere, non pro pecuniis neque pro lascivia, sed solum pro pane quotidiano; et neque hoc sufficit, sed apposuit da nobis hodie, ut non conteramus nos ipsos sollicitudine supervenientis diei
Chrysostomus super Matth
Et sic prima facie videntur haec verba sonare, ut qui hoc dicunt, non habeant in crastinum aut post crastinum praeparatum. Quod si ita est, oratio ista aut paucis potest convenire, sicut apostolis, qui docendi gratia omni tempore vagabantur, aut forsitan nulli. Doctrinam autem Christi ita debemus aptare, ut omnes in ea proficiant
Cyprianus de Orat. Domin
Divinum ergo cibum discipulus Christi debet petere, ne in longum desiderium petitionis extendat: quia contrarium sibi fit et repugnans ut quaeramus in saeculo diu manere, qui petimus regnum caelorum velociter advenire. Vel addit quotidianum ut tantum quis manducet quantum ratio naturalis exigit non quantum lascivia carnis impellit. Si enim in uno convivio tantum expendas quantum sufficere tibi potest centum diebus, iam non quotidianum cibum manducas, sed multorum dierum
Hieronymus
In Evangelio autem quod appellatur secundum Hebraeos, pro supersubstantiali pane mohar reperitur, quod dicitur crastinum; ut sit sensus: panem nostrum crastinum, idest futurum, da nobis hodie
6:12
St Cyprian † AD 258 Tr. vii. 15.
After supply of food, next pardon of sin is asked for, that he who is fed of God may live in God, and not only the present and passing life be provided for, but the eternal also; whereunto we may come, if we receive the pardon of our sins, to which the Lord gives the name of debts, as he speaks further on, I forgave thee all that debt, because thou desiredst me. (Mat. 18:32.) How well is it for our need, how provident and saving a thing, to be reminded that we are sinners compelled to make petition for our offences, so that in claiming God’s indulgence, the mind is recalled to a recollection of its guilt. That no man may plume himself with the pretence of innocency, and perish more wretchedly through self-exaltation, he is instructed that he commits sin every day by being commanded to pray for his sins.
St Augustine † AD 430 De Don. Pers. 5.
With this weapon the Pelagian heretics received their deathblow, who dare to say that a righteous man is free altogether from sin in this life, and that of such is at this present time composed a Church, having neither spot nor wrinkle.
St John Chrysostom † AD 407
That this prayer is meant for the faithful, both the laws of the Church teach, and the beginning of the prayer which instructs us to call God Father. In thus bidding the faithful pray for forgiveness of sin, He shews that even after baptism sin can be remitted (against the Novatians.)
St Cyprian † AD 258 ubi sup.
He then who taught us to pray for our sins, has promised us that His fatherly mercy and pardon shall ensue. But He has added a rule besides, binding us under the fixed condition and responsibility, that we are to ask for our sins to be forgiven in such sort as we forgive them that are in debt to us.
St Gregory the Great † AD 604 Mor. x. 15.
That good which in our penitence we ask of God, we should first turn and bestow on our neighbour.
St Augustine † AD 430 Serm. in Mont. ii. 8.
This is not said of debts of money only, but of all things in which any sins against us, and among these also of money, because that he sins against you, who does not return money due to you, when he has whence he can return it. Unless you forgive this sin you cannot say, Forgive us our debts, as we forgive our debtors.
Pseudo-Chrysostom
With what hope then does he pray, who cherishes hatred against another by whom he has been wronged? As he prays with a falsehood on his lips, when he says, I forgive, and does not forgive, so he asks indulgence of God, but no indulgence is granted him. There are many who, being unwilling to forgive those that trespass against them, will not use this prayer. How foolish! First, because he who does not pray in the manner Christ taught, is not Christ’s disciple; and secondly, because the Father does not readily hear any prayer which the Son has not dictated; for the Father knows the intention and the words of the Son, nor will He entertain such petitions as human presumption has suggested, but only those which Christ’s wisdom has set forth.
St Augustine † AD 430 Enchir. 73.
Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled, though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be any thing hard in loving him, as there was when he was in active enmity.
The Latin text
Cyprianus de Orat. Domin
Post subsidium cibi petitur et venia delicti, ut qui a Deo pascitur, in Deo vivat; nec tantum praesenti vitae, sed aeternae consulatur, ad quam venire potest, si peccata donentur, quae debita dominus appellavit, sicut alibi dicit: dimisi tibi omne debitum, quia rogasti me. Unde sequitur dimitte nobis debita nostra. Quare necessarie et salubriter admonemur, qui peccatores sumus, quia pro peccatis rogare compellimur; et ne quis sibi quasi innocens placeat, et se extollendo plus pereat, instruitur se peccare quotidie dum pro peccatis quotidie iubetur orare
Augustinus de bono Persev
Hoc autem telo Pelagiani confodiuntur haeretici, qui audent dicere hominem iustum in hac vita habere nullum omnino peccatum, et in talibus hominibus esse iam in praesenti tempore Ecclesiam, non habentem maculam aut rugam
Chrysostomus in Matth
Quoniam vero fidelibus haec oratio convenit, et leges Ecclesiae docent, et orationis principium, quod docet Deum patrem vocare. Qui ergo fidelibus iubet remissionem peccatorum petere, demonstrat quod post Baptismum contingit peccata dimitti, contra Novatianos
Cyprianus de Orat. Domin
Qui ergo pro peccatis nos orare docuit, paternam misericordiam promisit; sed plane addidit legem, certa conditione nos constringens, ut sic nobis debitum dimitti postulemus, secundum quod et ipsi debitoribus nostris dimittimus; et hoc est quod dicit sicut et nos dimittimus debitoribus nostris
Gregorius Moralium
Ut profecto bonum, quod a Deo compuncti petimus, hoc primum proximo conversi faciamus
Augustinus de Serm. Dom
Hoc non de pecunia dicitur, sed de omnibus quae in nos quisque peccat ac per hoc etiam de pecunia: peccat namque in te qui pecuniam tibi debitam, cum habeat unde reddere, non reddit; quod peccatum si non dimiseris, non poteris dicere dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris
Chrysostomus super Matth
Cum qua ergo spe orat qui inimicitiam servat adversus alterum, a quo forsitan laesus est? Sicut enim ipse orans mentitur, dicit enim: remitto, et non remittit, sic a Deo petit indulgentiam, et non illi indulgetur. Sed multi nolentes dare veniam peccantibus in se, fugiunt istam orationem orare. Stulti. Primo, quia qui non sic orat ut docuit Christus, non est Christi discipulus; secundo, quia nec pater libenter exaudit orationem quam filius non dictaverit: cognoscit enim pater filii sui sensus et verba, neque suscipit quae usurpatio humana excogitavit, sed quae sapientia Christi exposuit
Augustinus Enchir
Tamen quia hoc tam magnum bonum, scilicet dimittere debita et diligere inimicos, tantae multitudinis non est quantam credimus exaudiri cum in oratione dicitur dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; procul dubio verba sponsionis huius implentur, si homo nondum ita proficit ut diligat inimicum; tamen quando rogatur ab homine qui peccavit in eum ut ei dimittat, dimittit ex corde, qui etiam sibi roganti utique vult dimitti. Iam vero qui eum in quem peccavit, rogat, si peccato suo movetur ut roget, non adhuc reputandus inimicus, ut eum diligere sit difficile, sicut difficile erat quando inimicitias exercebat
6:13
Pseudo-Chrysostom
As He had above put many high things into men’s mouths, teaching them to call God their Father, to pray that His kingdom might come; so now He adds a lesson of humility, when He says, and lead us not into temptation.
St Augustine † AD 430 Serm. in Mont. ii. 9.
Some copies read, Carry us not1, an equivalent word, both being a translation of one Greek word, εἰσενέγκης. Many in interpreting say, ‘Suffer us not to be led into temptation,’ as being what is implied in the word lead. For God does not of Himself lead a man, but suffer him to be led from whom He has withdrawn His aid.
St Cyprian † AD 258 Tr. vii. 17.
Herein it is shewn that the adversary can nothing avail against us, unless God first permit him; so that all our fear and devotion ought to be addressed to God.
St Augustine † AD 430 ubi sup.
But it is one thing to be led into temptation, another to be tempted; for without temptation none can be approved, either to himself or to another; but every man is fully known to God before all trial. Therefore we do not here pray that we may not be tempted, but that we may not be led into temptation. As if one who was to be burnt alive should pray not that he should not be touched by fire, but that he should not be burnt. For we are then led into temptation when such temptations befal us as we are not able to resist.
St Augustine † AD 430 Epist. 130, 11.
When then we say, Lead us not into temptation, what we ask is, that we may not, deserted by His aid, either consent through the subtle snares, or yield to the forcible might, of any temptation.
St Cyprian † AD 258 ubi sup.
And in so praying we are cautioned of our own infirmity and weakness, lest any presumptuously exalt himself; that while a humble and submissive confession comes first, and all is referred to God, whatever we suppliantly apply for may by His gracious favour be supplied.
St Augustine † AD 430 De Don. Pers. 5.
When the Saints pray, Lead us not into temptation, what else do they pray for than that they may persevere in their sanctity. This once granted—and that it is God’s gift this, that of Him we ask it, shews-none of the Saints but holds to the end his abiding holiness; for none ceases to hold on his Christian profession, till he be first overtaken of temptation. Therefore we seek not to be led into temptation that this may not happen to us; and if it does not happen, it is God that does not permit it to happen; for there is nothing done, but what He either does, or suffers to be done. He is therefore able to turn our wills from evil to good, to raise the fallen and to direct him into the way that is pleasing to Himself, to whom not in vain we plead, Lead us not into temptation. For whoso is not led into temptation of his own evil will, is free of all temptation; for, each man is tempted of his own lust. (James 1:14.) God would have us pray to Him that we may not be led into temptation, though He could have granted it without our prayer, that we might be kept in mind who it is from whom we receive all benefits. Let the Church therefore observe her daily prayers; she prays that the unbelieving may believe, therefore it is God that turns men to the faith; she prays that the believers may persevere; God gives them perseverance even unto the end. But deliver us from evil. Amen.
St Augustine † AD 430 ubi sup.
We ought to pray not only that we may not be led into evil from which we are at present free; but further that we may be set free from that into which we have already been led. Therefore it follows, Deliver us from evil.
St Cyprian † AD 258 Tr. vii. 18.
After all these preceding petitions at the conclusion of the prayer comes a sentence, comprising shortly and collectively the whole of our petitions and desires. For there remains nothing beyond for us to ask for, after petition made for God’s protection from evil; for that gained, we stand secure and safe against all things that the Devil and the world work against us. What fear hath he from this life, who has God through life for his guardian?
St Augustine † AD 430 Epist. 130, 11.
This petition with which the Lord’s Prayer concludes is of such extent, that a Christian man in whatever tribulation cast, will in this petition utter groans, in this shed tears, here begin and here end his prayer. And therefore follows Amen, by which is expressed the strong desire of him that prays.
St Jerome † AD 420
Amen, which appears here at the close, is the seal of the Lord’s Prayer. Aquila rendered ‘faithfully’—we may perhaps ‘truly.’
St Cyprian † AD 258 ubi sup.
We need not wonder, dearest brethren, that this is God’s prayer, seeing how His instruction comprises all our petitioning, in one saving sentence. This had already been prophesied by Isaiah the Prophet, A short word will God make in the whole earth. (Is. 10:22.) For when our Lord Jesus Christ came unto all, and gathering together the learned alike and the unlearned, did to every sex and age set forth the precepts of salvation, He made a full compendium of His instructions, that the memory of the scholars might not labour in the heavenly discipline, but accept with readiness whatsoever was necessary into a simple faith.
St Augustine † AD 430 Epist. 130, 12.
And whatever other words we may use, either introductory to quicken the affections, or in conclusion to add to them, we say nothing more than is contained in the Lord’s Prayer if we pray rightly and connectedly. For he who says, Glorify thyself in all nations, as thou art glorified among as, (Ecclus. 36:4.) what else does he say than, Hallowed be thy name? (Ps. 80:3.) He who prays, Shew thy face and we shall be safe, what is it but to say, Let thy kingdom come? (Ps. 119:133.) To say, Direct my steps according to thy word, what is it more than, Thy will be done? (Prov. 30:8.) To say, Give me neither poverty nor riches, what else is it than, Give us this day our daily bread? Lord, remember David and all his mercifulness! (Ps. 131:1.) and, If I have returned evil for evil, (Ps. 7:4.) what else but, Forgive us our debts even as we forgive our debtors? He who says, Remove far from me all greediness of belly, what else does he say, but Lead us not into temptation? (Ps. 59:1.) He who says, Save me, O my God, from my enemies, what else does he say but Deliver us from evil? And if you thus go through all the words of the holy prayers, you will find nothing that is not contained in the Lord’s Prayer. Whoever then speaks such words as have no relation to this evangelic prayer, prays carnally; and such prayer I know not why we should not pronounce unlawful, seeing the Lord instructs those who are born again only to pray spiritually. But whoso in prayer says, Lord, increase my riches, add to my honours; and that from desire of such things, not with a view to doing men service after God’s will by such things; I think that he finds nothing in the Lord’s Prayer on which he may build such petitions. Let such an one then be withheld by shame from praying for, if not from desiring, such things. But if he have shame at the desire, yet desire overcomes, he will do better to pray for deliverance from the evil of desire to Him to whom we say, Deliver us from evil.
St Augustine † AD 430 Serm. in Mont. ii. 11.
This number of petitions seems to answer to the seven-fold number of the beatitudes. If it is the fear of God by which are made blessed the poor in spirit, for theirs is the kingdom of heaven, let us ask that the name of God be hallowed among men, a reverent fear abiding for ever and ever. If it be piety by which the meek are blessed, let us pray that His kingdom may come, that we may become meek, and not resist Him. If it be knowledge by which they that mourn are blessed, let us pray that His will may be done as in heaven so in earth; for if the body consent with the spirit as does earth with heaven, we shall not mourn. If fortitude be that by which they that hunger are blessed, let us pray that our daily bread be this day given us, by which we may come to full saturity. If it is counsel by which blessed are the merciful, for they shall obtain mercy, let us forgive debts, that our debts may be forgiven us. If it be understanding by which they of pure heart are blessed, let us pray that we be not led into temptation, lest we have a double heart in the pursuit of temporal and earthly things which are for our probation. If it be wisdom by which blessed are the peacemakers, for they shall be called the sons of God, let us pray to be delivered from evil; for that very deliverance will make us free as sons of God.
St John Chrysostom † AD 407
Having made us anxious by the mention of our enemy, in this that He has said Deliver us from evil, He again restores confidence by that which is added in some copies, For thine is the kingdom, and the power, and the glory, since if His be the kingdom, none need fear, since even he who fights against us, must be His subject. But since His power and glory are infinite, He can not only deliver from evil, but also make glorious.
Pseudo-Chrysostom
This is also connected with the foregoing. Thine is the kingdom has reference to Thy kingdom come, that none should therefore say, God has no kingdom on earth. The power, answers to Thy will be done, as in earth so in heaven, that none should say thereon that God cannot perform whatever He would. And the glory, answers to all that follows, in which God’s glory is shewn forth.
The Latin text
Chrysostomus super Matth
Quia multa magnifica supra mandavit hominibus, ut Deum patrem suum dicant, ut regnum Dei petant venire, ideo nunc additur humilitatis doctrina, cum dicitur et ne nos inducas in tentationem
Augustinus de Serm. Dom
Nonnulli codices habent et ne nos inferas in tentationem, quod tantumdem valere arbitror: nam ex uno Graeco verbo isenenkis, utrumque est translatum. Multi autem interpretando ita dicunt: ne nos patiaris induci in tentationem, exponentes quomodo dictum sit inducas. Nec enim per seipsum inducit Deus, sed induci patitur eum quem suo auxilio deseruerit
Cyprianus de Orat. Domin
Qua in parte ostenditur, contra nos nihil adversarium posse, nisi Deus ante permiserit: ut omnis timor noster et devotio convertatur ad Deum
Augustinus
Aliud est autem induci in tentationem, aliud tentari: nam sine tentatione probatus esse nemo potest, sive sibi ipsi, sive alii; Deo autem ante omnes tentationes quisque notissimus est. Non ergo hic oratur ut non tentemur, sed ut non inferamur in tentationem; tamquam si quispiam cui necesse est igne examinari, non orat ut igne non contingatur, sed ut non exuratur. Inducimur enim, si tales inciderint quas ferre non possumus
Augustinus ad Probam
Cum ergo dicimus ne nos inducas in tentationem, nos admonemur hoc petere, ne deserti eius adiutorio, alicui tentationi vel consentiamus decepti vel cedamus afflicti
Cyprianus de Orat. Domin
In quo admonemur infirmitatis et imbecillitatis nostrae, ne quis se insolenter extollat: ut dum procedit humilis et submissa confessio, et datur totum Deo quicquid suppliciter petitur, ipsius pietate praestetur
Augustinus de bono Persev
Cum autem sancti petunt ne nos inferas in tentationem, quid aliud quam ut in sanctitate perseverent orant? Hoc autem sibi concesso (quod esse de Dei dono, cum ab illo poscitur, demonstratur), nemo sanctorum non tenet usque in finem perseverantiam sanctitatis; neque enim quisquam in proposito Christiano perseverare desistit, nisi in tentationem primitus inferatur. Ideo ergo petimus ne inferamur in tentationem, ut hoc non fiat; et si non fit, Deus non permittit ut fiat: nihil enim fit, nisi quod aut ipse facit, aut fieri permittit. Potens est ergo a malo in bonum flectere voluntates, et lapsum convertere, ac dirigere in sibi placitum gressum, cui non frustra dicitur ne nos inferas in tentationem: nam qui in tentationem suae malae voluntatis non infertur, in nullam prorsus infertur: unusquisque enim tentatur a concupiscentia sua. Voluit ergo Deus a se posci ne inferamur in tentationem, quod poterat nobis et non orantibus dari, quia voluit nos admoneri, a quo beneficia accipiamus. Attendat ergo Ecclesia quotidianas orationes suas: orat ut increduli credant; Deus ergo convertit ad fidem; orat ut credentes perseverent; Deus ergo dat perseverantiam usque in finem
Augustinus de Serm. Dom
Orandum est, non solum ut non inducamur in malum quo caremus, sed ab illo etiam liberemur in quo iam inducti sumus; et ideo sequitur sed libera nos a malo
Chrysostomus in Matth
Vel malum hic Diabolum vocat, propter excellentiam malitiae, non quae ex natura est, sed quae ex electione. Et quia ad nos implacabile bellum habet, propter hoc dixit libera nos a malo
Cyprianus de Orat. Domin
Post omnia quidem supradicta, in consummatione orationis venit clausula universas preces nostras collecta brevitate concludens: nihil enim remanet quod ultra adhuc debeat postulari, cum semel protectionem Dei adversus malum petamus, qua impetrata, contra omnia quae Diabolus et mundus operatur, securi sumus. Quis enim de saeculo metus est, cuius in saeculo Deus tutor est?
Augustinus ad Probam
Et hoc ultimum quod in oratione dominica positum est, tam late patet, ut homo Christianus in qualibet tribulatione constitutus, in hoc gemitus edat, et in hoc lacrymas fundat, hinc exordiatur, in hoc terminet orationem; unde sequitur amen, quo desiderium orantis exprimitur
Hieronymus
Amen enim, quod in fine constat scriptum, signaculum est dominicae orationis; quod aquila interpretatus est fideliter, quod nos vere possumus dicere
Cyprianus de Orat. Domin
Quid mirum, si talis oratio est quam Deus docuit, qui magisterio suo omnem precem nostram salutari sermone breviavit? Hinc per Isaiam fuerat ante praedictum: sermonem breviatum faciet Deus super terram. Nam cum dominus Iesus Christus omnibus venerit, ut colligeret doctos pariter atque indoctos, omni sexui atque aetati praecepta salutis ediderit, praeceptorum suorum fecit grande compendium, ut in disciplina caelesti discentium memoria non laboraret, sed quod esset simplici fidei necessarium, velociter discerent
Augustinus ad Probam
Quaelibet autem alia verba dicamus, quae affectus orantis vel praecedendo format ut clareat, vel consequendo accendit ut crescat, nil aliud dicimus quam quod in ista oratione dominica positum est, si recte et congruenter oramus. Qui enim dicit: clarificare in omnibus gentibus sicut clarificatus es in nobis. Quid aliud dicit quam sanctificetur nomen tuum? Qui dicit: ostende faciem tuam, et salvi erimus, quid aliud dicit quam adveniat regnum tuum? Qui dicit: gressus meos dirige secundum eloquium tuum, quid aliud dicit quam fiat voluntas tua? Qui dicit: paupertatem et divitias ne dederis mihi, quid aliud dicit quam panem nostrum quotidianum da nobis hodie? Qui dicit: memento, domine, David, et omnis mansuetudinis eius, et: si reddidi retribuentibus mihi mala, quid aliud dicit quam dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris? Qui dicit: aufer a me concupiscentias ventris, quid aliud dicit quam ne nos inducas in tentationem? Qui dicit: erue me ab inimicis meis, Deus meus, quid aliud dicit quam libera nos a malo? Et si per omnia precationum sanctarum verba discurras, nihil invenies quod in ista oratione dominica non contineatur. Quisquis autem id dicit quod ad evangelicam istam precem pertinere non possit, carnaliter orat; quod nescio quomodo non dicatur illicite quando renatos dominus, non nisi spiritualiter docet orare. Qui autem dicit in oratione: domine, multiplica divitias meas, et honores meos auge, et hoc dicit eorum habens concupiscentiam, non id attendens ut ex his secundum Deum prosit hominibus, puto eum non invenire in oratione dominica quo possit haec vota aptare. Quamobrem pudeat saltem petere quod non pudet cupere. Aut si et hoc pudet, et cupiditas vicit, melius hoc petetur ut etiam ab isto cupiditatis malo liberet cui dicimus libera nos a malo
Augustinus de Serm. Dom
Videtur etiam iste numerus petitionum septenario beatitudinum congruere. Si enim timor Dei est quo beati fiunt pauperes spiritu, quoniam ipsorum est regnum caelorum, petamus ut sanctificetur in hominibus nomen Dei, timore casto permanente in saecula saeculorum. Si pietas est qua beati sunt mites, petamus ut veniat regnum eius, ut mitescamus, nec ei resistamus. Si scientia est qua beati sunt qui lugent, oremus ut fiat voluntas eius sicut in caelo et in terra: quia si corpus tamquam terra cum spiritu tamquam caelo consenserit, non lugebimus. Si fortitudo est qua beati sunt qui esuriunt, oremus ut panis noster quotidianus detur nobis hodie, quo ad plenissimam saturitatem venire possimus. Si consilium est quo beati sunt misericordes, quoniam ipsorum miserebitur, dimittamus debita, ut nobis nostra debita dimittantur. Si intellectus est quo beati sunt mundo corde, oremus non induci in tentationem, ne habeamus duplex cor, temporalia et terrena sectando, de quibus tentationes fiunt in nobis. Si sapientia est qua beati sunt pacifici, quoniam filii Dei vocabuntur, oremus ut liberemur a malo: ipsa enim liberatio liberos nos faciet filios Dei
Chrysostomus in Matth
Quia vero sollicitos nos fecerat inimici memoria in hoc quod dixerat libera nos a malo, rursus audaciam praebet per hoc quod in quibusdam libris subditur quoniam tuum est regnum et virtus et gloria: quia si eius est regnum, nullum formidare oportet, cum et qui praeliatur contra nos, sit ei subiectus. Cum autem virtus eius et gloria sint infinita, non solum a malis eruere potest, sed etiam facere gloriosum
Chrysostomus super Matth
Haec etiam ad praecedentia pertinent: quod enim dicit tuum est regnum, respondet ad illud quod dixerat adveniat regnum tuum, ne aliquis dicat: ergo Deus non habet regnum in terra. Quod autem dicit et virtus, respondet ad id quod dixerat fiat voluntas tua sicut in caelo et in terra; ne aliquis dicat, quod Deus non potest facere quod vult. Quod vero dicit et gloria, respondet ad omnia quae sequuntur, in quibus gloria Dei apparet
6:14
Rabanus Maurus † AD 856
By the word Amen, He shews that without doubt the Lord will bestow all things that are rightly asked, and by those that do not fail in observing the annexed condition, For if ye forgive men their sins, your heavenly Father will also forgive you your sins.
St Augustine † AD 430 Serm. in Mont. ii. 11.
Here we should not overlook that of all the petitions enjoined by the Lord, He judged that most worthy of further enforcement, which relates to forgiveness of sins, in which He would have us merciful; which is the only means of escaping misery.
Pseudo-Chrysostom
He does not say that God will first forgive us, and that we should after forgive our debtors. For God knows how treacherous the heart of man is, and that though they should have received forgiveness themselves, yet they do not forgive their debtors; therefore He instructs us first to forgive, and we shall be forgiven after.
St Augustine † AD 430 Enchir. 74.
Whoever does not forgive him that in true sorrow seeks forgiveness, let him not suppose that his sins are by any means forgiven of the Lord.
St Cyprian † AD 258 Tr. vii. 16.
For no excuse will abide you in the day of judgment, when you will be judged by your own sentence, and as you have dealt towards others, will be dealt with yourself.
St Jerome † AD 420
But if that which is written, I said, Ye are gods, but ye shall die like men, (Ps. 83:6, 7.) is said to those who for their sins deserve to become men instead of gods, then they to whom sins are forgiven are rightly called men.
St John Chrysostom † AD 407
He mentions heaven and the Father to claim our attention, for nothing so likens you to God, as to forgive him who has injured you. And it were indeed unmeet should the son of such a Father become a slave, and should one who has a heavenly vocation live as of this earth, and of this life only.
The Latin text
Rabanus Maurus
Per hoc quod dominus dixerat amen significat indubitanter illis a domino conferri omnia quae rite postulant, qui conditionis additae servare pactum non negligunt; unde subditur si enim dimiseritis hominibus peccata eorum, dimittet et vobis pater vester caelestis delicta vestra
Augustinus de Serm. Dom
Ubi non est praetereundum, quod ex omnibus his sententiis, quibus nos dominus orare praecepit, eam potissimum commendandam esse iudicavit quae pertinet ad remissionem peccatorum, in qua nos misericordes esse voluit; quod est unum consilium miserias evadendi
Chrysostomus super Matth
Non autem dixit, ut prius nobis Deus dimittat, et postea nos debitoribus nostris, scit enim dominus homines esse mendaces, quoniam etsi acceperint remissionem peccati sui, ipsi suis debitoribus non dimittunt: ideo sic dicitur, ut prius dimittamus, postea petamus dimissionem
Augustinus Enchir
Quisquis autem roganti et peccati sui poenitenti ex corde non dimittit, nullo modo aestimet a domino sua peccata dimitti: et ideo subdit si autem non dimiseritis hominibus, nec pater vester dimittet vobis peccata vestra
Cyprianus de Orat. Domin
Excusatio enim tibi nulla est in die iudicii, cum secundum tuam sententiam iudiceris, et quod feceris, hoc patiaris
Hieronymus
Si autem hoc quod scriptum est: ego dixi: dii estis; vos autem sicut homines moriemini, ad eos dicitur qui propter peccata homines ex diis esse meruerunt, recte ergo et hi quibus peccata dimittuntur, homines appellati sunt
Chrysostomus in Matth
Ideo autem caelorum et patris meminit, ut ex hoc provocet auditorem: nihil enim ita te Deo assimilat, sicut iniuriam tibi facientibus ignoscere. Inconveniens est autem, si talis patris filius existens, servilis efficitur; et ad caelum vocatus, terrenum quemdam et vitae huius proprium habet sensum
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Pseudo-Chrysostom
Forasmuch as that prayer which is offered in a humble spirit and contrite heart, shews a mind already strong and disciplined; whereas he who is sunk in self-indulgence cannot have a humble spirit and contrite heart; it is plain that without fasting prayer must be faint and feeble; therefore, when any would pray for any need in which they might be, they joined fasting with prayer, because it is an aid thereof. Accordingly the Lord, after His doctrine respecting prayer, adds doctrine concerning fasting, saying, When ye fast, be not ye as the hypocrites, of sad countenance. The Lord knew that vanity may spring from every good thing, and therefore bids us root out the bramble of vain-gloriousness which springs in the good soil, that it choke not the fruit of fasting. For though it cannot be that fasting should not be discovered in any one, yet is it better that fasting should shew you, than that you should shew your fasting. But it is impossible that any in fasting should be gay, therefore He said not, Be not sad, but Be not made sad; for they who discover themselves by any false displays of their affliction, they are not sad, but make themselves; but he who is naturally sad in consequence of continued fasting, does not make himself sad, but is so.
St Jerome † AD 420
The word exterminare, so often used in the ecclesiastical Scriptures through a blunder of the translators, has a quite different meaning from that in which it is commonly understood. It is properly said of exiles who are sent beyond the boundary of their country. Instead of this word, it would seem better to use the word demoliri, ‘to destroy,’ in translating the Greek ἀφανίζειν. The hypocrite destroys his face, in order that he may feign sorrow, and with a heart full of joy wears sorrow in his countenance.
St Gregory the Great † AD 604 Mor. viii. 44.
For by the pale countenance, the trembling limbs, and the bursting sighs, and by all so great toil and trouble, nothing is in the mind but the esteem of men.
St Leo the Great † AD 461 Serm. in Epiph. iv. 5.
But that fasting is not pure, that comes not of reasons of continence, but of the arts of deceit.
Pseudo-Chrysostom
If then he who fasts, and makes himself of sad countenance, is a hypocrite, how much more wicked is he who does not fast, yet assumes a fictitious paleness of face as a token of fasting.
St Augustine † AD 430 Serm. in Mont. ii. 12.
On this paragraph it is to be specially noted, that not only in outward splendor and pomp, but even in the dress of sorrow and mourning, is there room for display, and that the more dangerous, inasmuch as it deceives under the name of God’s services. For he who by inordinate pains taken with his person, or his apparel, or by the glitter of his other equipage, is distinguished, is easily proved by these very circumstances to be a follower of the pomps of this world, and no man is deceived by any semblance of a feigned sanctity in him. But when any one in the profession of Christianity draws men’s eyes upon him by unwonted beggary and slovenliness in dress, if this be voluntary and not compulsory, then by his other conduct may be seen whether he does this to be seen of men, or from contempt of the refinements of dress.
Remigius † AD 908
The reward of the hypocrites’ fast is shewn, when it is added, That they may seem to men to fast; verily I say unto you, They have their reward; that is, that reward for which they looked.
The Latin text
Chrysostomus super Matth
Quia oratio illa iam fortis est, quae fit in spiritu humili et corde contrito; qui autem deliciis fruitur, spiritum humilem et cor contritum habere non potest; manifestum est quoniam oratio sine ieiunio gracilis est et infirma: et ideo quicumque pro aliqua necessitate voluerunt orare, ieiunium adiutorium est orationis. Unde consequenter dominus, post doctrinam de oratione, subiungit doctrinam de ieiunio dicens cum autem ieiunatis, nolite fieri sicut hypocritae tristes. Sciebat enim dominus gloriam vanam ex omni bono procedere; ideo spinam vanae gloriae, quae nascitur in terra bona, iubet praecidere, ne suffocet ieiunii fructum. Non autem potest fieri ut non sentiatur qui ieiunat; sed melius est ut ieiunium te ostendat, quam tu ieiunium. Non autem potest fieri ut sit hilaris qui ieiunat; ideo non dixit: nolite esse tristes; sed nolite fieri tristes: qui enim per imposturas aliquas pallentes apparent, illi non sunt tristes, sed fiunt; qui autem naturaliter propter assiduum ieiunium tristis est, non fit tristis, sed vere est; unde subdit exterminant enim facies suas, ut appareant hominibus ieiunantes
Hieronymus
Verbum exterminant, quod in ecclesiasticis Scripturis vitio interpretum tritum est, aliud multo significat quam vulgo intelligitur. Exterminantur quippe exules, qui mittuntur extra terminos. Pro hoc ergo sermone, demoliuntur semper accipere debemus, quod Graece dicitur aphanizousi. Demolitur autem hypocrita faciem suam, ut tristitiam simulet, et animo forte laetante luctum gestat in vultu
Gregorius Moralium
Nam ora pallescunt, corpus debilitate quatitur, pectus interrumpentibus suspiriis urgetur, nihilque tanto labore aliud nisi aestimatio humana cogitatur. Leo Papa in Serm. 3 de Epiph. Non sunt autem casta ieiunia quae non de ratione veniunt continentiae, sed de arte fallaciae
Chrysostomus super Matth
Si ergo qui ieiunat et tristem se facit, hypocrita est, quanto magis iniquior est qui non ieiunat, sed argumentis quibusdam in facie sua pingit venalem pallorem, quasi ieiunii signum?
Augustinus de Serm. Dom
In hoc autem capitulo maxime advertendum est, non in solo rerum corporearum nitore atque pompa, sed etiam in ipsis sordibus luctuosis esse posse iactantiam, et eo periculosiorem, quo sub nomine servitutis Dei decipit. Qui ergo immoderato cultu corporis atque vestitus vel ceterarum rerum nitore fulget, facile convincitur rebus ipsis pomparum saeculi esse sectator, nec quemquam fallit dolosa imagine sanctitatis; qui autem in professione Christianitatis inusitato squalore ac sordibus intentos in se hominum oculos facit, cum id voluntate faciat, non necessitate patiatur, ex ceteris eius operibus potest cognosci utrum hoc contemptu superflui cultus, an ambitione aliqua faciat
Remigius
Fructus autem ieiunii hypocritarum manifestatur cum subinfertur ut pareant hominibus ieiunantes. Amen dico vobis, receperunt mercedem suam, idest quam desideraverunt
6:17
The Gloss ap. Anselm.
The Lord having taught us what we ought not to do, now proceeds to teach us what we ought to do, saying, When thou fastest, anoint thy head, and wash thy face.
St Augustine † AD 430 ubi sup.
A question is here wont to be raised; for none surely would literally enjoin, that, as we wash our faces from daily habit, so we should have our heads anointed when we fast; a thing which all allow to be most disgraceful.
Pseudo-Chrysostom
Also if He bade us not to be of sad countenance that we might not seem to men to fast, yet if anointing of the head and washing of the face are always observed in fasting, they will become tokens of fasting.
St Jerome † AD 420
But He speaks in accordance with the manners of the province of Palestine, where it is the custom on festival days to anoint the head. What He enjoins then is, that when we are fasting we should wear the appearance of joy and gladness.
Pseudo-Chrysostom
Therefore the simple interpretation of this is, that is added as an hyperbolical explanation of the command; as though He had said, Yea, so far should ye be from any display of your fasting, that if it might be (which yet it may not be) so done, ye should even do such things as are tokens of luxury and feasting.
St John Chrysostom † AD 407 Hom. xx.
In almsgiving indeed, He did not say simply, ‘Do not your alms before men,’ but added, ‘to be seen of them.’ But in fasting and prayer He added nothing of this sort; because alms cannot be so done as to be altogether hid, fasting and prayer can be so done. The contempt of men’s praise is no small fruit, for thereby we are freed from the heavy slavery of human opinion, and become properly workers of virtue, loving it for itself and not for others. For as we esteem it an affront if we are loved not for ourselves but for others’ sake, so ought we not to follow virtue on the account of these men, nor to obey God for men’s sake but for His own. Therefore it follows here, But to thy Father which seeth in secret.
The Gloss ord.
That is, to thy heavenly Father, who is unseen, or who dwells in the heart through faith. He fasts to God who affliets himself for the love of God, and bestows on others what he denies himself.
Remigius † AD 908
For it is enough for you that He who sees your conscience should be your rewarder.
Pseudo-Chrysostom
Spiritually interpreted—the face may be understood to mean the mental conscience. And as in the eyes of man a fair face has grace, so in the eyes of God a pure conscience has favour. This face the hypocrites, fasting on man’s account, disfigure, seeking thereby to cheat both God and man; for the conscience of the sinner is always wounded. If then you have cast out all wickedness from your heart, you have washed your conscience, and fast well.
St Leo the Great † AD 461 Serm. in Quadr. vi. 2.
Fasting ought to be fulfilled not in abstinence of food only, but much more in cutting off vices. For when we submit ourselves to that discipline in order to withdraw that which is the nurse of carnal desires, there is no sort of good conscience more to be sought than that we should keep ourselves sober from unjust will, and abstinent from dishonourable action. This is an act of religion from which the sick are not excluded, seeing integrity of heart may be found in an infirm body.
Pseudo-Chrysostom
Spiritually again, thy head denotes Christ. Give the thirsty drink and feed the hungry, and therein you have anointed your head, that is, Christ, who cries out in the Gospel, In that ye have done this to one of the least of these my brethren, ye have done it to me. (Mat. 25:40.)
St Gregory the Great † AD 604 Hom. in Ev. xvi. 6.
For God approves that fasting, which before His eyes opens the hands of alms. This then that you deny yourself, bestow on another, that wherein your flesh is afflicted, that of your needy neighbour may be refreshed.
St Augustine † AD 430 ubi sup.
Or; by the head we rightly understand the reason, because it is preeminent in the soul, and rules the other members of the man. Now anointing the head has some reference to rejoicing. Let him therefore joy within himself because of his fasting, who in fasting turns himself from doing the will of the world, that he may be subject to Christ.
The Gloss ord.
Behold how every thing in the New Testament is not to be taken literally. It were ridiculous to be smeared with oil when fasting; but it is behoveful for the mind to be anointed with the spirit of His love, in whose sufferings we ought to partake by afflicting ourselves.
Pseudo-Chrysostom
And truly we ought to wash our face, but to anoint, and not to wash, our head. For as long as we are in the body, our conscience is foul with sin. But Christ who is our head has done no sin.
The Latin text
Glossa
Docuit dominus quid non est faciendum; modo docet quid est faciendum, dicens tu autem cum ieiunas, unge caput tuum et faciem tuam lava
Augustinus de Serm. Dom
Quaeri autem solet quid sit quod hic dicitur: non enim quisquam recte praeceperit (quamvis faciem quotidiana consuetudine lavemus), unctis quoque capitibus, cum ieiunamus, nos esse debere; quod turpissimum omnes fatentur
Chrysostomus super Matth
Item si ideo iubet nos non fieri tristes, ne per tristitiam appareamus hominibus ieiunare; si unctio capitis et lavatio faciei a ieiunantibus semper serventur; nihilominus erunt signa ieiunii
Hieronymus
Sed loquitur iuxta ritum provinciae Palaestinae, ubi diebus festis solent ungere capita. Praecipit ergo ut quando ieiunamus, laetos et festivos nos esse monstremus
Chrysostomus super Matth
Simplex ergo interpretatio huius est, quoniam per aggregationem intelligenda sunt ista sicut cetera ante dicta, tamquam si dicat: sic longe te facere debes ab ostentatione ieiunii tui, ut, si posset fieri (quod tamen non docet), ea etiam facias quae ex diverso luxuriae et epulationis videntur esse indicia; unde sequitur ne videaris hominibus ieiunans
Chrysostomus in Matth
In eleemosyna quidem non simpliciter hoc posuit; sed dixit eleemosynam non esse faciendam coram hominibus apponens ut videremur ab eis; in ieiunio autem et oratione nihil tale addidit: quoniam eleemosynam quidem impossibile est omnino latere, orationem autem et ieiunium possibile est. Non parvus autem fructus est humanam gloriam contemnere: per hoc enim aliquis a gravi hominum servitute liberatur, et proprie virtutis operator efficitur, eam amans non propter alios, sed propter seipsam. Sicut enim nos contumeliam aestimamus, cum non propter nos, sed propter alios diligimur, ita nec virtutem oportet propter alios sequi, nec Deo propter homines obedire, sed propter seipsum. Ideo sequitur sed patri tuo, qui est in abscondito
Glossa
Idest, patri tuo caelesti qui est invisibilis, vel qui habitat in corde per fidem; Deo autem ieiunat qui pro eius amore se macerat, et quod sibi subtrahit, alteri largitur. Et pater tuus, qui videt in abscondito, reddet tibi
Remigius
Sufficit enim tibi ut qui est inspector conscientiae, sit et remunerator
Chrysostomus super Matth
Spiritualiter autem facies animae conscientia intelligitur. Sicut enim in conspectu hominum gratiosa est facies pulchra, sic in oculis Dei speciosa est munda conscientia. Has facies hypocritae, qui propter homines ieiunant, exterminant, fallere volentes Deum et homines: nam semper vulnerata est conscientia eius qui peccat. Si ergo abstuleris nequitiam ab anima tua, lavasti conscientiam tuam, et bene ieiunas
Leo Papa in Serm. 6 de Quadrag
Impleri enim debet ieiunium, non ciborum tantummodo parcitate, sed maxime privatione vitiorum. Nam cum ob hoc castigatio ista sumatur, ut carnalium desideriorum fomites subtrahantur, nullum magis sectandum est conscientiae genus quam ut semper simus ab iniusta voluntate sobrii, et ab inhonesta actione ieiuni; quae devotio non secernit invalidos, quia etiam in languido corpore potest animae integritas reperiri
Chrysostomus super Matth
Spiritualiter autem caput tuum Christus est. Sitientem pota, esurientem ciba; et sic oleo misericordiae unxisti caput tuum, idest Christum, qui clamat in Evangelio: quod uni ex minimis meis fecistis, mihi fecistis
Gregorius in Evang
Illud enim ieiunium Deus approbat quod ante oculos eius manus eleemosynarum lavat. Hoc ergo quod tibi subtrahis, alteri largire; ut unde tua caro affligitur, inde egentis proximi caro reparetur
Augustinus de Serm. Dom
Vel caput recte accipimus rationem, quia in anima praeeminet, et cetera hominis membra regit. Ungere ergo caput ad laetitiam pertinet. Interius ergo gaudeat de ieiunio suo qui ieiunando se avertit a voluntate saeculi, ut sit subditus Christo
Glossa
Ecce non omnino in novo testamento ad litteram accipiuntur. Ridiculum enim est in ieiunio oleo delibari; sed spiritu amoris eius, cuius passionibus debemus participare, nos macerando, mens debet inungi
Chrysostomus super Matth
Proprie autem debet faciem quidem lavare; caput autem non lavare, sed ungere. Quamdiu enim sumus in corpore, conscientia nostra sordida est in peccatis. Caput autem nostrum, Christus, peccatum non fecit
6:19
St John Chrysostom † AD 407
When He has driven away the disease of vanity, He does well to bring in speech of contempt of riches. For there is no greater cause of desire of money than love of praise; for this men desire troops of slaves, horses accoutred in gold, and tables of silver, not for use or pleasure, but that they may be seen of many; therefore He says, Lay not up for yourselves treasure on earth.
St Augustine † AD 430 Serm. in Mont. ii. 13.
For if any does a work with the mind of gaining thereby an earthly good, how will his heart be pure while it is thus walking on earth? For any thing that is mingled with an inferior nature is polluted therewith, though that inferior be in its kind pure. Thus gold is alloyed when mixed with pure silver; and in like manner our mind is defiled by lust of earthly things, though earth is in its own kind pure.
Pseudo-Chrysostom
Otherwise; As the Lord had above taught nothing concerning alms, or prayer, or fasting, but had only checked a pretence of them, He now proceeds to deliver a doctrine of three portions, according to the division which He had before made, in this order. First, a counsel that alms should be done; second, to shew the benefit of almsgiving; third, that the fear of poverty should be no hindrance to our purpose of almsgiving.
St John Chrysostom † AD 407
Saying, Lay not up for yourselves treasure on earth, He adds, where rust and moth destroy, in order to shew the insecurity of that treasure that is here, and the advantage of that which is in Heaven, both from the place, and from those things which harm. As though He had said; Why fear you that your wealth should be consumed, if you should give alms? Yea rather give alms, and they shall receive increase, for those treasures that are in Heaven shall be added to them, which treasures perish if ye do not give alms. He said not, You leave them to others, for that is pleasant to men.
Rabanus Maurus † AD 856 ap. Anselm.
Here are three precepts according to the three different kinds of wealth. Metals are destroyed by rust, clothes by moth; but as there are other things which fear neither rust nor moth, as precious stones, He therefore names a common damage, that by thieves, who may rob wealth of all kinds. a
Pseudo-Chrysostom
Another reading is, Where moth and banqueting consume. For a threefold destruction awaits all the goods of this life. They either decay and are eaten of moths as cloth; or are consumed by their master’s luxurious living; or are plundered by strangers, either by violence, or pilfering, or false accusation, or some other unjust doing. For all may be called thieves who hasten by any unlawful means to make other men’s goods their own. But you will say, Do all who have these things, perforce lose them? I would answer by the way, that if all do not, yet many do. But ill-hoarded wealth, you have lost spiritually if not actually, because it profits you not to your salvation.
Rabanus Maurus † AD 856
Allegorically; Rust denotes pride which obscures the brightness of virtue. Moth which privily eats out garments, is jealousy which frets into good intention, and destroys the bond of unity. Thieves denote heretics and demons, who are ever on the watch to rob men of their spiritual treasure.
St Hilary † AD 367
But the praise of Heaven is eternal, and cannot be carried off by invading thief, nor consumed by the moth and rust of envy.
St Augustine † AD 430 Serm. in Mont, ii. 13.
By heaven in this place I understand not the material heavens, for every thing that has a body is earthly. But it behoves that the whole world be despised by him who lays up his treasure in that Heaven, of which it is said, The heaven of heavens is the Lord’s, (Ps. 115:16.) that is, in the spiritual firmament. For heaven and earth shall pass away; (Mat. 24:35.) but we ought not to place our treasure in that which passes away, but in that which abides for ever.
Pseudo-Chrysostom
Which then is better? To place it on earth where its security is doubtful, or in Heaven where it will be certainly preserved? What folly to leave it in this place whence you must soon depart, and not to send it before you thither, whither you are to go? Therefore place your substance there where your country is.
St John Chrysostom † AD 407
But forasmuch as not every earthly treasure is destroyed by rust or moth, or carried away by thieves, He therefore brings in another motive, For where your treasure is, there will your heart be also. As much as to say; Though none of these former losses should befal you, you will yet sustain no small loss by attaching your affections to things beneath, and becoming a slave to them, and in falling from Heaven, and being unable to think of any lofty thing.
St Jerome † AD 420
This must be understood not of money only, but of all our possessions. The god of a glutton is his belly; of a lover his lust; and so every man serves that to which he is in bondage; and has his heart there where his treasure is.
Pseudo-Chrysostom
Otherwise; He now teaches the benefit of almsgiving. He who places his treasure on earth has nothing to look for in Heaven; for why should he look up to Heaven where he has nothing laid up for himself? Thus he doubly sins; first, because he gathers together things evil; secondly, because he has his heart in earth; and so on the contrary he does right in a twofold manner who lays up his treasure in Heaven.
The Latin text
Chrysostomus in Matth
Postquam vanae gloriae expulit aegritudinem, optime iam sermonem de contemptu divitiarum inducit. Nihil enim ita pecunias concupiscere facit ut gloriae cupido: propter hoc namque famulorum greges et auro opertos equos et argenteas mensas expetunt homines, non ut utilitatem aut voluptatem impleant, sed ut multis ostendantur; et hoc est quod dicit nolite thesaurizare vobis thesauros in terra
Augustinus de Serm. Dom
Si enim eo corde quisque operetur aliquid ut terrenum commodum adipiscatur, quomodo erit cor mundum quod in terra volutatur? Sordescit enim aliquid cum inferiori miscetur naturae, quamvis in suo genere non sordidetur, quia etiam de puro argento sordidatur aurum si misceatur: ita et animus noster terrenorum cupiditate sordescit, quamvis terra in suo ordine munda sit
Chrysostomus super Matth
Vel aliter. Quia supra dominus nihil de eleemosyna, vel oratione, vel ieiunio docuerat, sed simulationem eorum compescuit tantum, nunc secundum tria praedicta, tres consequentias introducit doctrinae: quarum prima pertinet ad eleemosynam, quae est haec: nolite thesaurizare vobis thesauros in terra, ubi primo dat consilium ut eleemosyna fiat; ut sit ordo narrationis talis: cum facis eleemosynam, noli tuba canere ante te; et postea subsequitur: nolite thesaurizare vobis thesauros in terra; secundo ostendit quae sit utilitas in eleemosyna facienda; tertio ut neque timor inopiae accidentis impediat voluntatem eleemosynae faciendae
Chrysostomus in Matth
Dicens autem nolite thesaurizare vobis thesauros in terra, subdit ubi aerugo et tinea demolitur: ut demonstret thesauri qui est hic, nocumentum, et eius qui est in caelo, utilitatem, et a loco, et ab his quae nocent; quasi dicat: quid formidas ne pecuniae consumantur, si eleemosynam dederis? Itaque da eleemosynam, et additionem accipient: etenim quae in caelis sunt apponentur; quod si non dederis, pereunt. Et non dixit: aliis derelinquis, quoniam hoc delectabile est hominibus
Rabanus Maurus
Tria autem ponit, secundum tres diversitates divitiarum. Metalla aerugine, vestes tinea demoliuntur; sunt autem alia quae neque aeruginem neque tineam timent, sicut lapides pretiosi; et ideo ponit generale detrimentum, scilicet fures, qui omnes divitias rapere possunt
Chrysostomus super Matth
Alia littera habet: ubi tinea et commestura exterminant. Omnia enim bona mundi triplex tollit interitus. Aut enim a semetipsis veterascunt et tineant, sicut vestimenta; aut ab ipsis dominis luxuriose viventibus comeduntur; aut ab extraneis vel dolo, vel vi, vel calumniis, vel alio iniquo modo diripiuntur: qui omnes fures dicuntur, quia per iniquitatem festinant aliena facere sua. Sed dices: numquid omnes haec qui habent, perdent ea? Interim quidem dicam, quia etsi non omnes perdunt, tamen multi perdunt. Vere autem et male servatas divitias, etsi non corporaliter, spiritualiter tamen perdidisti: quia non proficiunt tibi ad usum salutis
Rabanus Maurus
Allegorice autem aerugo significat superbiam, quae decorem virtutum obscurat. Tinea, quae vestes latenter rodit, invidia est, quae bonum studium lacerat, et per hoc compactionem unitatis dissipat. Fures sunt haeretici et Daemones, qui semper ad hoc sunt intenti ut spiritualibus spolient
Hilarius in Matth
Ceterum laus caelestis aeterna est, nec furto surrepenti subtrahenda, nec tinea et rubigine invidiae excidenda; et ideo sequitur thesaurizate autem vobis thesauros in caelis, ubi neque aerugo neque tinea demolitur, et ubi fures non effodiunt neque furantur
Augustinus de Serm. Dom
Caelum autem hoc loco non corporeum acceperim, quia omne corpus pro terra habendum est. Totum enim mundum debet contemnere qui sibi thesaurizat in illo caelo de quo dictum est: caelum caeli domino idest in firmamento spirituali. Caelum enim et terra transibunt; non autem in eo quod transit collocare debemus thesaurum nostrum, sed in eo quod semper manet
Chrysostomus super Matth
Quid ergo melius est, an in terra reponere, ubi incertus est conservationis eventus, an in caelo, ubi est certa custodia? Quae autem stultitia est illic relinquere unde exiturus es, et illuc non praemittere quo iturus es? Illic ergo substantiam tuam colloca ubi patriam habes
Chrysostomus in Matth
Quia tamen non omnis terrenus thesaurus aerugine aut tinea destruitur, aut per fures aufertur, ideo aliud inducit dicens ubi est thesaurus tuus, ibi est et cor tuum; ac si dicat: etsi nihil priorum veniat, non parvam sustinebis iacturam inferioribus affixus, et eorum servus factus, et a caelestibus cadens, et nihil excelsorum cogitare potens
Hieronymus
Hoc autem non solum de pecunia, sed de cunctis possessionibus sentiendum est. Gulosi enim Deus venter est; lascivi thesaurus sunt lubrica; amatoris libido. Hinc fuerit unusquisque a quo vincitur. Ibi ergo habet cor, ubi et thesaurum
Chrysostomus super Matth
Vel aliter. Ponit nunc quae sit utilitas in eleemosyna facienda. Qui enim collocat thesauros in terra, non habet quid speret in caelo. Ut quid ergo aspiciat in caelum, ubi nihil repositum habet? Unde dupliciter peccat: primo, quia mala congregat; secundo, quia cor habet in terra; et ex contrariis causis dupliciter bene facit qui thesaurizat in caelo
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St John Chrysostom † AD 407
Having spoken of the bringing the understanding into captivity because it was not easy to be understood of many, He transfers it to a sensible instance, saying, The light of thy body is thy eye. As though He had said, If you do not know what is meant by the loss of the understanding, learn a parable of the bodily members; for what the eye is to the body, that the understanding is to the soul. As by the loss of the eyes we lose much of the use of the other limbs, so when the understanding is corrupted, your life is filled with many evils.
St Jerome † AD 420
This is an illustration drawn from the senses. As the whole body is in darkness, where the eye is not single, so if the soul has lost her original brightness, every sense, or that whole part of the soul to which sensation belongs, will abide in darkness. Wherefore He says, If then the light which is in thee be darkness, how great is that darkness! that is, if the senses which are the soul’s light be darkened by vice, in how great darkness do you suppose the darkness itself will be wrapped?
Pseudo-Chrysostom
It seems that He is not here speaking of the bodily eye, or of the outward body that is seen, or He would have said, If thine eye be sound, or weak; but He says, single, and, evil. But if one have a benign yet diseased eye, is his body therefore in light? Or if an evil yet a sound, is his body therefore in darkness?
St Jerome † AD 420
Those who have thick eye-sight see the lights multiplied; but the single and clear eye sees them single and clear.
St John Chrysostom † AD 407
Or; The eye He speaks of is not the external but the internal eye. The light is the understanding, through which the soul sees God. He whose heart is turned to God, has an eye full of light; that is, his understanding is pure, not distorted by the influence of worldly lusts. The darkness in us is our bodily senses, which always desire the things that pertain to darkness. Whoso then has a pure eye, that is, a spiritual understanding, preserves his body in light, that is, without sin; for though the flesh desires evil, yet by the might of divine fear the soul resists it. But whoever has an eye, that is, an understanding, either darkened by the influence of the malignant passions, or fouled by evil lusts, possesses his body in darkness; he does not resist the flesh when it lusts after evil things, because he has no hope in Heaven, which hope alone gives us the strength to resist desire.
St Hilary † AD 367
Otherwise; from the office of the light of the eye, He calls it the light of the heart; which if it continue single and brilliant, will confer on the body the brightness of the eternal light, and pour again into the corrupted flesh the splendor of its origin, that is, in the resurrection. But if it be obscured by sin, and evil in will, the bodily nature will yet abide subject to all the evils of the understanding.
St Augustine † AD 430 ubi sup.
Otherwise; by the eye here we may understand our purpose; if that be pure and right, all our works which we work according thereto are good. These He here calls the body, as the Apostle speaks of certain works as members; Mortify your members, fornication and uncleanness. (Col. 3:5.) We should look then, not to what a person does, but with what mind he does it. For this is the light within us, because by this we see that we do with good intention what we do. For all which doth make manifest is light. (Eph. 5:13.) But the deeds themselves, which go forth to men’s society, have a result to us uncertain, and therefore He calls them darkness; as when I give money to one in need, I know not what he will do with it. If then the purport of your heart, which you can know, is defiled with the lust of temporal things, much more is the act itself, of which the issue is uncertain, defiled. For even though one should reap good of what you do with a purport not good; it will be imputed to you as you did it, not as it resulted to him. If however our works are done with a single purport, that is with the aim of charity, then are they pure and pleasing in God’s sight.
St Augustine † AD 430 cont. Mendac. 7.
But acts which are known to be in themselves sins, are not to be done as with a good purpose; but such works only as are either good or bad, according as the motives from which they are done are either good or bad, and are not in themselves sins; as to give food to the poor is good if it be done from merciful motives, but evil if it be done from ostentation. But such works as are in themselves sins, who will say that they are to be done with good motives, or that they are not sins? Who would say, Let us rob the rich, that we may have to give to the poor?
St Gregory the Great † AD 604 Mor. xxviii. 11.
Otherwise; if the light that is in thee, that is, if what we have begun to do well, we overcloud with evil purpose, when we do things which we know to be in themselves evil, how great is the darkness!
Remigius † AD 908 ap. Gloss. ord.
Otherwise; faith is likened to a light, because by it the goings of the inner man, that is, action, are lightened, that he should not stumble according to that, Thy word is a light to my feet. (Ps. 119:105.) If that then be pure and single, the whole body is light; but if defiled, the whole body will be dark. Yet otherwise; by the light may be understood the ruler of the Church, who may be well called the eye, as he it is that ought to see that wholesome things be provided for the people under him, which are understood by the body. If then the ruler of the Church err, how much more will the people subject to him err?
The Latin text
Chrysostomus in Matth
Postquam fecit mentionem de intellectu in servitutem redacto et captivato, quia hoc non multis facile cognoscibile erat, ad exteriorem doctrinam transponit dicens lucerna corporis tui est oculus tuus; ac si dicat: si non nosti quid est iactura intellectus, a corporalibus hoc disce: quod enim est oculus corpori, hoc est intellectus animae. Sicut ergo oculis orbatis multum operationis reliquorum membrorum amittitur, lumine eis extincto, ita et mente corrupta, multis malis vita tua impletur
Hieronymus
Hoc ergo totum transfert ad sensum: quomodo enim corpus totum est in tenebris, si oculus non fuerit simplex, ita si anima principalem fulgorem suum perdiderit, universus sensus, vel sensualis pars animae in caligine commorabitur: unde dicitur si ergo lumen quod in te est, tenebrae sint, ipsae tenebrae quantae erunt? Idest, si sensus, qui lumen est animae, vitio caligatur, ipsa putas caligo quibus tenebris obvolvetur?
Chrysostomus super Matth
Videtur autem quod non de corporali oculo hic loquatur, nec de hoc corpore quod videtur deforis; alioquin dixisset: si oculus tuus sanus fuerit aut infirmus; nunc autem dicit simplex et nequam. Si autem benignum oculum habet et infirmum, numquid corpus eius in lumine est? Aut si malignum et sanum, numquid corpus eius in tenebris est?
Hieronymus
Sed solent lippientes lucernas videre numerosas; simplex autem oculus et purus simplicia intuetur et pura
Chrysostomus super Matth
Vel dicitur oculus non a foris sed ab intus. Lucerna enim est mens, per quam anima videt Deum. Qui ergo cor habet ad Deum, illius oculus lucidus est; idest illius mens munda est, non terrenis concupiscentiis sordidata. Tenebrae autem in nobis sunt sensus carnales, qui semper desiderant quae sunt tenebrarum. Qui ergo habet oculum mundum, idest mentem spiritualem, corpus suum servat lucidum, idest sine peccato: etsi enim caro desiderat mala, virtute tamen divini timoris repercutit eam. Qui autem habet oculum, idest mentem, aut malignitate tenebrosam, aut concupiscentia turbulentam, tenebrosum possidet corpus: non enim resistit carni quando concupiscit perversa, quia non habet spem in caelo, quae praestat nobis virtutem ut concupiscentiis resistamus
Hilarius in Matth
Vel aliter. De officio luminis oculi, lumen cordis expressit: quod si simplex et lucidum manebit, claritatem aeterni luminis corpori tribuet, et splendorem originis suae corruptioni carnis infundet, scilicet in resurrectione; si autem obscurum peccatis et voluntate erit nequam, vitiis mentis natura corporis subiacebit
Augustinus de Serm. Dom
Vel aliter. Oculum hic accipere debemus intentionem nostram; quae si munda fuerit et recta, omnia opera nostra, quae secundum eam operamur, bona sunt: quae quidem omnia totum corpus appellavit, quia et apostolus membra nostra dicit quaedam opera, ubi ait: mortificate membra vestra, fornicationem et immunditiam. Non ergo quid quisque faciat, sed quo animo faciat considerandum est. Hoc est enim lumen in nobis, quia hoc nobis manifestum est bono animo nos facere quod facimus. Omne enim quod manifestatur, lumen est. Ipsa vero facta, quae ad hominum societatem procedunt, incertum nobis habent exitum; et ideo tenebras eas vocavit: non enim novi cum pecuniam porrigo indigenti, quid sit inde facturus. Si ergo ipsa cordis intentio, quae tibi nota est, sordidatur appetitu temporalium rerum, magis ipsum factum, cuius incertus est exitus, sordidum erit; quia etsi bene alicui proveniat quod tu non recta intentione facis, quomodo tu feceris imputabitur tibi, non quomodo illi provenerit. Si autem simplici intentione, idest fine caritatis, opera nostra fiant, tunc munda sunt, et placent in conspectu Dei
Augustinus contra mendacium
Sed ea quae constat esse peccata, nulla velut bona intentione facienda sunt: ea quippe opera hominum si causas habuerint bonas vel malas, nunc sunt bona nunc mala, quae non sunt per seipsa peccata; sicut victum praebere pauperibus bonum est, si fiat misericordiae causa; malum autem si fiat causa iactantiae. Cum vero opera ipsa peccata sunt, ut furta, stupra et huiusmodi, quis dicat causis bonis esse facienda, vel peccata non esse? Quis dicat: furemur divitibus, ut habeamus quid demus pauperibus?
Gregorius Moralium
Vel aliter. Si lumen quod in te est, idest, si hoc quod nos bene agere coepimus, ex mala intentione offuscamus, ipsa quae mala esse non ignoramus, etiam cum facimus, quantae tenebrae sunt?
Remigius
Vel aliter. Fides lucernae assimilatur, quia per eam egressus interioris hominis, idest actio, illuminatur ne offendat: secundum illud Ps. 118, 105: lucerna pedibus meis verbum tuum; quae si fuerit munda et simplex, totum corpus lucidum erit; si vero sordida, totum corpus erit tenebrosum. Vel aliter. Per lucernam intelligitur rector Ecclesiae, qui bene oculus dicitur, quia salutaria plebi subiectae providere debet, quae per corpus intelligitur. Si ergo rector Ecclesiae erraverit, quanto magis errabit populus ei subiectus?
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Pseudo-Chrysostom
The Lord had said above, that he that has a spiritual mind is able to keep his body free from sin; and that he who has not, is not able. Of this He here gives the reason, saying, No man can serve two masters.
The Gloss non occ.
Otherwise; it had been declared above, that good things become evil, when done with a worldly purpose. It might therefore have been said by some one, I will do good works from worldly and heavenly motives at once. Against this the Lord says, No man can serve two masters.
St John Chrysostom † AD 407 Hom. xxi.
Or otherwise; in what had gone before He had restrained the tyranny of avarice by many and weighty motives, but He now adds yet more. Riches do not only harm us in that they arm robbers against us, and that they cloud our understanding, but they moreover turn us away from God’s service. This He proves from familiar notions, saying, No man can serve two masters; two, He means, whose orders are contrary; for concord makes one of many. This is proved by what follows, for either he will hate the one. He mentions two, that we may see that change for the better is easy. For if one were to give himself up in despair as having been made a slave to riches, namely, by loving them, he may hence learn, that it is possible for him to change into a better service, namely, by not submitting to such slavery, but by despising it.
The Gloss non occ.
Or; He seems to allude to two different kinds of servants; one kind who serve freely for love, another who serve servilely from fear. If then one serve two masters of contrary character from love, it must be that he hate the one; if from fear, while he trembles before the one, he must despise the other. But as the world or God predominate in a man’s heart, he must be drawn contrary ways; for God draws him who serves Him to things above; the earth draws to things beneath; therefore He concludes, Ye cannot serve God and mammon.
St Jerome † AD 420
Mammon—riches are so termed in Syriac. Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the servant of riches. For he who is the slave of money, guards his money as a slave; but he who has thrown off the yoke of his slavery, dispenses them as a master.
The Gloss ord.
By mammon is meant the Devil, who is the lord of money, not that he can bestow them unless where God wills, but because by means of them he deceives men.
St Augustine † AD 430 Serm. in Mont. ii. 14.
Whoso serves mammon, (that is, riches,) verily serves him, who, being for desert of his perversity set over these things of earth, is called by the Lord, The prince of this world. Or otherwise; who the two masters are He shews when He says, Ye cannot serve God and mammon, that is to say, God and the Devil. Either then man will hate the one, and love the other, namely God; or, he will endure the one and despise the other. For he who is mammon’s servant endures a hard master; for ensnared by his own lust he has been made subject to the Devil, and loves him not. As one whose passions have connected him with another man’s handmaid, suffers a hard slavery, yet loves not him whose handmaid he loves. But He said, will despise, and not will hate, the other, for none can with a right conscience hate God. But he despises, that is, fears Him not, as being certain of His goodness.
The Latin text
Chrysostomus super Matth
Superius dixerat dominus, quod qui habet mentem spiritalem, ille potest corpus suum servare sine peccato; qui autem non habet, non potest; cuius rationem subiungit, dicens nemo potest duobus dominis servire
Glossa
Vel aliter. Quia dictum est supra quod propter intentionem temporalium, bona mala fiunt; unde posset aliquis dicere: ego faciam bona et propter temporalia et propter caelestia. Contra quod dominus ait nemo potest duobus dominis servire
Chrysostomus in Matth
Vel aliter. In anterioribus, avaritiae compressit tyrannidem per multa et magna; sed adhuc alia apponit ampliora. Non enim in hoc solum nobis nocent divitiae quod latrones adversus nos armant, et quod intellectum obtenebrant; sed etiam a servitute Dei nos expellunt. Et hoc probat a communibus conceptionibus, dicens nemo potest duobus dominis servire; duos autem dicit qui contraria iniungunt: concordia enim multos unum facit: quod ostenditur per hoc quod subdit aut enim unum odio habebit. Ideo autem duo ponit, ut monstret facilem esse transmutationem ad melius. Si enim dicas: servus factus sum pecuniarum, amando scilicet eas, monstrat quod possibile est aliud venire; scilicet non sustinendo servitutem, sed contemnendo
Glossa
Vel duo tangere videtur servientium genera. Quidam enim serviunt liberaliter ex amore, quidam serviliter ex timore. Si ergo aliquis ex amore serviat uni contrariorum dominorum, necesse est ut alterum odio habeat; si vero ex timore serviat, necesse est ut dum unum sustinet, alterum contemnat. Res autem terrena, vel Deus, si in corde hominis dominetur, ad contraria ex utroque trahitur homo: nam Deus trahit ad superiora sibi servientem, res vero terrena ad inferiora; et ideo quasi concludens subdit non potestis Deo servire et mammonae
Hieronymus
Mammona sermone Syriaco divitiae nuncupantur. Audiat ergo hoc avarus, qui censetur vocabulo Christiano, non posse se simul divitiis Christoque servire. Et tamen non dixit: qui habet divitias; sed: qui servit divitiis. Qui enim divitiarum servus est, divitias custodit ut servus; qui autem servitutis excussit iugum, distribuit eas ut dominus
Glossa
Per mammonam etiam intelligitur Diabolus, qui praeest divitiis; non quod possit eas dare, nisi quando Deus permittit; sed quia per eas homines fallit
Augustinus de Serm. Dom
Qui enim servit mammonae, idest divitiis, illi utique servit qui rebus istis terrenis merito suae perversitatis praepositus, princeps huius saeculi a domino dicitur. Vel aliter. Qui sint duo domini, ostendit cum dicitur non potestis Deo servire et mammonae, scilicet Deo et Diabolo. Aut ergo hunc odio habebit homo, et alterum diliget, idest Deum; aut alterum patietur, et alterum contemnet. Patitur enim durum dominum quisquis servit mammonae: sua enim cupiditate implicatus subditur Diabolo, et non eum diligit. Sicut qui ancillae alienae coniunctus est propter concupiscentiam, duram patitur servitutem, etsi non diligat eum cuius ancillam diligit. Dixit autem alterum contemnet, non: odio habebit; nullus enim vera conscientia Deum potest odisse. Contemnit autem, idest non timet eum, cum quasi de eius bonitate securus est
6:25
St Augustine † AD 430 Serm. in Mont. ii. 15.
The Lord had taught above, that whoso desires to love God, and to take heed not to offend, should not think that he can serve two masters; lest though perhaps he may not look for superfluities, yet his heart may become double for the sake of very necessaries, and his thoughts bent to obtain them. Therefore I say unto you, Be not ye careful for your 1life what ye shall eat, or for your body what ye shall put on.
St John Chrysostom † AD 407
He does not hereby mean that the 1spirit needs food, for it is incorporeal, but He speaks according to common usage, for the soul cannot remain in the body unless the body be fed.
St Augustine † AD 430 ubi sup.
Or we may understand the soul in this place to be put for the animal life.
St Jerome † AD 420
Some MSS. add here, nor what ye shall drinkb. That which belongs naturally to all animals alike, to brutes and beasts of burden as well as to man, from all thought of this we are not freed. But we are bid not to be anxious what we should eat, for in the sweat of our face we earn our bread; the toil is to be undergone, the anxiety put away. This Be not careful, is to be taken of bodily food and clothing; for the food and clothing of the spirit it becomes us to be always careful.
St Augustine † AD 430 De Hæres. 57.
There are certain heretics called Euchitæc, who hold that a monk may not do any work even for his support; who embrace this profession that they may be freed from necessity of daily labour.
St Augustine † AD 430 De Op. Monach. 1
For they say the Apostle did not speak of personal labour, such as that of husbandmen or craftsmen, when he said, Who will not work, neither let him eat. (et seq. 2 Thess. 3:10.) For he could not be so contrary to the Gospel where it is said, Therefore I say unto you, Be not careful. Therefore in that saying of the Apostle we are to understand spiritual works, of which it is elsewhere said, I have planted, Apollos watereth. (1 Cor. 3:6.) And thus they think themselves obedient to the Apostolic precept, interpreting the Gospel to speak of not taking care for the needs of the body, and the Apostle to speak of spiritual labour and food. First let us prove that the Apostle meant that the servants of God should labour with the body. He had said, Ye yourselves know how ye ought to imitate us in that we were not troublesome among you, nor did we eat any man’s bread for nought; but travailing in labour and weariness day and night, that we might not be burdensome to any of you. Not that we have not power, but that we might offer ourselves as a pattern to you which ye should imitate. For when we were among you, this we taught among you, that if a man would not work, neither should he eat. What shall we say to this, since he taught by his example what he delivered in precept, in that he himself wrought with his own hands. This is proved from the Acts, where it is said, that he abode with Aquila and his wife Priscilla, labouring with them, for they were tent-makers. (Acts 18:3.) And yet to the Apostle, as a preacher of the Gospel, a soldier of Christ, a planter of the vineyard, a shepherd of his flock, the Lord had appointed that he should live of the Gospel, but he refused that payment which was justly his due, that he might present himself an example to those who exacted what was not due to them. Let those hear this who have not that power which he had; namely, of eating bread for nought, and only labouring with spiritual labour. If indeed they be Evangelists, if ministers of the Altar, if dispensers of the Sacraments, they have this power. Or if they had had in this world possessions, whereby they might without labour have supported themselves, and had on their turning to God distributed this to the needy, then were their infirmity to be believed and to be borne with. And it would not import whatever place it was in which he made the distribution, seeing there is but one commonwealth of all Christians. But they who enter the profession of God’s service from the country life, from the workman’s craft, or the common labour, if they work not, are not to be excused. For it is by no means fitting that in that life in which senators become labourers, there should labouring men become idle; or that where lords of farms come having given up their luxuries, there should rustic slaves come to find luxury. But when the Lord says, Be not ye careful, He does not mean that they should not procure such things as they have need of, wherever they may honestly, but that they should not look to these things, and should not for their sake do what they are commanded to do in preaching the Gospel; for this intention He had a little before called the eye.
St John Chrysostom † AD 407
Or we may connect the context otherwise; When the Lord had inculcated contempt of money, that none might say, How then shall we be able to live when we have given up our all? He adds, Therefore I say unto you, Take no thought for your life.
The Gloss interlin.
That is, Be not withdrawn by temporal cares from things eternal.
St Jerome † AD 420
The command is therefore, not to be anxious what we shall eat. For it is also commanded, that in the sweat of our face we must eat bread. Toil therefore is enjoined, carking forbidden,
Pseudo-Chrysostom
Bread may not be gained by carefulness of spirit, but by toil of body; and to them that will labour it abounds, God bestowing it as a reward of their industry; and is lacking to the idle, God withdrawing it as punishment of their sloth. The Lord also confirms our hope, and descending first from the greater to the less, says, Is not the life more than meat, and the body than raiment?
St Jerome † AD 420
He who has given the greater, will He not also give the less?
Pseudo-Chrysostom
For had He not willed that that which was should be preserved, He had not created it; but what He so created that it should be preserved by food, it is necessary that He give it food, as long as He would have it to be preserved.
St Hilary † AD 367
Otherwise; Because the thoughts of the unbelievers were ill-employed respecting care of things future, cavilling concerning what is to be the appearance of our bodies in the resurrection, what the food in the eternal life, therefore He continues, Is not the life more than food? He will not endure that our hope should hang in care for the meat and drink and clothing that is to be in the resurrection, lest there should be affront given to Him who has given us the more precious things, in our being anxious that He should also give us the lesser.
The Latin text
Augustinus de Serm. Dom
Quia superius docuerat dominus, quod quisquis vult diligere Deum, et cavere ne offendat, non se arbitretur duobus dominis posse servire, ne forte quamvis iam superflua non quaerantur propter ipsa tamen necessaria cor duplicetur, et ad ea deflectenda torqueatur intentio, subiungit dicens ideo dico vobis: ne solliciti sitis animae vestrae quid manducetis, neque corpori vestro quid induamini
Chrysostomus in Matth
Non hoc dicit, quod anima cibo indigeat, incorporea est enim; sed secundum communem locutus est consuetudinem: aliter enim non potest morari in corpore, nisi eo cibato
Augustinus
Vel animam in hoc loco pro animali vita positam noverimus
Hieronymus
In nonnullis codicibus additum est neque quid bibatis. Ergo quod omnibus natura tribuit, et iumentis et bestiis hominibusque commune est, huius cura non penitus liberamur; sed praecipitur nobis ne solliciti simus quid manducemus: quia in sudore vultus praeparamus nobis panem: labor exercendus est, sollicitudo tollenda. Quod autem hic dicitur, ne solliciti sitis, de carnali cibo et vestimento accipiamus; ceterum de spiritualibus cibis et vestimentis spiritus debemus esse solliciti
Augustinus de Haeres
Dicuntur autem Euchitae quidam haeretici, opinantes monacho non licere, sustentandae vitae suae causa, aliquid operari, atque ita seipsos profiteri ut omnino ab operibus vacent
Augustinus de opere Monach
Inquiunt enim: non de hoc opere corporali, in quo vel agricolae vel opifices laborant, praecepit apostolus cum dixit: qui non vult operari, non manducet. Neque enim Evangelio potuit esse contrarius, ubi ait dominus: ideo dico vobis: ne solliciti sitis. In verbo ergo apostoli praedicto spiritualia opera debemus accipere, de quibus alibi dicitur: ego plantavi, Apollo rigavit. Et ita se arbitrantur apostolicae obtemperare sententiae, cum Evangelium credunt de non curanda corporali vitae huius indigentia praecepisse, et apostolum de opere et cibo spiritali dixisse: qui non vult operari, non manducet. Prius ergo demonstremus apostolum opera corporalia servos Dei operari voluisse. Praemiserat enim dicens: ipsi scitis quomodo oporteat nos imitari; quia non inquieti fuimus inter vos neque panem ab aliquo gratis manducavimus; sed in labore et fatigatione die ac nocte laborantes, ne quem vestrum gravaremus; non quia non habuimus potestatem, sed ut nosipsos formam daremus vobis, qua nos imitaremini. Nam et cum essemus apud vos, hoc denuntiabamus vobis, quoniam si quis non vult operari, non manducet. Quid ad hoc dici potest, quando exemplo suo docuit quid praeceperit, scilicet corporaliter operando? Nam quod corporaliter operaretur, ostenditur in actibus, ubi dicitur quod mansit cum aquila et uxore eius Priscilla, opus faciens apud illos: erant enim tabernaculorum artifices. Et tamen apostolo, tamquam praedicatori Evangelii, militi Christi, plantatori vineae, pastori gregis, constituerat dominus ut de Evangelio viveret; qui tamen stipendium sibi debitum non exegit, ut se formam daret eis qui exigere indebita cupiebant. Audiant ergo qui non habent hanc potestatem quam ille habebat, ut tantummodo spiritaliter operantes manducent panem a corporali labore gratuitum. Si autem Evangelistae sunt, si ministri altaris, si dispensatores sacramentorum, habent hanc potestatem, si saltem habebant aliquid in saeculo, quo facile sine opificio sustentarent hanc vitam, quod conversi ad Deum indigentibus dispartiti sunt, et credenda est eorum infirmitas et ferenda. Nec attendendum in quo loco hoc quod habebant impenderint, cum omnium Christianorum sit una respublica. Sed qui veniunt ad professionem servitutis Dei ex vita rusticana, et ex opificum exercitio et plebeio labore, si quo minus operentur, excusari non possunt. Nullo enim modo decet ut in ea vita ubi senatores fiunt laboriosi, ibi fiant opifices otiosi; et quo veniunt relictis deliciis suis qui fuerunt praediorum domini, ibi sint rustici delicati. At cum dominus ait nolite solliciti esse, non hoc dicit ut ista non procurent, quantum necessitatis est, unde honeste poterunt; sed ut ista non intueantur, et propter ista faciant quicquid in Evangelii praedicatione facere iubentur: eam namque intentionem paulo superius oculum vocaverat
Chrysostomus in Matth
Vel potest aliter continuari: cum enim docuisset dominus pecuniam despicere, ne aliqui dicerent: qualiter poterimus vivere, si omnia proiecerimus? Subiungit dicens ideoque dico vobis: ne solliciti sitis animae vestrae
Glossa
Idest, cura temporali ne retrahamini ab aeternis
Hieronymus
Praecipitur ergo nobis ne solliciti simus quid comedamus, quia in sudore vultus praeparamus nobis panem: ergo labor exercendus est, sollicitudo tollenda
Chrysostomus super Matth
Non enim sollicitationibus spiritualibus, sed laboribus corporalibus acquirendus est panis, qui laborantibus pro praemio diligentiae, Deo praestante, abundat, et negligentibus pro poena, Deo faciente, subducitur. Confirmat autem spem nostram dominus; et primo de maiori ad minus descendit dicens nonne anima plus est quam esca, et corpus plus quam vestimentum?
Hieronymus
Qui maiora praestitit, utique et minora praestabit
Chrysostomus super Matth
Nisi enim voluisset conservari quod erat, non creasset; quod autem sic creavit ut per escam servetur, necesse est ut det ei escam quamdiu vult esse quod fecit
Hilarius in Matth. Vel aliter. Quia corruptus circa futurorum curam infidelium sensus est, calumniantium quae in resurrectione corporum species sit futura, quae in substantia aeternitatis alimonia, ideo subsequenter dicitur
nonne anima plus est quam esca? Non enim patitur spem nostram futuri in resurrectione cibi et potus et vestitus sollicitudine demorari; ne tanto pretiosiora reddenti, corpus scilicet atque animam, contumelia in non efficiendis levioribus inferatur
6:26
Pseudo-Chrysostom
Having confirmed our hope by this arguing from the greater to the less, He next confirms it by an argument from less to greater, Behold the fowls of the air, they sow not, neither do they reap.
St Augustine † AD 430 De Op. Monach. 23.
Some argue that they ought not to labour, because the fowls of the air neither sow nor reap. Why then do they not attend to that which follows, neither gather into barns? Why do they seek to have their hands idle, and their storehouses full? Why indeed do they grind corn, and dress it? For this do not the birds. Or even if they find men whom they can persuade to supply them day by day with victuals ready prepared, at least they draw water from the spring, and set on table for themselves, which the birds do not. But if neither are they driven to fill themselves vessels with water, then have they gone one new step of righteousness beyond those who were at that time at Jerusalem, (vid. Acts 11:29.) who of corn sent to them of free gift, made, or caused to be made, loaves, which the birds do not. But not to lay up any thing for the morrow cannot be observed by those, who for many days together withdrawn from the sight of men, and suffering none to approach to them, shut themselves up, to live in much fervency of prayer. What? will you say that the more holy men become, the more unlike the birds of the air in this respect they become? What He says respecting the birds of the air, He says to this end, that none of His servants should think that God has no thought of their wants, when they see Him so provide even for these inferior creatures. Neither is it not God that feeds those that earn their bread by their own labour; neither because God hath said, Call upon me in the day of trouble, and I will deliver thee, (Ps. 50:15.) ought the Apostle therefore not to have fled, but to have remained still to have been seized, that God might save him as He did the Three Children out of the midst of the fire. Should any object in this sort to the saints in their flight from persecution, they would answer that they ought not to tempt God, and that God, if He pleased, would so do to deliver them as He had done Daniel from the lions, Peter from prison, then when they could no longer help themselves; but that in having made flight possible to them, should they be saved by flight, it was by God that they were saved. In like manner, such of God’s servants as have strength to earn their food by the labour of their hands, would easily answer any who should object to them this out of the Gospel concerning the birds of the air, that they neither sow nor reap; and would say, If we by sickness or any other hindrance are not able to work, He will feed us as He feeds the birds, that work not. But when we can work, we ought not to tempt God, seeing that even this our ability is His gift; and that we live here we live of His goodness that has made us able to live; He feeds us by whom the birds of the air are fed; as He says, Your heavenly Father feedeth them. Are not ye of much greater value?
St Augustine † AD 430 Serm. in Mont. ii. 15.
Ye are of more value, because a rational animal, such as man is, is higher in the scale of nature than an irrational, such as are the birds of the air.
St Augustine † AD 430 De Civ. Dei, xi. 16.
Indeed a higher price is often given for a horse than a slave, for a jewel than for a waiting maid, but this not from reasonable valuation, but from the need of the person requiring, or rather from his pleasure desiring it.
Pseudo-Chrysostom
For God created all animals for man, but man for himself; therefore by how much the more precious is the creation of man, so much the greater is God’s care for him. If then the birds without toiling find food, shall man not find, to whom God has given both knowledge of labour and hope of fruitfulness?
St Jerome † AD 420
There be some who, seeking to go beyond the limits of their fathers, and to soar into the air, sink into the deep and are drowned. These will have the birds of the air to mean the Angels, and the other powers in the ministry of God, who without any care of their own are fed by God’s providence. But if this be indeed as they would have it, how follows it, said to men, Are not ye of more worth than they? It must be taken then in the plain sense; If birds that to-day are, and to-morrow are not, be nourished by God’s providence, without thought or toil of their own, how much more men to whom eternity is promised!
St Hilary † AD 367
It may be said, that under the name of birds, He exhorts us by the example of the unclean spirits, to whom, without any trouble of their own in seeking and collecting it, provision of life is given by the power of the Eternal Wisdom. And to lead us to refer this to the unclean spirits, He suitably adds, Are not ye of much more value than they? Thus shewing the great interval between piety and wickedness.
The Gloss non occ.
He teaches us not only by the instance of the birds, but adds a further proof, that to our being and life our own care is not enough, but Divine Providence therein works; saying, Which of you by taking thought can add one cubit to his stature?
Pseudo-Chrysostom
For it is God who day by day works the growth of your body, yourself not feeling it. If then the Providence of God works thus daily in your very body, how shall that same Providence withhold from working in necessaries of life? And if by taking thought you cannot add the smallest part to your body, how shall you by taking thought be altogether saved?
St Augustine † AD 430 Serm. in Mont. ii. 15.
Or it may be connected with what follows it; as though He should say, It was not by our care that our body was brought to its present stature; so that we may know that if we desired to add one cubit to it, we should not be able. Leave then the care of clothing that body to Him who made it to grow to its present stature.
St Hilary † AD 367
Otherwise; As by the example of the spirits He had fixed our faith in the supply of food for our lives, so now by a decision of common understanding He cuts off all anxiety about supply of clothing. Seeing that He it is who shall raise in one perfect man every various kind of body that ever drew breath, and is alone able to add one or two or three cubits to each man’s stature; surely in being anxious concerning clothing, that is, concerning the appearance of our bodies, we offer affront to Him who will add so much to each man’s stature as shall bring all to an equality.
St Augustine † AD 430 De Civ. Dei, xxii. 15.
But if Christ rose again with the same stature with which He died, it is impious to say that when the time of the resurrection of all shall come, there shall be added to His body a bigness that it had not at His own resurrection, (for He appeared to His disciples with that body in which He had been known among them,) such that He shall be equalled to the tallest among men. If again we say that all men’s bodies, whether tall or short, shall be alike brought to the size and stature of the Lord’s body, then much will perish from many bodies, though He has declared that not a hair shall fall. It remains therefore that each be raised in his own stature—that stature which he had in youth, if he died in old age; if in childhood that stature to which he would have attained had he lived. For the Apostle says not, ‘To the measure of the stature,’ but, To the measure of the full age of Christ. (Eph. 4:13.) For the bodies of the dead shall rise in youth and maturity to which we know that Christ attainedd.
The Latin text
Chrysostomus super Matth
Postquam confirmavit spem nostram de maiore ad minus descendes, deinde confirmat de minori ad maius ascendens, cum dicit respicite volatilia caeli, quia non serunt neque metunt
Augustinus de opere Monach
Quidam se dicunt propterea operari non debere, quia nec volucres caeli seminant neque metunt. Cur ergo non attendunt quod sequitur neque congregant in horrea? Cur ergo isti manus otiosas et plena repositoria volunt habere? Cur denique molunt et coquunt? Haec enim aves non faciunt. Aut si reperiunt quibus hoc persuadeant, ut eis per singulos dies escas afferant praeparatas, saltem sibi de fontibus aquam afferunt et reponunt, quod volatilia non faciunt. Sed si nec aqua sibi vasa coguntur implere, et iam illos qui tunc erant Hierosolymae novo gradu iustitiae supergressi sunt, qui de misso sibi ex gratia frumento panem fecerunt, aut facere curaverunt; quod aves non faciunt. Non possunt autem ista servare, ut scilicet nihil in crastinum reponant, qui se per multos dies a conspectu hominum separatos, et nulli ad se praebentes accessum, includunt seipsos, viventes in magna intentione orationum. An forte quo sunt sanctiores, eo sunt volucribus dissimiliores? Quod ergo dicit de volatilibus caeli, ad hoc dicit, ne quisquam putet Deum servorum suorum necessaria non curare, cum eius providentia usque ad ista gubernanda perveniat. Neque enim non ipse pascit eos qui manibus operantur; neque etiam quia Deus dixit: invoca me in die tribulationis, et eruam te, non debuit fugere apostolus, sed expectare ut comprehenderetur, et eum Deus sicut tres pueros, de mediis ignibus liberaret. Sicut enim qui fugientibus sanctis huiusmodi quaestionem obiiceret, responderunt non se oportuisse tentare Deum, sed tunc talia Deum, si vellet, esse facturum, ut eos liberaret, sicut Danielem a leonibus et Petrum a vinculis, cum ipsi quid facerent non haberent; cum vero eis fugam in potestatem dedisset, etiam si liberarentur per illam, non nisi ab ipso liberari: sic servis Dei valentibus manibus suis victum transigere, si ex Evangelio moverit quaestionem de volatilibus caeli, quae non seminant, neque metunt, facile respondebunt: si nos per aliquam infirmitatem vel occupationem non possumus operari, ille nos pascet sicut aves, quae nihil operantur. Cum autem possumus, non debemus tentare Deum, quia haec quae possumus, eius munere possumus; et cum hic vivimus, illo largiente vivimus qui largitus est ut possimus; et ille nos pascit a quo aves pascuntur, sicut dicitur et pater vester caelestis pascit illa. Nonne vos magis pluris estis illis?
Augustinus de Serm. Dom
Idest carius vos valetis; quia rationale animal, sicut est homo, sublimius ordinatur in rerum natura quam irrationalia, sicut sunt aves
Augustinus de Civ. Dei
Plerumque tamen carius comparatur equus quam servus, et gemma quam famula, non ratione considerantis, sed necessitate indigentis, seu voluptate cupientis
Chrysostomus super Matth
Omnia enim animalia Deus propter hominem fecit, hominem autem propter se; quanto ergo pretiosior est hominis creatio, tanto maior est Dei sollicitudo de ipso. Si ergo aves non laborantes inveniunt escas, homo non inveniet, cui Deus dedit et operandi scientiam et fructificandi spem?
Hieronymus
Sunt autem quidam qui dum volunt terminos patrum excedere et ad alta volitare, in ima merguntur. Volatilia caeli Angelos esse volunt, ceterasque in Dei ministerio fortitudines, quae absque sui cura, Dei aluntur providentia. Si hoc itaque est, ut intelligi volunt, quomodo sequitur dictum ad homines nonne vos magis pluris estis illis? Simpliciter ergo accipiendum, quod si volatilia absque cura et aerumnis, Dei aluntur providentia, quae hodie sunt et cras non erunt, quanto magis homines, quibus aeternitas repromittitur?
Hilarius in Matth
Potest autem dici, quod sub nomine volucrum, exemplo nos immundorum spirituum hortatur, quibus sine aliquo negotio quaerendi et congregandi, vivendi tamen tribuitur de aeterni consilii potestate substantia; atque ut ad immundos istud spiritus referatur, opportune adiecit nonne vos pluris estis illis? De comparationis praestantia differentiam nequitiae et sanctitatis ostendens
Glossa
Non solum autem exemplo avium, sed experimento docet, quod ad hoc quod sumus et vivimus, nostra cura non sufficit, sed divina providentia operatur, dicens quis autem vestrum cogitans potest adicere ad staturam suam cubitum unum?
Chrysostomus super Matth
Deus enim est qui per singulos dies incrementa corporis tui facit, te non intelligente. Si ergo in teipso quotidie Dei providentia operatur, quomodo in necessariis tuis cessabit? Si autem vos cogitando modicam partem corpori vestro addere non potestis, quomodo cogitando salvandi estis in toto?
Augustinus de Serm. Dom
Vel potest referri ad sequentia; ac si diceret: non esse cura nostra factum ut ad hanc staturam veniret corpus nostrum; ex hoc intelligi potest quod si velletis adiicere unum cubitum, non possetis. Illi ergo tegendi corporis curam relinquite, cuius curam factum est ut esset tantae staturae
Hilarius in Matth
Vel aliter. Sicut fidem vitalis substantiae nostrae de documento spirituum firmavit, ita opinionem futuri habitus iudicio communis intelligentiae dereliquit. Cum enim universorum corporum quae vitam hauserunt, diversitatem in unum perfectum virum sit excitaturus, solusque potens sit ad uniuscuiusque proceritatem cubitum unum et alterum tertiumve praestare; de vestitu, idest de specie corporum, cum eius contumelia ambigimus, qui ut aequalem omnem hominem efficiat, tantum mensurae est humanis corporibus additurus
Augustinus de Civit. Dei
Sed si Christus in ea mensura corporis in qua mortuus est, resurrexit, nefas est dicere, cum resurrectionis omnium tempus venerit, accessuram corpori eius eam magnitudinem quam non habuit, quando in ea discipulis, in qua notus erat, apparuit, ut longissimis fieri possit aequalis. Si autem dixerimus ad dominici corporis modum, etiam minorum maiorumque corpora redigenda, peribit de multorum corporibus perplurimum, cum ipse nec capillum periturum esse promiserit. Restat ergo ut quisque recipiet suam mensuram, quam vel habuit in iuventute, si senes est mortuus, vel fuerat habiturus, si est ante defunctus. Et ideo non est dictum ab apostolo: in mensuram staturae, sed: in mensuram aetatis plenitudinis Christi; quia resurgent corpora mortuorum in iuvenili aetate et robore, ad quam Christum pervenisse cognovimus
6:28
St John Chrysostom † AD 407 Hom. xxii.
Having shewn that it is not right to be anxious about food, He passes to that which is less; (for raiment is not so necessary as food;) and asks, And why are ye careful wherewith ye shall be clothed? He uses not here the instance of the birds, when He might have drawn some to the point, as the peacock, or the swan, but brings forward the lilies, saying, Consider the lilies of the field. He would prove in two things the abundant goodness of God; to wit, the richness of the beauty with which they are clothed, and the mean value of the things so clothed with it.
St Augustine † AD 430 Serm. in Mont. ii. 15.
The things instanced are not to be allegorized so that we enquire what is denoted by the birds of the air, or the lilies of the field; they are only examples to prove God’s care for the greater from His care for the less.
Pseudo-Chrysostom
For lilies within a fixed time are formed into branches, clothed in whiteness, and endowed with sweet odour, God conveying by an unseen operation, what the earth had not given to the root. But in all the same perfectness is observed, that they may not be thought to have been formed by chance, but may be known to be ordered by God’s providence. When He says, They toil not, He speaks for the comfort of men; Neither do they spin, for the women.
St John Chrysostom † AD 407
He forbids not labour but carefulness, both here and above when He spoke of sowing.
The Gloss non occ.
And for the greater exaltation of God’s providence in those things that are beyond human industry, He adds, I say unto you, that Solomon in all his glory was not arrayed like one of these.
St Jerome † AD 420
For, in sooth, what regal purple, what silk, what web of divers colours from the loom, may vie with flowers? What work of man has the red blush of the rose? the pure white of the lily? How the Tyrian dye yields to the violet, sight alone and not words can express.
St John Chrysostom † AD 407
As widely as truth differs from falsehood, so widely do our clothes differ from flowers. If then Solomon, who was more eminent than all other kings, was yet surpassed by flowers, how shall you exceed the beauty of flowers by your garments? And Solomon was exceeded by the flowers not once only, or twice, but throughout his whole reign; and this is that He says, In all his glory; for no one day was he arrayed as are the flowers.
Pseudo-Chrysostom
Or the meaning may be, that Solomon though he toiled not for his own raiment, yet he gave command for the making of it. But where command is, there is often found both offence of them that minister, and wrath of him that commands. When then any are without these things, then they are arrayed as are the lilies.
St Hilary † AD 367
Or; By the lilies are to be understood the eminences of the heavenly Angels, to whom a surpassing radiance of whiteness is communicated by God. They toil not, neither do they spin, because the angelic powers received in the very first allotment of their existence such a nature, that as they were made so they should ever continue to be; and when in the resurrection men shall be like unto Angels, He would have them look for a covering of angelic glory by this example of angelic excellence.
Pseudo-Chrysostom
If God then thus provides for the flowers of the earth which only spring up, that they may be seen and die, shall He overlook men whom He has created not to be seen for a time, but that they should be for ever?
St Jerome † AD 420
To-morrow in Scripture is put for time future in general. Jacob says, So shall my righteousness answer for me to-morrow. (Gen. 30:33.) And in the phantasm of Samuel, the Pythoness says to Saul, To-morrow shalt thou be with me. 1 Sam. 28:19.)
The Gloss
Some copies have into the fire, or, into an heap, which has the appearance of an oven.
St John Chrysostom † AD 407
He calls them no more lilies, but the grass of the field, to shew their small worth; and adds moreover another cause of their small value; which to-day is. And He said not, and to-morrow is not, but what is yet greater fall, is cast into the oven. In that He says How much more you, is implicitly conveyed the dignity of the human race, as though He had said, You to whom He has given a soul, for whom He has contrived a body, to whom He has sent Prophets and gave His Only-begotten Son.
The Gloss
He says, of little faith, for that faith is little which is not sure of even the least things.
St Hilary † AD 367
Or, under the signification of grass the Gentiles are pointed to. If then an eternal existence is only therefore granted to the Gentiles, that they may soon be handed over to the judgment fires; how impious it is that the saints should doubt of attaining to eternal glory, when the wicked have eternity bestowed on them for their punishment.
Remigius † AD 908
Spiritually, by the birds of the air are meant the Saints who are born again in the water of holy Baptisme; and by devotion raise themselves above the earth and seek the skies. The Apostles are said to be of more value than these, because they are the heads of the Saints. By the lilies also may be understood the Saints, who without the toil of legal ceremonies pleased God by faith alone; of whom it is said, My Beloved, who feedeth among the lilies. (Cant. 2:16.) Holy Church also is understood by the lilies, because of the whiteness of its faith, and the odour of its good conversation, of which it is said in the same place, As the lily among the thorns. By the grass are denoted the unbelievers, of whom it is said, The grass hath dried up, and the flowers thereof faded. (Is. 40:7.) By the oven eternal damnation; so that the sense be, If God bestows temporal goods on the unbelievers, how much more shall He bestow on you eternal goods!
The Latin text
Chrysostomus in Matth
Postquam monstravit quod non oportet nos pro cibo esse sollicitos, ad id quod levius est pertransit: neque enim ita necessarium est indumentum sicut cibus: unde dicit et de vestimentis quid solliciti estis? Non autem hic utitur exemplo volucrum, ut induceret pavonem et cygnum, a quibus erat similia exempla accipere; sed utitur exemplo liliorum, dicens considerate lilia agri. Vult ex duobus monstrare superabundantiam: scilicet a munificentia pulchritudinis, et a vilitate participantium tali decore
Augustinus de Serm. Dom
Ipsa autem documenta non sic allegorice discutienda sunt ut quaeramus quid significent aves caeli aut lilia agri: posita sunt enim ut de rebus minoribus maiora persuadeantur
Chrysostomus super Matth
Lilia enim statuto tempore formantur in frondibus, vestiuntur candore, implentur odoribus; et quod terra radici non dederat. Deus invisibili operatione largitur. In omnibus autem eadem plenitudo servatur, ut non ab eventu facta putentur, sed Deo providentia intelligantur esse disposita. Dicendo autem non laborant, viros confortat; dicendo vero neque nent, mulieres
Chrysostomus in Matth
Haec autem dicens, non opus prohibuit, sed sollicitudinem, sicut et supra cum de seminatione loqueretur. Et ut magis Dei providentiam in ipsis commendet quae omnem superat humanam industriam, subdit dico autem vobis, quoniam neque Salomon in gloria sua coopertus est sicut unum ex istis
Hieronymus
Revera enim quod sericum, quae regum purpura, quae pictura textricum potest floribus comparari? Quid ita rubet ut rosa? Quid ita candet ut lilium? Violae vero purpuram nullo superari murice, oculorum magis quam sermonis iudicium est
Chrysostomus
Quantum enim veritatis ad mendacium, tantum vestimentorum et florum differentia est. Si ergo Salomon a floribus superatus est, qui omnibus regibus fuit praeclarior, quando tu vestimentis poteris vincere florum decorem? Est autem Salomon superatus a florum decore non semel tantum neque bis, sed per totum tempus sui regni: et hoc est quod dicit in omni gloria sua: quia nec in uno die ita decoratus est ut flores
Chrysostomus super Matth
Vel hoc dicit, quia Salomon etsi non laborabat quod vestiretur, tamen iubebat. Ubi autem iussio, illic et ministrantium offensa et iubentis ira frequenter invenitur. Haec autem quando nesciunt, sic ornantur
Hilarius in Matth
Vel lilia intelligenda sunt Angelorum caelestium claritates, quibus a Deo gloriae candor indultus est. Non laborant autem, neque nent, quia virtutes Angelorum ex ea quam adeptae sunt originis suae sorte, ut sint semper accipiunt; et cum in resurrectione similes homines Angelis erunt, sperare caelestis gloriae voluit operimentum, exemplo angelicae claritatis
Chrysostomus super Matth
Si autem floribus terrenis sic occurrit Deus, qui nati sunt ut tantummodo videantur et pereant, homines negliget, quos sic creavit ut non pro tempore videantur, sed ut perpetuo sint? Et hoc est quod dicit si autem foenum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicae fidei?
Hieronymus
Cras autem in Scripturis futurum tempus intelligitur, dicente Iacob: exaudiet me cras iustitia mea
Glossa
Alii libri habent in ignem, vel in acervum, qui habet speciem clibani
Chrysostomus in Matth
Non autem lilia iam ea vocat, sed foenum agri, ut eorum vilitatem ostendat. Sed et aliam vilitatem apponit dicens quae hodie sunt; et non dixit: cras non erunt, sed, quod est multo deficientius, quod in clibanum mittitur. Quod autem dicit quanto magis vos, occulte insinuatur humani generis honor; ac si diceret: vos quibus animam dedit, corpus plasmavit, prophetas misit, et unigenitum filium tradidit
Glossa
Dicit autem modicae fidei, quia modica fides est quae nec de minimis certa est
Hilarius
Vel sub foeni nomine gentes nuncupantur. Si igitur gentibus idcirco tantum indulgetur aeternitas corporalis ut mox igni iudicii destinentur, quam profanum est sanctos de gloria aeternitatis ambigere, cum iniquis aeternitatis opus praestetur ad poenam?
Remigius
Spiritaliter autem per volatilia sancti viri designantur, qui ex aqua sacri Baptismatis renascuntur, et devotione terrena despiciunt et caelestia petunt, quibus pluris dicuntur esse apostoli, qui principes sunt omnium sanctorum. Per lilia sancti viri intelliguntur, qui absque labore legalium caeremoniarum, sola fide Deo placuerunt; de quibus dicitur: dilectus meus mihi, qui pascitur inter lilia. Sancta etiam Ecclesia per lilium intelligitur, propter candorem fidei et odorem bonae conversationis; de qua dicitur: sicut lilium inter spinas. Per foenum designantur infideles; de quibus dicitur: aruit foenum et flos eius cecidit. Per clibanum aeterna damnatio; ut sit sensus: si Deus infidelibus tribuit bona temporalia, quanto magis tribuet nobis aeterna?
6:31
The Gloss non occ.
Having thus expressly cut off all anxiety concerning food and raiment, by an argument drawn from observation of the inferior creation, He follows it up by a further prohibition; Be not ye therefore careful, saying, What shall we eat, what shall we drink, or wherewithal shall we be clothed?
Remigius † AD 908
The Lord repeated this, that He might shew how highly necessary this precept is, and that He might inculcate it more strongly on our hearts.
Rabanus Maurus † AD 856
It should be observed that He does not say, Do not ye seek, or be thoughful for, food, drink, and raiment, but what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed. Wherein they seem to me to be convicted, who, using themselves the usual food and clothing, require of those with whom they live either greater sumptuousness, or greater austerity in both.
The Gloss non occ.
There is also a further needless solicitude wherein men sin, when they lay by of produce or money more than necessity requires, and leaving spiritual things, are intent on these things, as though despairing of the goodness of God; this is what is forbidden; for after all these things do the Gentiles seek.
Pseudo-Chrysostom
Since their belief is that it is Fortune and not Providence that has place in human affairs, and think not that their lives are directed by God’s counsel, but follow the uncertain chance, they accordingly fear and despair, as having none to guide them. But he who believes that he is guided by God’s counsel, entrusts his provision of food to God’s hand; as it follows, for your Father knoweth that ye have need of these things.
St John Chrysostom † AD 407
He said not ‘God knoweth,’ but, Your Father knoweth, in order to lead them to higher hope; for if He be their Father, He will not endure to forget his children, since not even human fathers could do so. He says, That ye have need of all these things, in order that for that very reason, because they are necessary, ye may the more lay aside all anxiety. For he who denies his son bare necessaries, after what fashion is he a father? But for superfluities they have no right to look with the like confidence.
St Augustine † AD 430 De Trin. xv. 13.
God did not gain this knowledge at any certain time, but before all time, without beginning of knowledge, foreknew that the things of the world would be, and among others, both what and when we should ask of Him.
St Augustine † AD 430 De Civ. Dei, xii. 18.
As to what some say that these things are so many that they cannot be compassed by the knowledge of God; they ought with like reason to maintain further that God cannot know all numbers which are certainly infinite. But infinity of number is not beyond the compass of His understanding, who is Himself infinite. Therefore if whatever is compassed by knowledge, is bounded by the compass of him that has the knowledge, then is all infinity in a certain unspeakable way bounded by God, because it is not incomprehensible by His knowledge.
Nemesius De Nat. Hom. 42.
That there is a Providence, is shewn by such signs as the following; The continuance of all things, of those things especially which are in a state of decay and reproduction, and the place and order of all things that exist is ever preserved in one and the same state; and how could this be done unless by some presiding power? But some affirm that God does indeed care for the general continuance of all things in the universe, and provides for this, but that all particular events depend on contingency. Now there are but three reasons that can be alleged for God exercising no providence of particular events; either God is ignorant that it is good to have knowledge of particular things; or He is unwilling; or He is unable. But ignorance is altogether alien from blessed substance; for how shall God not know what every wise man knows, that if particulars were destroyed, the whole would be destroyed? But nothing prevents all individuals from perishing; when no power watches over them. If, again, He be unwilling, this must be from one of two reasons; inactivity, or the meanness of the occupation. But inactivity is produced by two things; either we are drawn aside by some pleasure, or hindered by some fear, neither of which can be piously supposed of God. If they affirm that it would be unbecoming, for that it is beneath such blessedness to stoop to things so trifling, how is it not inconsistent that a workman overseeing the whole of any machine, leaves no part however insignificant without attention, knowing the whole is but made up of the parts, and thus pronounce God the Creator of all things to be less wise than craftsmen? But if it be that He is unable, then is He unable to bestow benefits on us. But if we are unable to comprehend the manner of special Providence, we have not therefore any right to deny its operation; we might as well say that, because we did not know the number of mankind, therefore there were no men.
Pseudo-Chrysostom
Thus then let him who believes himself to be under the rule of God’s counsel, commit his provision into God’s hand; but let him meditate of good and evil, which if he do not, he will neither shun the evil, nor lay hold of the good. Therefore it is added, Seek ye first the kingdom of God, and his righteousness. The kingdom of God is the reward of good works; His righteousness is the way of piety by which we go to that kingdom. If then you consider how great is the glory of the Saints, you will either through fear of punishment depart from evil, or through desire of glory hasten to good. And if you consider what is the righteousness of God, what He loves, and what He hates, the righteousness itself will shew you His ways, as it attends on those that love it. And the account we shall have to render is not whether we have been poor or rich, but whether we have done well or ill, which is in our own power.
The Gloss interlin.
Or, He says his righteousness, as though He were to say, ‘Ye are made righteous through Him, and not through yourselves.’
Pseudo-Chrysostom
The earth for man’s sin is accursed that it should not put forth fruit, according to that in Genesis, Cursed is the ground in thy works; but when we do well, then it is blessed. (Gen. 3:17.) Seek righteousness therefore, and thou shalt not lack food. Wherefore it follows, and all these things shall be added unto you.
St Augustine † AD 430 Serm. in Mont. ii. 16.
To wit, these temporal goods which are thus manifestly shewn not to be such goods as those goods of ours for the sake of which we ought to do well; and yet they are necessary. The kingdom of God and His righteousness is our good which we ought to make our end. But since in order to attain this end we are militant in this life, which may not be lived without supply of these necessaries, He promises, These things shall be added unto you. That He says, First, implies that these are to be sought second not in time, but in value; the one is our good, the other necessary to us. For example, we ought not to preach that we may eat, for so we should hold the Gospel as of less value than our food; but we should therefore eat that we may preach the Gospel. But if we seek first the kingdom of God and his righteousness, that is, set this before all other things, and seek other things for the sake of this, we ought not to be anxious lest we should lack necessaries; and therefore He says, All these things shall be added unto you; that is, of course, without being an hindrance to you: that you may not in seeking them be turned away from the other, and thus set two ends before you.
St John Chrysostom † AD 407
And He said not, Shall be given, but, Shall be added, that you may learn that the things that are now, are nought to the greatness of the things that shall be.
St Augustine † AD 430 Serm. in Mont. ii. 17.
But when we read that the Apostle suffered hunger and thirst, let us not think that God’s promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when He will give and when He will withhold, as He judges most for our advantage. So that should these things ever be lacking to us, (as God to exercise us often permits,) it will not weaken our fixed purpose, but rather confirm it when wavering.
The Latin text
Glossa
Postquam sigillatim de victu et vestitu sollicitudinem excluserat, argumento ab inferioribus sumpto, hic consequenter utrumque excludit, dicens nolite ergo solliciti esse dicentes: quid manducabimus aut quid bibemus, aut quo operiemur?
Remigius
Ideo autem hoc dominus repetivit, ut ostenderet hanc rem esse pernecessariam, et ut arctius eam in cordibus nostris inculcaret
Rabanus Maurus
Notandum vero, quod non ait: nolite quaerere, aut solliciti esse de cibo aut potu aut indumento, sed quid manducetis aut quid bibatis, aut quid vestiamini; ubi mihi videntur argui qui spreto victu vel vestimento communi, lautiora sibi vel austeriora his cum quibus vitam ducunt alimenta vel indumenta requirunt
Glossa
Est etiam alia sollicitudo superflua ex vitio hominum, quando fructus et pecuniam plusquam necesse est reservant, et dimissis spiritualibus, illis intenti sunt, quasi de bonitate Dei desperantes; et hoc prohibetur; unde subditur haec omnia gentes requirunt
Chrysostomus super Matth
Quia in rebus humanis fortunam credunt esse, non providentiam; neque iudicio Dei vitas suas gubernari existimant, sed incerto duci eventu; ideo merito timent et desperant, quasi qui neminem habent gubernantem. Qui autem credit se Dei iudicio gubernari, escam quidem suam in manu Dei committit; unde sequitur scit enim pater vester quia his omnibus indigetis
Chrysostomus in Matth
Non autem dicit: scit Deus; sed scit pater vester, ut eos in maiorem spem ducat: si enim pater est, non poterit despicere filios, cum nec homines patres hoc sustineant. Dicit autem quoniam his omnibus indigetis, ut magis sollicitudinem abiiciatis, quia necessaria sunt. Qualiter enim est pater qui sustinet etiam necessaria filiis non dare? Si autem essent superflua, non ita oporteret confidere
Augustinus de Trin
Non autem ista ex aliquo tempore cognovit Deus, sed futura omnia temporalia; atque in eis etiam quid et quando ab illo petituri eramus, sine initio ante praescivit
Augustinus de Civ. Dei
Quod autem dicunt quidam, haec Dei scientia non posse comprehendi, quia infinita sunt, restat eis dicere, quod non omnes numeros Deus noverit, quos infinitos esse certissimum est. Infinitas autem numeri non est incomprehensibilis ei cuius intelligentiae non est numerus. Quapropter, si quicquid scientia comprehenditur, scientis comprehensione finitur, profecto omnis infinitas quodam ineffabili modo Deo finita est, quia eius scientiae incomprehensibilis non est
Gregorius Nyssenus de Hom
Quoniam autem est providentia, per huiusmodi signa demonstratur: permanentia enim universorum, et maxime eorum quae sunt in generatione et corruptione, et positio et ordo eorum quae sunt, semper custoditur secundum eumdem modum; qualiter utique perficeretur nullo providente? Sed quidam dicunt: Deo curam esse existentium permanentiae in universali, et huius solius providentiam habere; singularia vero fieri ut contingit. Tres autem causas solas utique quis dicet non fiendi providentiam singularium: aut enim hoc quod est ignorare Deum quoniam bonum est particularium diligentiam habere; aut non velle; aut non posse. Sed ignorantia omnino aliena est a beata substantia: qualiter enim latebit Deum quod nec homo sapiens ignorabit, quod singularibus destructis, universalia destruentur? Nihil autem prohibet omnia individua perire, nulla procurante potentia. Si autem non vult, propter duas fit causas: aut propter pigritiam, aut propter indecentiam. Pigritia autem a duobus generatur: aut enim voluptate aliqua attracti pigritamur, aut propter timorem desistimus: quorum neutrum fas est cogitare de Deo. Si autem dicant non decere Deum, indignum enim esse tantae beatitudinis parvis condescendere, qualiter non inconveniens est artificem quidem procurantem universalia, nihil particularium neque parvissimum derelinquere sine procuratione, scientem quod ad totum proficit pars; conditorem vero Deum artificibus enuntiare indoctiorem? Si autem non potest, imbecillis est Deus, et impotens benefacere. Si vero incomprehensibilis nobis est singularium providentiae ratio, non propterea oportet dicere quia non est providentia; ita enim dicerent, quia numerum hominum ignoramus, neque homines esse
Chrysostomus super Matth
Sic ergo qui credit se Dei iudicio gubernari, escam suam in manu Dei committat: cogitet autem de bono et malo; de quo nisi sollicitus fuerit, neque malum fugiet, neque bonum apprehendet. Et ideo subditur quaerite autem primum regnum Dei et iustitiam eius. Regnum Dei est retributio bonorum operum; iustitia autem eius, via pietatis, per quam itur ad regnum. Si ergo cogites qualis erit gloria sanctorum, necesse est ut aut propter timorem poenae recedas a malo, aut propter desiderium gloriae festines ad bonum. Et si cogitaveris quae sit Dei iustitia, quid scilicet odit Deus et quid amat, iustitia ipsa ostendit tibi vias suas, quae amantes se sequitur. Non autem daturi sumus rationem, si pauperes sumus aut divites; sed si bene vel male egerimus, quod est in nostro arbitrio
Glossa
Vel dicit iustitiam eius, quasi dicat: ut per eum, non per vos iusti sitis
Chrysostomus super Matth
Terra autem etiam propter peccata hominum maledicitur ut non germinet, secundum illud: maledicta terra in opere tuo; benedicitur autem cum bona fecerimus. Quaere ergo iustitiam, et non deerit tibi panis; unde sequitur et haec omnia adicientur vobis
Augustinus de Serm. Dom
Scilicet temporalia; quae manifeste hic ostendit non esse talia bona nostra propter quae bene facere debeamus; sed tamen necessaria esse. Regnum vero Dei et iustitia eius bonum nostrum est, ubi finis constituendus est. Sed quia in hac vita militamus, ut ad illud regnum pervenire possimus, quae vita sine his necessariis agi non potest, apponentur, inquit haec vobis. Cum autem dixit illud primum, significavit quia hoc posterius quaerendum est non tempore, sed dignitate; illud tamquam bonum nostrum, hoc tamquam necessarium est. Neque enim (verbi gratia) debemus evangelizare ut manducemus, quia sic vilius haberemus Evangelium quam cibum, sed ideo manducare ut evangelizemus. Quaerentibus autem primum regnum Dei et iustitiam eius, idest hoc praeponentibus ceteris rebus, ut hoc propter cetera quaeramus, non debet subesse sollicitudo, ne necessaria desint; et ideo ait haec omnia adicientur vobis, idest consequenter sine ullo vestro impedimento: ne cum ista quaeritis, illinc avertamini, aut duos fines constituatis
Chrysostomus in Matth
Et non dixit: dabuntur, sed apponentur, ut discas quia praesentia nihil sunt ad magnitudinem futurorum
Augustinus de Serm. Dom
Cum autem legimus in fame et siti apostolum laborasse, non existimemus hic domini promissa titubasse; quandoquidem ista sunt adiutoria. Medicus iste, cui nos totos commisimus, novit quando apponat et quando detrahat, sicut nobis iudicat expedire. Si enim nobis aliquando defuerint (quod plerumque propter nostram exercitationem Deus sinit), non debilitat propositum nostrum, sed examinatum confirmat
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The Gloss ap. Anselm.
Having forbid anxiety for the things of the day, He now forbids anxiety for future things, such a fruitless care as proceeds from the fault of men, in these words, Be not ye anxious about the morrow.
St Jerome † AD 420
To-morrow in Scripture signifies time future, as Jacob in Genesis says, To-morrow shall my righteousness hear me. (Gen. 30:33.) And in the phantasm of Samuel the Pythoness says to Saul, To-morrow shalt thou be with me. (1 Sam. 28:19.) He yields therefore unto them that they should care for things present, though He forbids them to take thought for things to come. For sufficient for us is the thought of time present; let us leave to God the future which is uncertain. And this is that He says, The morrow shall he anxious for itself; that is, it shall bring its own anxiety with it. For sufficient for the day is the evil thereof. By evil He means here not that which is contrary to virtue, but toil, and affliction, and the hardships of life.
St John Chrysostom † AD 407
Nothing brings so much pain to the spirit as anxiety and cark. That He says, The morrow shall he anxious for itself, comes of desire to make more plain what He speaks; to that end employing a prosopopeia of time, after the practice of many in speaking to the rude populace; to impress them the more, He brings in the day itself complaining of its too heavy cares. Has not every day a burden enough of its own, in its own cares? why then do you add to them by laying on those that belong to another day?
Pseudo-Chrysostom
Otherwise; By to-day are signified such things as are needful for us in this present life; To-morrow denotes those things that are superfluous. Be not ye therefore anxious for the morrow, thus means, Seek not to have aught beyond that which is necessary for your daily life, for that which is over and above, i. e. To-morrow, shall care for itself. To-morrow shall he anxious for itself, is as much as to say, when you have heaped up superfluities, they shall care for themselves, you shall not enjoy them, but they shall find many lords who shall care for them. Why then should you be anxious about those things, the property of which you must part with? Sufficient for the day is its own evil, as much as to say, The toil you undergo for necessaries is enough, do not toil for things superfluous.
St Augustine † AD 430 ubi sup.
Or otherwise; To-morrow is said only of time where future succeeds to past. When then we work any good work, we think not of earthly but of heavenly things. The morrow shall be anxious for itself, that is, Take food and the like, when you ought to take it, that is when necessity begins to call for it. For sufficient for the day is its own evil, that is, it is enough that necessity shall compel to take these things; He calls it evil, because it is penal, inasmuch as it pertains to our mortality, which we earned by sinning. To this necessity then of worldly punishment, add no further weight, that you may not only fulfil it, but may even so fulfil it as to shew yourself God’s soldier. But herein we must be careful, that, when we see any servant of God endeavouring to provide necessaries either for himself, or those committed to his care, we do not straight judge him to sin against this command of the Lord in being anxious for the morrow. For the Lord Himself, to whom Angels ministered, thought good to carry a bag for example sake. And in the Acts of the Apostles it is written, that food necessary for life was provided for future time, at a time when famine threatened. What the Lord condemns therefore, is not the provision of these things after the manner of men, but if a man because of these things does not fight as God’s soldier.
St Hilary † AD 367
This is further comprehended under the full meaning of the Divine words. We are commanded not to be careful about the future, because sufficient for our life is the evil of the days wherein we live, that is to say, the sins, that all our thought and pains be occupied in cleansing this away. And if our care be slack, yet will the future be careful for itself, in that there is held out to us a harvest of eternal love to be provided by God.
The Latin text
Glossa
Prohibuerat sollicitudinem praesentium rerum; modo prohibet sollicitudinem futurorum vanam ex vitio hominum provenientem, cum dicit nolite ergo solliciti esse in crastinum
Hieronymus
Cras in Scripturis futurum tempus intelligitur, dicente Iacob: exaudiet me cras iustitia mea, et in Samuelis phantasmate pythonissa loquitur ad Saulem: cras eris mecum. De praesentibus ergo concessit debere esse sollicitos qui futura prohibet cogitare. Sufficit enim nobis praesentis temporis cogitatio; futura, quae incerta sunt, Deo relinquamus. Et hoc est quod dicitur crastinus enim dies sollicitus erit sibi ipsi, idest ipse affert sollicitudinem suam secum. Sufficit enim diei malitia sua. Hic malitiam non contrariam virtuti posuit, sed laborem et afflictionem et angustiam saeculi
Chrysostomus in Matth
Nihil enim ita dolorem infert animae ut sollicitudo et cura. Cum autem dicat quod crastina dies erit sollicita de seipsa, volens manifestius facere quod dicitur, prosopopoeiam facit temporis, secundum multorum consuetudinem, loquens ad plebem imperfectam: ut enim eos magis moveat, ipsos dies conquerentes inducit pro superflua cura. Numquid enim dies non sufficiens habet onus, idest curam suam? Quid igitur eam aggravas magis, curam quae pertinet ad alium diem apponendo?
Chrysostomus super Matth
Vel aliter. Per hodie haec solum significantur quae habemus in vita praesenti necessaria. Quia autem dicit cras, quod superfluum est ostendit; dicit ergo nolite solliciti esse in crastinum, idest, nihil curetis super id habere quod necessarium est vobis ad vitam quotidianam: quod enim superfluum fuerit, quod est cras, curabit se. Et hoc est quod dicit: crastinus enim dies sollicitus erit sibi ipsi; ac si dicat: superflua cum congregaveris, ipsa se curabunt; te quidem eis non fruente, invenient dominos multos, qui ea procurent. Quid ergo curas de illis, quorum potestatem aliis es dimissurus? Sufficit enim diei malitia sua; quasi dicat: sufficit tibi labor quem pateris propter necessaria; noli de superfluis laborare. Vel aliter
Augustinus de Serm. Dom
Non dicitur crastinus dies nisi in tempore, ubi praeterito succedit futurum. Ergo cum aliquid boni operamur, non terrena, sed aeterna cogitemus. Crastinus enim dies sollicitus erit sibi ipsi, idest, cum oportuerit, sumamus cibum et huiusmodi, scilicet cum necessitas urgere coeperit. Sufficit enim diei malitia sua; idest, sufficit quod ista sumere urgebit necessitas; quam malitiam nominat, quia poenalis est nobis: pertinet enim ad mortalitatem, quam peccando meruimus. Huic ergo poenae temporalis necessitati noli addere aliquod gravius: ut non solum eam patiaris, sed etiam propter hanc explendam milites Deo. Hic est cavendum, ne cum viderimus aliquem servum Dei providere ne ista necessaria desint vel sibi vel eis quorum cura sibi commissa est, iudicemus eum contra domini praecepta facere, et de crastino esse sollicitum: nam et ipse dominus (cui ministrabant Angeli) propter exemplum loculos habere dignatus est. Et in actibus apostolorum scriptum est, quae ad victum sunt necessaria, procurata esse in futurum propter imminentem famem. Non ergo hoc dominus increpat, si quis humano more ista procuret; sed si quis propter ista non militet Deo
Hilarius in Matth
Hoc etiam totum sub dicti caelestis significantia continetur. Iubemur igitur non ambigere de futuris. Satis enim vitae nostrae malitia dierum quibus vivimus, scilicet peccata, sufficiunt, ut circa haec purganda omnis vitae nostrae meditatio laborque versetur. Cessante autem cura nostra, ipsa futura sollicita sunt, dum nobis aeternae caritatis profectus Deo procurante proponitur
6:1
Take heed. &c. Instead of alms, some Greek Codices read δικαιοσύνην, righteousness, or justice. This is the reading of the Syriac and the Latin Vulgate. The Complutensian, Royal, and other Greek Codices read alms. The Arabic translates mercy of which the Saviour speaks next. For this is in Scripture κατ ε̉ξοχην, or par excellence, a common word for righteousness, as I have shown on 2Co 9:10. Hence S. Chrysostom reads justice, understanding alms. After Christ in the preceding chapter had expounded one by one the precepts of the Law, which prescribe all righteousness, i.e., whatever is just, and right, and holy, or all good works, now, in this chapter He proceeds to teach the way of doing things holily and rightly, that we should do them with a right intention, and with the desire of pleasing God, not man. He begins with alms. Then He teaches how we ought to pray, and next how to fast; for with these three vain glory is wont chiefly to be bound up, says S. Chrysostom.
6:5
That ye may be seen. The word that denotes the intention and the end. "Do not do holy and just works with this intention and object, to be seen and praised of men, for this is vain ostentation." But Christ does not here forbid them to be done publicly, and advantageously, that men may see them and glorify God. Whence S. Gregory says, "Let thy works be so done openly that thy intention may remain in secret, and that we may afford an example of good works to our neighbours, so that yet with our intentions, by which we seek to please God only, we may always desire secrecy." Moreover, vain glory eats out all the dignity, worth, and merit of good works, like the worm the gourd (Jonah iv.). Otherwise ye have no reward, &c. The reward of vain glory is the applause and favour of men. He who seeks to please men displeases God. For God, forasmuch as He is the author of good works, desires to be the object and end of the same, that we should do them for God, and refer them to His glory. Wherefore S. Paul says, "For if I yet pleased men I should not be the servant of Christ." S. Basil (in Constit. Monast. c. 11) calls vain glory the robber of good works. "Let us fly from vain glory," he says, "the insinuating spoiler of good works, the pleasant enemy of our souls, the moth of virtues, the flattering ruin of our good things, who colours the poison with the honeyed mixture of her deceit, and who holds out to the souls of men her deadly cup. And I think she does this that men may the more greedily drink her down, and never be satiated with her. How sweet a thing is human glory to those who have not had experience of it!" When thou doest thine alms do not sound a trumpet before thee. Syr. do not blow a horn. When the Scribes and Pharisees were about to give away alms in the public streets they either sent a trumpeter before them, or else blew a horn themselves, under the pretext of drawing together by that means crowds of poor persons, who might run and receive alms, but in reality out of ostentation, and that their liberality might be seen and talked of by those who flocked together. Observe that Holy Scripture, the prophets, but above all Christ, detest hypocrisy and hypocrites, who intend one thing in their heart, and pretend something else outwardly. For Christ is truth, simplicity, sincerity itself; wherefore He hates all falsehood and duplicity. Moreover, hypocrites are like the monstrous beasts which S. John saw in the Apocalypse (chap. 9.), for they had the faces of women and the tails of scorpions. In the same manner hypocrites smile with their faces, and flatter with their mouths, but at the last they secretly strike and sting. Yet these very hypocrites, whilst they wish to hurt others, hurt themselves far more, "for there is nothing hid which shall not be revealed." Wherefore their hypocrisy and fraud is easily detected, by which means they are confounded and lose their fame and credit, and become hateful unto all men. Wherefore David prays against hypocrites, and at the same time threatens them with most dreadful punishments (Psa 120): "Deliver my soul, O Lord, from lying lips and from a deceitful tongue. What reward shall be given or done unto thee, O thou false tongue? Even mighty and sharp arrows with hot burning coals."
They have their reward their, i.e., their own, viz., what they sought for. Again, their own is what is agreeable and congruous with their vanity, that of which alone they are worthy, that, like chameleons with wind, they may feed upon fleeting popular breath. How foolish are merchants like these, who, when by alms they might buy heavenly and eternal riches, neglecting these, prefer to buy the empty praise of men, that is, vain words, which beat the air, and then pass away! But thou, when thou doest thine alms, &c. Omitting various explanations which are here collected by Maldonatus, I would say briefly, the meaning is as follows: Avoid ostentation in thine alms and thy virtue, and as far as thou canst, seek for secrecy, that thou mayest not be seen of men, nor thy virtue talked about, that if, per impossibile, thy left hand could have eyes, it should not be able to see what good thy right hand doth, what, or how great alms thou dost bestow. It is a parabolical hyperbole common among the Syrians. Thus S. Chrysostom, Theophylact, and others. And as S. Jerome says in his Epitaph of Fabiola, "Virtue which is concealed rejoices in God as her judge." That thine alms, &c. Openly, i.e., says S. Augustine at the Resurrection, "Thou shalt be blessed, because the poor have not wherewith to recompense thee; but there shall be a recompense given thee at the Resurrection of the just, when the Lord, as the Apostle says, 'shall reveal the hidden things of darkness, and make manifest the counsels of the heart, and then shall every man have praise of God.'" Just and congruous reward of secret work is public praise in the judgment. For Christ will reward thy secret work publicly in the judgment before God, angels, and men with eternal glory. Thus when S. Martin had divided his cloak, and given half of it to a poor man, in the night following, Christ appeared to Martin, clad in the same cloak, and praised him in the presence of the angels, saying, "Martin, while yet a catechumen, has clothed Me with this garment." But if thou make a show of thine alms, or any good work, God will hide it so that no one may behold, admire, or remember it: but if thou hide it God will manifest it to the whole world, especially in the Day of judgment. Thus S. Gregory gave alms to an angel in form of a shipwrecked sailor. He gave him large alms, again and again, when the angel asked them, but always in secret. But through this he gained the very summit of public glory; for the angel afterwards revealed that it was for this cause Gregory had deserved the chief bishopric of the Church. So Christ, in the form of a ragged beggar, asked of S. Catherine of Sienna first her tunic, then her cape, then her gloves, all of which she freely and secretly gave Him. On the following night He appeared to her, showing her the tunic bespangled with jewels, and promising that he would give her an invisible gown, which would preserve her from all cold (wherefore in future she never felt any cold), and in heaven public and illustrious glory. (So Raymund in her Life.)
Ver. 5. And when ye pray, &c. Foolish and imprudent was this vanity and ostentation of the Scribes by which they affected the public streets, where was a greater crowd of people, that they might stand before them, and exhibit their prayers and devotion, when they ought rather to have sought for a secret place for prayer, in which they might collect their thoughts, and converse with God alone without distraction. What therefore is commonly said of three places unfit for study, that it is useless at a window, in the street, by the hearth, because of the various distractions which occur at those places, may be even more truly said of prayer. Prayer is useless at a window, in the street, by the hearth.
Stand praying. From this and other passages Jansen is of opinion that the Jews stood, not knelt, to pray. But I say that the Priests and Levites sacrificed and sang Psalms to God standing, and the people who were present also stood, because if they had knelt they would have been unable to witness the sacrifices, especially in a great press of people, on account of the screen, three cubits in height, interposed between them and the altar. Again the people stood to hear a sermon, or to receive benediction, as in Solomon's case; also in a solemn thanksgiving for victory, or any similar benefit, as we stand when a Te Deum is sung. S. Azarias and his fellows stood and sang the Benedicite in the fiery furnace of Babylon. But at other times, the Jews prayed kneeling, especially in acts of adoration or penitence. Especially Solomon at the Dedication of the Temple prayed and worshipped kneeling. For mark this, ye courtiers and delicate ones, who like the Jews, bend one knee to Christ he kneeled with both his knees upon the ground. (1Ki 8:54). So Daniel kneeled down three times a day and worshipped God. So Mic 6:6. "I will bow my knees to the Most High God." For this is the manner of adoration among all nations. Hence the words, "I will leave me seven thousand men in Israel, whose knees have not been bowed to Baal." And God says (Isa 45:23), "Every knee shall bow to me." And (2Ch 29:30), "They bowed their knee and worshipped." This standing then to pray on the part of the Scribes and Pharisees was a part of their pride and vanity. They thought themselves to be worthier and holier than the rest of the people. As for Christians, from the very beginning they have been accustomed to kneel down to pray. For when Christ was near to die, he prayed, kneeling down; yea, prostrating Himself upon the earth. See also S. Peter (Act 9:40), and S. John (Rev 19:10, Rev 22:8); and S. Paul (Act 20:36; and Eph 3:14, "For this cause I bow my knees to the Father of our Lord Jesus Christ"). Christians, therefore, in memory of the fall of Adam and his posterity, pray kneeling at all times except Sundays and the Paschal season, when they pray standing, in honour and as a figure of the Resurrection of Christ, as S. Justin teaches (Quæst. 115), "Whence is this custom in the Church? Because we ought to retain in everlasting remembrance both our fall through sin, and the grace of our Christ by which we have risen again from our fall. So for six days we kneel in token of our fall through sin, and on the Lord's Day we stand in token of our deliverance from sin and death." S. Irenæus teaches that this practice began in the time of the Apostles. (Lib. de Paschat.) Tertullian enjoins the same custom. (Lib. de Corona Militis. c. 3.)
6:6
But thou... enter into thy closet. Gr. ταμει̃ον, i.e., any private place such as thy bedchamber; Vatablus renders, thy cell. SS. Augustine, Jerome, and Ambrose understand by closet the heart or the mind, and their privacy, as though he who prays should enter there and shut it, so that no distractions may creep in to draw away the soul from God. As S. Jerome says: " Shut the door i.e., shut thy lips and pray inwardly in thy mind, as Hannah, the mother of Samuel, did" (1Sa 1:13). Hear S. Ambrose: "The Saviour says, Enter into thy closet, not that which is enclosed by walls which shuts up thy bodily limbs, but the closet which is within thee, in which thy thoughts are enclosed. This closet for prayer is ever near thee, and ever private, of which there is no witness or judge but God alone." "God who," says S. Cyprian (Tract. de Orat.), "is the hearer of the heart, not of the voice." It was a saying of Francis, that "the body is a cell, and the soul a hermit, which tarries in its cell wheresoever it may be, even among men, to pray to the Lord, and meditate upon Him. Cassian gives another reason (Collat. 9, c. 34): "We must pray in silence, that the intention of our prayer may not become known to our enemies the demons, lest they should hinder it." This meaning is true, but mystical rather than literal. But there is no reason why closet here should not be understood in its plain ordinary sense, of any private place. Hear S. Cyprian: "The Lord bids us pray secretly in hidden places apart, in our very chambers, because it is more agreeable to faith, in order that we may know God is everywhere present, hears and sees all, and in the plenitude of His majesty penetrates the most hidden and secret places, as it is written. "Am I a God nigh at hand, and not a God afar off." (Jer 23) So, then, Christ does not here condemn public prayer in church, which has been the common laudable practice both of Jews and Christians, as is plain from 1Ki 8:29, Act 1:24. Tertullian (in Apol. c. 30.) writes. "Looking up thitherwards (to heaven), we Christians pray, with hands expanded as innocuous, with head uncovered, because we are not ashamed." For the Jews, especially the priests, were wont to pray with their heads covered, as I have said on the Pentateuch. Our missionaries also in China cover their heads when saying mass, in accordance with an Indult of Pope Paul V., because among the Chinese it is a mark of disgrace to uncover the head. "Finally," proceeds Tertullian, "we pray without a prompter, because we pray from the heart." Lastly, the temple is the proper place of prayer, in which one and all may pray to God as secretly as though they were praying in their own bedchambers. That is indeed a ridiculous heresy which has sprung up lately in Holland, from a wrong understanding of this passage by a certain innovator, who rejects all temples, and holds the conventicles of his sect nowhere but in bedrooms. The Calvinists, too, when they ask a blessing before meat, cover their faces with their hats, that they may pray in secret; but then a hat is not a bedchamber, as is very plain.
6:7
Ver. 7. But... much speaking. Gr. Battologia, i.e., a trifling and futile profusion and repetition of words, as if by this their rhetoric they would give God information concerning His own affairs, and would bend Him to concede what they ask, as orators by their rhetoric endeavour to move judges to acquit an accused person. Christ therefore here teaches that the essence of prayer does not consist in words profuse and drawn out, but in converse of the soul with God; and that the object, and, as it were, the soul of prayer is the desire and pious affection of the mind, which, however, does not, of course, exclude outward expression in words.
6:8
Be ye not therefore like unto them, &c. It means, the heathen think that God is ignorant, or at least does not consider their miseries and wants, from which they pray God to deliver them. They use, therefore, many words, that they themselves may tell Him of them. But they err, for God knows and considers their wants far more than those who pray. Still He wishes to be prayed to, and often He will not succour without being asked, that men may recognize both their own miseries and God's mercies, and may know that they are not delivered by their own merit, but by the gift and grace of God. S. Augustine adds, "that God in prayer exercises our desire, that by it we may be able to receive what he is preparing to give. For that is something very great indeed, but we are too small and narrow to receive it."
6:9
Thus therefore ye shall pray: Our Father, &c. Christ here delivers to Christians a method of prayer, but He does not command that we should use these words and none else, but only teaches the things which should be asked of God, and in what order and with what brevity they may be asked. Well, however, does the Church use these very words of Christ, as being divine, most brief, clear, and efficacious. Whence S. Cyprian (Trac. de Orat. Domini) says, "What can be more real prayer to the Father than that which proceeded from the mouth of the Son, who is the Truth?" Note, the Lord's prayer comprises all the things which should be asked of God, whence Tertullian (lib. de Orat. 1) calls it the Breviary, that is, the compendium of the Gospel, in the same way that the Ecclesiastical Office recited daily by priests is a compendium of the whole of Scripture, whence it is commonly called the Breviary. S. Augustine (Epist. 121, lib. 2, de Verb. Dom.), and Theologians after him, divide this prayer into seven petitions, the three first of which deal with the honour of God, the remaining four with our service. For first, before everything else, we must seek the honour of God. For this is our end, and involves our beatitude, and the means by which we may attain unto it.
Our Father. This, says Tertullian, is the title of goodness and power. By Father, S. Cyprian, Chrysostom, and Ruperti, understand the First Person of the Sacred Trinity, for to Him as it were the principium of the Trinity, the Church addresses most of the prayers, or collects in the Mass, and desires that they may be heard through the merits of the Son, saying, Through our Lord Jesus Christ, Thy Son. But other writers more correctly understand the whole Trinity or Godhead, because all the Three Persons operate equally in all things ad extra, and therefore all are equally to be invoked. By the word Father, we are put in mind of all God's immense benefits, and consequently of that utmost fidelity, reverence, and love which we owe to God, and how we ought to strive to please Him as our Father. For what can be dearer to a child than a father? Or whom ought he to strive more to please? S. Cyprian bids us observe "the wonderful condescension of God, who bids us pray in such wise that we should call God our Father, and that as Christ is the Son of God, so we also, for whom eternity is laid up in store, may call ourselves the sons of God. Hence he gathers that "we ought to remember that when we call God, our Father, we should act as sons of God, that as we have complacency in God being our Father, so He likewise may have complacency in our being His children. Let us have our conversation as temples of God, that it may be evident that God dwelleth in us. Nor let our actions be degenerate from our spirit, that we who have begun to be celestial and spiritual may think and act only after a heavenly and spiritual manner."
Our. Christ does not here say, My Father. For this expression is appropriate to Christ alone, who is the only Son of God by nature, says the Gloss. But He says, Our Father, because He is speaking in behalf of all, that He may teach that God is the Father of all, and that all we are brethren, and ought therefore to love one another and pray for one another. "So," says S. Cyprian, "He would that one should pray for all, in such manner as He Himself bore all in one." And the Auctor Imperfecti says, "That prayer is more pleasing to God, not which necessity pleads, but which the charity of brotherhood presents." Christ willed that each should pray for all, that all might pray for each, that every one should have the gain not only of his own prayers, but obtain the profit of every one else's prayers. This is spiritual interest and usury indeed.
Which art in heaven. This expression signifies, first, the supreme power and dominion of God, that He is both able and willing to grant whatever we ask; that as being Father, he is most good, but that He is also most great. 2. It signifies our inheritance, which we hope for by reason of our adoption of God our Father, and that it is heavenly, not earthly. 3. Christ admonishes us that when we pray, we should transfer our thoughts from earth to heaven, where God manifests His glory to angels and saints. So S. Chrysostom. Therefore when we pray we turn to the east, where the sun rises, says S. Augustine, that we may be all instructed to turn to God.
Hallowed be Thy Name. 1. S. Ambrose and S. Chrysostom understand by this hallowing, the sanctification of God in our Baptism, that having received this sanctification it may remain in us. For we have need, says Cyprian, of a daily sanctification, that we who sin daily may be daily sanctified. 2. Tertullian explains it to mean, make men holy. But by this meaning the first petition would become identical with the second, Thy kingdom come. More correctly therefore SS. Augustine, Chrysostom, and others explain thus: Grant, O Lord, that not the names of idols, or devils, of Mahomet, of Arius, or Luther, or Calvin, but that Thy Name may be hallowed among men. Moreover, name may be here understood properly, and figuratively for the thing named, and this, 1. For the Deity Itself, as though He said, "Let Thy name, i.e., mayest Thou Thyself, O Lord our God be hallowed." 2. For the honour and glory of God, for we pray that these may be had in honour by all men. 3. For the attributes of God, as His omnipotence, wisdom, justice, mercy. And the meaning will be Grant, O Lord, that men may know, worship, and sanctify Thee Thyself, as One in Essence, Three in Person, as well as Thine omnipotence, wisdom, &c. And so may they celebrate and glorify them continually, both with heart and tongue, in life and actions; and not Christians only, but Pagans, Jews, and heretics, by having a true faith in Thee, and a true love towards Thee, in a word, that Thou shouldst convert them to Thyself. Note, the Holiness of God is the most sacred majesty, perfection, Divinity of God, His purity, faithfulness, goodness, and other Divine attributes, which the Seraphim behold, rapt as it were in an ecstacy, and which they so admire and are amazed at, that they sing for ever, "Holy, Holy, Holy, is the Lord God of Sabaoth; the whole earth is full of His glory." Hence, too, the Blessed Virgin, when she had conceived in her mind and her womb the Holiness of God, the Eternal Word, cried out in glad amazement, "My soul doth magnify the Lord," &c. "For He that is mighty hath done to me great things, and holy is His Name." When we say, Hallowed be Thy Name, we also desire our own sanctification. We cannot sanctify God as He is in Himself, nor can we increase His eternal and infinite glory; but when we sanctify God, sanctity is added to, and increases in, ourselves, that is to say, holy faith, holy charity, the holy worship of God. By these things we are sanctified inwardly, and we hallow God outwardly, because by means of our holiness the holiness of God is glorified and made known among men. Lastly, all our own hallowing of God is finite and poor; learn therefore that there is a twofold way of infinitely hallowing God. The first is, "Glory be to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end. Amen." That is, I ascribe to God that infinite glory which He has had from all eternity, that glory with which the Father, the Son, and the Spirit perpetually glorify each other with Divine and infinite praises. The other way is, when we offer Christ crucified to God in the Mass. For Christ, because He is God and Man, is a Divine Victim, commensurate with God, and infinite. Iterate then, and constantly use, both these methods that thou mayest hallow God as He deserves, and as He ought to be sanctified and glorified.
6:10
Thy kingdom come. This is the second petition of the Lord's Prayer. The kingdom of God is fourfold. 1. It is the empire of God over all created things. Of this it is said in Psa 145 "Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all ages." 2. God's mystical kingdom: by it, through faith and grace, He reigns in the hearts of the Faithful. It is such a kingdom as this, that the devil should cease to reign in the world, and that sin should no longer reign in our mortal bodies, that S. Ambrose, S. Jerome, and Euthymius think is here meant. Hear S. Arnbrose (lib. 6 de Sacrament. c. 5): "The petition is, that the kingdom of Christ may be in us. If God reign in us, the adversary can have no place in us. Fault, or sin reigns not, but virtue reigns, modesty and devotion reign." 3. The kingdom of God is in heaven, in which He happily and gloriously reigns among the Blessed. This is what Tertullian and S. Cyprian here understand. "Well indeed," says the latter, "do we pray for the kingdom of God, that is, the heavenly kingdom, because there is also an earthly kingdom. But he who has renounced the world is already greater than its honours and its kingdoms; and thus he who dedicates himself to God and to Christ desires not earthly but heavenly kingdoms." 4. That is the kingdom of God, most perfect and complete, in which, after the kingdom of the devil, after sin and death have been altogether conquered and destroyed, God alone shall perfectly rule over both His friends that is, the saints and His enemies, i.e., the impious and the reprobate. And this shall be at the Resurrection and the Day of Judgment, of which 1Co 15:28. This is the best way of understanding this petition; for, as I said, these three first petitions are concerned directly only with God's honour and glory, and with ours only as a consequence. The meaning, then, is this We pray, O Lord, that Thou mayest reign wholly, and without any adversary, that all creatures whatsoever may be wholly subject unto Thee. Hence, also, we ask, as a consequence, for ourselves, that we may be speedily translated from this world, as from a wearisome pilgrimage and a perilous warfare, to the kingdom of everlasting glory and happiness, that we may reign with Christ and His saints for ever. For then shall God wholly reign in us, and we in God, according to these words of the Apocalypse, "Thou hast made us to our God a kingdom and priests, and we shall reign upon the earth." For then shall "God be all in all." (1Co 15:28).
Thy will be done, &c. This is the third petition, although Tertullian (lib. De Orat.) places it second, and the third, Thy kingdom come. This petition, also, has respect to God and God's kingdom, because the more God's will is done, the more God's kingdom is extended. For the great honour of God, the great empire of God, is that all men and all things should be subject to His will, and that it should be fulfilled in all. Now the will of God is twofold. The will of well-pleasing, and the will of signification, or absolute and optative will. The will of well-pleasing in God is that with which God absolutely wills a thing to be done, which will is always fulfilled, and which nothing can hinder or delay, according to the words of Ps. cxxxv., "Whatsoever the Lord pleased (voluit, Vulg.) that did he in heaven and earth." And in Is. xlvi., "All my counsel shall stand, and all my will shall be done." (Vulg.) In this will we must acquiesce, either by rejoicing at it, or by submitting to the adversity which it may bring upon us. The will of signification is that by which God signifies that He wishes His laws and precepts, which He has imposed upon us, to be done by us. All the Fathers understand this petition to speak of this second will. The words, therefore, do not apply directly to God's will of efficacy and good pleasure, for it cannot but be fulfilled, but to that desiring and commanding will of God which theologians call significative. The meaning, then, is "Grant, O Lord, unto us Thine abundant and efficacious grace, that, by means of it, all men may, both in doing Thy behests and in suffering what Thou willest, obey thy will with as much alacrity and concord as the angels obey it in heaven." So S. Jerome, Chrysostom, Theophylact, &c. Christ seems here to allude to the words of Psa 103:20-21, "Bless the Lord, all ye angels of his, ye that excel in strength, doing his will, and hearing the voice of his words. Bless the Lord, all his virtues, which do his will." (Vulg.) We ought, therefore, to imitate the promptitude, swiftness, and perfection of the angels in fulfilling the will of God, that we may venerate and honour it, and in so doing we shall do good to ourselves. For, as the Apostle says (1Th 4), "This is the will of God, even your sanctification." Note 1. The optative will of God which is termed significative. First, as commanding, by which He commands, or forbids something to be done. This we are always bound to fulfil. The other, persuading and counselling, by which He counsels us to embrace a state of poverty, or virginity, or a state of perfection, &c. This we are not bound to fulfil absolutely; for we may decline on account of some special honest cause, as, for example, infirmity, temptation, the duty of succouring our parents, or the State something which God has only counselled generally. The reason is, that God neither wills with an absolute will that which He only counsels, nor does He will to bind me to this particular thing. Hence I am not bound to fulfil it. But it is otherwise with respect to God's will of commanding. Note 2. Our will ought to be conformed to the Divine will. First, effectively, because that our will may be good, it ought to will that which God wishes it to will that, namely, which the law of God wishes it to will and do. For our will ought to submit itself to the Divine law and will, as creating and ordering all things. 2. Objectively: Our will ought to consent to the Divine will, as to its formal object, or as to the reason of willing. That ours may be a right will it ought to will that which is good and conformable to right reason, and, therefore, to the Divine will. For the Divine will wills that which right reason declares ought to be done. For the eternal Law which is in the mind and will of God is the norm and the rule of all goodness and all virtue. 3. Our will, in order to be good, is not bound always to conform itself, with respect to the material object or thing willed, even when this is known, to the Divine. This is plain from examples of Holy Scripture. For God willed Sodom to be overthrown; but Abraham, as far as he was concerned, wished it not to be, wherefore he prayed to the Lord that He would not destroy it. God willed that the infant which was born to David of adultery should die. David was intensely grieved that it should die. God willed that Christ should not come in the flesh until 4,000 years had elapsed. The prophets desired that Christ should come quickly. God willed to forsake the Jewish nation, and to transfer His beneficences to the Gentiles. But Paul was so grieved at this that he wished to be anathema from Christ to avert it. In fine, this is so true, that God can command me to will something which He Himself willeth not. Thus He commanded Abraham to will to slay his son, whom, nevertheless, God willed not to be slain. The reason is that what God willeth may be inconvenient and troublesome to man. For, as S. Augustine says, one thing is suitable for man, another thing for God (Enchirid. 101). Whence, so far as it is troublesome, a man may will it not, and grieve over it. But this affection will be n accord with the Divine will in general. For piety and charity dictate that it is right that we should desire our own safety and that of our friends, and that we should, as far as we can, procure it. But if we perceive afterwards that it is the absolute will of God that this should not be, we must not fight against it, nor murmur at it, but rather submit humbly to it, and acquiesce in it, and say with Christ in the garden, "Not My will, but Thine be done." For that first will of ours, differing from God's will, as respects the thing willed, is wishing (velleitas) rather than absolute will. Wherefore, it always includes this condition, expressed or implied, "if it so please God." Hence it follows further that we are not bound to will those things which happen by God's permission only; indeed, there are some things which we ought not to will, as sins, for neither does God in any manner will these. And some other things which are not sins we are not bound to will: we may wish them not to happen, and with all our might strive against them, such are slaughters, the destruction of cities. Yet even in such things as these it seems best to say with the Psalmist, "Just art thou, O Lord, and right is thy judgment." (Vulg.) Wherefore it is better, for the most part, to consider that these things are permitted by the just judgment of God for His glory, and to acquiesce in the Divine dispensation, rather than to vex ourselves by grieving too much over them. We can, therefore, be unwilling that such things should happen, so far as evils spring from them, and yet will them so far as God wills them to be for the just punishment of sins. For this is God's absolute will, which is called of God's good pleasure, to which we ought to consent by rejoicing in good things, and by suffering without murmuring in evil things, as when God chastises us with famine, or pestilence, or war. As Maldonatus says, "We ask that the will of God may be done in us, as well as by us; for it is of greater importance that the very least part of the will of God should be done than every good of a creature, quà creature, should befall. And S. Cyprian (Traci. de Mortalitate), when he was exhorting his people to bear patiently the pestilence which was at that time devastating the province, says, "We should remember that we ought to do not our own will but God's, according to what the Lord has bid us daily pray." That is a notable thing which we read in the Life of S. Christina (apud Surium, Jun. 23). On the same day on which Jerusalem and the Cross and Sepulchre of Christ were captured by Saladin and the Saracens, she, who was then in Belgium, knew what had happened by revelation from God, and yet she rejoiced in spirit. When asked why she rejoiced, she answered thus: "Christ hath decreed, that for the indignity done to Him that land should be subject to this ignominy, although it was sanctified by His Passion; yet it shall return with Him in the end of the world, when, for the sake of recovering that soul which is to live for ever, and which was redeemed with His blood, men shall be turned from iniquity to a zeal for righteousness, and shall shed their own blood, and shall, as it were, recompense the death of the Saviour with great devotion." To this we may add that infidels relatively live better and offend God less than professing Christians who know God better, and have received greater benefits from Him. Wherefore the Holy Land was given up by God to Saladin and the Saracens on account of the multitude of the enormities which the Christians committed who inhabited it, such as not even the Turks are wont to commit. These enormities are graphically described by Marinus Sanutus, in his work entitled The Secret Cross of Christians. Lastly, R. Gamaliel (in Pirke Avoth, c. 2) well says, "Make God's will altogether thine own will; yea, leave thine own to fulfil His. For thus will God make the will of others concordant with thine." This is the congruous reward of obedience, that like as we obey the Divine will, so will others obey and consent to our will.
As in heaven, so in earth. "He bids us who have our conversation here below have fellowship with the inhabitants of heaven; and He would that before we come to that habitation above, we should make earth another heaven." The hieroglyphic of prayer is a golden chain let down from heaven with the motto, Thus are we drawn to the stars. Homer feigned that a golden chain was let down from heaven by Jupiter, that the rest of the gods who were living upon earth might attach themselves to it and drag him out of heaven. They, endeavouring to do this with all their might, were by it, beyond their expectation, drawn up as by a ladder into heaven. This is the symbol of prayer, for prayer is the ascension of the mind to God; and D. Dionysius affirms it to be the golden chain by which we draw God Himself to us, and draw ourselves to Him, when we submit our will to His most just and infallible will. And this is the great result of our prayers; and this Christ Himself has expressed for us in these words of the Lord's Prayer, Thy will be done in earth, as it is in heaven. Mystically, S. Cyprian by heaven understands the righteous, and by earth, sinners: Grant, O Lord, that sinners may do Thy will as the righteous do it. Second. S. Augustine by heaven understands Christ, who descended from heaven to earth, that He might espouse earth, i.e., the Church on earth to Himself by the Incarnation; as though He had said, Grant, O Lord, that like as Christ doeth Thy will in all things, so also the Church may do it; for she is the Spouse of Christ, whom it behoveth to be in all things conformed to her Bridegroom. Moraliter. The sanctity, rest, joy, and perfection of a Christian consist in denial of his own will and conformity with the will of God. As S. Bernard says (Serm. 28 in Cant.), "This conformity marries the soul to the Word." S. Gertrude was wont to repeat these words, Thy will be done, three hundred and sixty-five times a day with the greatest devotion, and she perceived that this was a sacrifice most pleasing to God. Once, when she was told by God to make a choice of either health or sickness, she replied, "I most fervently desire that Thou wouldst not do my will but Thine." And by this means she abode in the deepest peace and joy. For he who knows that he possesses all things in God, and counts all other things as nothing, and considers God's will as the best, and rests wholly in it is able to say with the Psalmist, "I will lay me down in peace and take my rest;" and with S. Augustine (lib. 1 Confess., c. 1), "Thou, O Lord, has made us for Thyself, and our heart is restless until it resteth in Thee." There is extant a short but famous dialogue of S. Catherine of Sienna upon this subject, in which she teaches that the utmost peace and perfection consist in conformity to the Divine Will; that a man should plainly and wholly resign to that Will not only his own will but all that he is or has, and should say everywhere and always in every event whatsoever, Thy will be done. S. Catherine had fashioned an abode in her heart, with chambers tabulated according to the Divine Will; and in it she was wont to dwell most happily and holily. In it she shut herself up, so that she thought nothing, said and did nothing, save what she believed would be pleasing to the Will of God. And therefore the Holy Spirit was wont to teach her whatever ought to be done; for she had heard from God, "Believe, My daughter, that thy God is better able to know and will what is for thy good than thou art; and therefore to order and direct all things, prosperous and adverse, for thy good, far more surely than any father and mother care for, and procure benefits for, an only child "
6:11
Give us this day our supersubstantial (many MSS. read daily) bread. This is the fourth petition, in which we begin to ask for the things which concern ourselves. S. Chrysostom connects this petition with the one preceding thus: "I, Christ, bid you ask that the will of God may be done by you, as it is done by the angels. I do not, however, equal you to the angels, for ye have need of bread; but they require it not, for they are immortal and impassible, ye are mortal and fragile." Hence Ruperti (lib. 17, in Gen 25) concludes that all men, even princes and kings, are beggars from God. For as God fed the children of Israel for forty years in the wilderness, by raining down manna upon them from heaven, so every day, when we sit at table, God as it were rains food upon each of us from above. Hence David says, "I am a beggar and poor. The Lord careth for me." (Psa 40:17, Vulg.) "Let us all," says Ruperti, "say as mendicants before the doors of Divine grace, Give us this day our dailv bread." Hear S. Augustine: "A beggar asks of thee, and thou art God's beggar. For we all, when we pray, are God's beggars; we stand at the door of the great Father of the family, yea we prostrate ourselves, we groan as suppliants, wishing to receive something, and that very something is God Himself. What doth a beggar ask of thee? Bread. And what dost thou ask of God but Christ, who saith, 'I am the living Bread which came down from heaven ?'"
Supersubstantial. You ask what is supersubstantial bread ? I reply the Greek is ε̉πιούσιον, which is found only here and in S. Luk 11:3. Luk 11:1. Angelus Caninius (lib. de Nom. Heb. N. Test.) translates to-morrow's bread, for ε̉πιουσια ημερα is often put for the following day. He would paraphrase the petition thus, "As on the day of preparation, or Friday, the Hebrews in the wilderness collected manna for the Sabbath, on which day they were to rest, so do Thou, O Lord, give us this day bread for to-morrow, for we are not solicitous for anything beyond, but after to-morrow we await, and as it were prepare ourselves for the Lord's Resurrection, and the eternal jubilee. Therefore, we collect our baggage, and only ask for bread for to-morrow. It is in favour of this that S. Jerome writes that the Hebrew Gospel of the Nazarenes reads מחר machar, i.e. "for tomorrow." Whence S. Athanasius (Tract. de Incarn. Verb.) thinks that we here ask for the Holy Spirit, who is the Divine Bread, whom we hope to feed upon and enjoy in Heaven, and whose first-fruits we receive and taste in the Eucharist. 2. S. Jerome explains ε̉πιούσιον by περιούσιον, that is principal, glorious, excellent. Symmachus translates elect, or that which is above all substances, and is superior to all creatures. So also Cassian (Collat. 9. 20), Cyril (Cat. Mystag. 5), and S. Ambrose (lib. 5, de Sacrament. c. 4), who by this bread understands the Eucharist which in Zech. ix. is called "the corn of the elect." (Vulg.) 3. Literally, ε̉πιούσιος, means that which pertains to substance, say substantial, essential, that which is for the preservation of man's life and substance, as often as is necessary. So S. Chrysostom, Theophylact, and S. Basil, as well as many others, who with Suidas interpret ε̉πιούσιον, as ε̉πὶ τὴν ημω̃ν ου̉σίαν καὶ τροφὴν ε̉παρκου̃ται, or that which is congruous to, and suffices for, our substance and nutrition, that which subserves, not pleasure but necessity, that which is not too delicate or abundant but frugal and moderate, i.e. daily. Hence the Syriac has the bread of our need; Arabic, bread sufficient. So, also the Egyptian, Ethiopic, and Persian versions. So also the Fathers who lived before S. Jerome's version, such as SS. Cyprian, Ambrose, Augustine, translate daily bread. And the Church in the Breviary and Missal uses the same ancient translation, and teaches the faithful to pray, Give us this day our daily bread. S. Jerome, who, at the bidding of Pope Damasus, corrected the Latin version of the New Testament, in accordance with the Greek, in this place substituted supersubstantial for daily, to bring the passage into accord with the Greek. This supersubstantial, or daily bread, is a parallel expression to the Hebrew דבר יום davar yom, "the thing, or matter of a day." For Christ forbids us to be anxious about the morrow, in which it is uncertain whether or not we shall be alive. "He would," says S. Chrysostom, "that we should be always girded, and provided, as it were, with wings of faith, by which we may fly heavenward, and give no greater indulgence to nature than necessary use demands." Again, S. Jerome's reason for translating ε̉πιούσιον literally, by supersubstantial, was to indicate that in this petition we ask above all for heavenly bread, such as we receive in the Eucharist. 2. You ask what is this special supersubstantial, or daily bread. Calvin (lib. 3, Instit. c. 20, 44), and Philip Melancthon, in his Commonplaces, tit. de Invocat., understand it of corporeal food only. Some Catholics understand it to mean only spiritual food. Certainly SS. Jerome, Cyril, Ambrose, Cassian, speak expressly of this alone, in the passages about to be cited. But I say that this bread is both material, for the sustenance of the body, and spiritual and heavenly bread, suitable for the nourishment of the soul, such as the word of God and the Eucharist. We have need of both, and therefore we ought to ask for both, and for the latter so much more earnestly than the former, as the soul is superior to the body. And this is denoted by the word supersubstantial, which S. Jerome explains to mean superexcellent, surpassing all created substances, because, as Cassian says, "the sublimity of its magnificence and its sanctity is superior to that of the whole creation." And for this reason, in the Greek, the definite article is added, doubled in truth, τὸν άρτον τὸν ε̉πιούσιον, the bread the supersubstantial. As though it were said, "Give us bread not common, but celestial and divine." Christ alludes to the manna given to the Hebrews, which was a type of the Eucharist. For of manna, it is said in Psa 78:24, "He gave them bread from heaven." "Man did eat angels' food." Thus, therefore, manna was food ε̉πιούσιος, i.e., heavenly and angelic; but much more is the Eucharist. Whence in Wisd. xix. 20, both are called in Greek Ambrosia, which is said by the poets to be the food of the gods. S.Ambrose calls the Eucharist this supersubstantial bread. "If," he says, "this be daily bread, why do you receive it only once a year? So live that you may be fit to receive it daily." Thus the first Christians were accustomed to communicate daily, as is plain from Acts ii. 46. And S. Cyprian (de Orat. Domin.) says, "We ask that this bread may be daily given us, lest we, who are in Christ and daily receive the food of the Eucharist, by the intervention of some grave fault, by abstaining and not communicating, should be kept back from the heavenly Bread, and separated from the Body of Christ, when He Himself has admonished us saying, 'I am the Bread of life, Who came down from Heaven. If any man shall eat of My Bread he shall live for ever.'" (S. John vi.) Note that under the term bread, by a Hebraism, whatsoever is necessary for food, clothing, habitation, and the life both of the body and the soul, is sought for. "We ask for a sufficiency," says S. Augustine (Epist. 121). "By the word br ad we mean everything."
6:12
And forgive, &c. Thus far in these petitions there has been supplication for good things; the last three petitions are deprecations against evil. Debts, S. Luk 11:4 interprets by άμαρτίας, i.e., sins; for sin is the greatest debt for the greatest injury, a debt which God exacts. And because this debt is infinite, neither man nor angel can make satisfaction to the rigour of justice, but only Christ, who is God and Man. These debts therefore are sins, which incur the punishment of hell. The sinful man pawns his soul to the demon, to death and hell; but to God he owes a hundred, yea an infinite number of souls, if he had them, and deaths in hell if he were able to bear them. Hence the Fathers prove against the Pelagians that no one is without sin. The Pelagians asserted that the righteous pray, Forgive us our debts, not for themselves, but for others who have sinned; or if they do say it for themselves, they say it out of humility. S. Augustine confutes both these errors (lib. 2 de Peccat. Meritis, c. 10; and lib. 2 contra Epistolam Parmen., c 10.) "For we say not, Forgive the debts of others, but, Forgive us our debts." In fine, the Council of Milev. (2. c. 1) pronounces an anathema upon those who pretend that Forgive us our debts is said by the saints not truly, but out of humility. "For who," it asks, "could endure that in prayer a man should lie not to men, but to God; that he should ask with his lips that his own debts should be forgiven, and should mean in his heart that he has no debts to be forgiven?"
As we forgive, &c. Debts, that is, not of money, nor of restitution of fame, or honour, but of injuries done to us, that we should not follow them up with hatred, nor the wish for private vengeance, nor even for public punishment, unless the public welfare, or right reason require it. The word as does not denote the measure, or the rule which God follows in the forgiveness of sins: for we ought to pray that more may be forgiven us by God than others owe us but the inductive cause which may move God to forgive, whence Luke says, Forgive us our debts, since we also forgive those who are indebted to us. This is the condition which God requires of us, and if it be fulfilled, He readily forgives, and if it be not fulfilled, He will not forgive, according to that which follows, For if ye forgive men their offences, your Father which is in heaven will forgive you, but if, &c. Wherefore S. Cyprian says, that to refuse to forgive is a sin so great that it cannot be blotted out by martyrdom. Thus we read that Sapritius fell from martyrdom, when he was all but holding his crown in his hands. For when he was about to be beheaded for his constancy in the faith, and was told to kneel down, he refused. This was because he would not forgive one Nicephorus, who had offended him, and who prayed him to pardon him. Nicephorus immediately put himself in the place of Sapritius, and thus obtained the palm which the other lost. Thus "the life of the saints is the interpretation of Scripture," as S. Jerome says. Wherefore S. John the Almsgiver brought an angry prince to reconciliation by celebrating mass in his presence; and as he was saying, Forgive us our debts, straightway he was silent on purpose; but the prince proceeded, as we forgive our debtors. Then the patriarch turned to him, and said, "Take heed what you say to God in such an awful hour as this, As I forgive, so do Thou forgive me. At this admonition the prince was struck as by a thunderbolt, and replied, "Whatsoever Thou, Lord, shalt bid, that will Thy servant do." And immediately he became reconciled to his enemy. They therefore who are unwilling to forgive injuries, lie before God, and tacitly condemn themselves, and show that they are unworthy of His forgiveness. Let us add that these words have been laid down by Christ as a formula of prayer, that by them we should be admonished to forgive those who trespass against us. We forgive, i.e., as we ought and wish to forgive, but as our infirmity is not sufficient for this, do Thou, O Lord, give strength, and change our heart that we may be able to do it.
6:13
And lead us not, &c. Lead, not impel, as Calvin would interpret. For "God cannot be tempted of evil, neither tempteth he any man," saith S. Jas 1:13. God only permits us to be led into temptation. So the Fathers and all Catholics. In a manner, God is said to do what He permits, since nothing can be done without His suffering it to be. The meaning then is 1. Permit us not to be led into temptation in such a manner, at least, that we are overcome by it, as fishes and birds are taken in a net. "Let us not," as S. Augustine says, "be bereft of Thy help, so that we should be deceived and consent to any temptation." 2. Suffer not temptation to befall us. And yet in the Lives of the Fathers, we read, that certain saints wished for temptations as a means of increasing virtues through fortitude of mind and trust in God. Whence S. James says, "My brethren count it all joy when ye fall into divers temptations." For by temptation we are proved and exercised, We fight and are perfected. Christ therefore puts us in mind of our infirmity, and that because of it, we ought not to expose ourselves to temptations; but should, as far as may be, ward them off, and pray against them. And we can only overcome temptation by the help of God's grace. Wherefore in temptation we must continually and ardently pray for God's help. As S. Peter Chrysologus says, (Serm. 44), "He goes into temptation, who goes not to prayer." And S. Gregory Nyssen says (Orat. 1 de Orat. Domin.), "if prayer precede business, sin findeth no way of access to the mind."
But deliver us from evil. That is, from temptation, for of temptation the preceding petition speaks. 2 From the devil, who is the president and artificer of temptation. Thus Tertullian and S. Chrysostom. He is called in Greek ό πονηρὸς the evil, or malignant one. As it is said (1Jn 5), "That wicked one toucheth him not." And, "Ye have overcome the wicked one." For the devil tempts all by means of wicked men, the world, and the flesh. 3. More fully, S. Cyprian understands every evil to be intended here, everything which either incites to sin, or is a hindrance to virtue. And thus there is a clear distinction between this petition, the last and seventh, from the one which precedes it. Hear S. Cyprian: "When we say, Deliver us from evil, nothing remains, which we need ask for further: when once we ask for the protection of God against evil, and obtain it, we stand secure against everything which the devil or the world can do. For what dread of the world can there be to any one whose protector is God in heaven?"
Amen. This, says S. Jerome, is the seal of the Lord's Prayer, approving and wishing that thus it may be. Observe in the Greek MSS. is added, For thine is the kingdom, the power and the glory for ever. Amen. Also read the Syriac, Chrysostom, Theophylact, Euthymius. But the Greeks seem to have added this by a pious custom, similar to that by which they add to the angelic salutation, For thou hast brought forth our Saviour, or to the Psalms the Gloria Patri. The Codex Vaticanus omits this doxology: and among the Latins, Tertullian, Cyprian, Jerome, Augustine, and Ambrose. In the Bibliotheca Patrum, tom. 5, there is a paraphase of the Lord's Prayer composed by S. Francis, partly literal, partly rnystical, which is so sublime, wise, and fervent, that I have thought it well to append it in this place. " Our Father: O most holy Creator, our Redeemer, our Saviour, our Comforter. Which art in Heaven, in the angels, in the saints, illuminating them with the knowledge of Thyself, for Thou, O Lord, art Light, inflaming them with Thy Divine love; for Thou, Lord, art love, dwelling in them and filling them with blessing; for Thou, O Lord, art the chief and everlasting good, from whom are all, and without whom is no good. Hallowed be Thy name: that we may have a clear knowledge of Thee, that we may know the breadth of Thy kindness, the length of Thy promises, the height of Thy majesty, and the depth of Thy judgments. Thy kingdom come: that Thou mayest reign in us by Thy grace, and make us to come to Thy kingdom, where there is the open vision of Thee, and where Thy love is perfected and where Thy company and the fruition of Thee are everlasting; that we may love Thee with all our heart, by ever meditating upon Thee, by always desiring Thee with all our soul, by directing all our intentions to Thee, and by seeking Thy honour in all things, and by obediently corresponding to Thy love with all our strength, and with all the faculties of our souls and bodies, and by loving our neighbours as ourselves, by drawing all men unto Thy love with all our might, by rejoicing in others' prosperity as though it were our own, and suffering with them in adversity, and by giving no offence to any one. Give us this day our daily bread: give us this day Thy beloved Son, our Lord Jesus Christ, in memory, in understanding, in reverence for the love which He had towards us, and of the things which He has done, spoken, and suffered for us. And forgive us our debts, through Thy mercy, and the unspeakable virtue of the Passion of Thy well-beloved Son, our Lord Jesus Christ, and the merits and the intercessions of the Blessed Virgin Mary and all the elect. As we forgive them that trespass against us: and because we do not fully forgive, do Thou, O Lord, cause us perfectly to forgive, that we may love our enemies as ourselves, and devoutly intercede for them, that we may render evil for evil unto no man, but strive to be profitable unto all in Thee. And lead us not into temptation: either secret or open, sudden or habitual. But deliver us from evil: past, present and to come. Amen, freely and spontaneously." Thus was S. Francis accustomed to say, Our Father, at all the hours.
6:14
For if ye forgive men their trespasses (Gr. άμαρτίας, i. e., offences against you)... will also forgive you. If, that is, ye fulfil the other things which are required, viz., contrition and confession. The Gloss has, "God has placed it in our power, either to provoke His judgment against us or to make His sentence merciful. This only does the judge require of us, that such as we would that He should be to us, we should show ourselves to our brethren." Moreover, when ye fast, &c. Christ has taught the way to pray, He now teaches how to fast, because prayer without fasting is weak, as S. Chrysostom says. He teaches that it should be in earnest, and in secret, not with the object of pleasing men but God. For sad, the Greek has σκυθρωτοὶ, i.e., with a severe and lowering countenance, which is in opposition to being ίλαροὶ, or pleasant and joyful; σκυθρωποὶ is derived from σκυθροὶ, sad, disagreeable, and ώπα, the face.
6:16
Disfigure, Gr. α̉φανίζουσι, which S. Jerome translates by demoliuntur, S. Hilary by conficiunt, and S. Chrysostom by corrupt; others better, obscure their faces, i.e., by affecting, putting on severity, pallor, sadness of countenance. Others translate labefaciant, obliterant, perdunt, and velut e medio tollunt: i.e., make their face as it were not to appear, which the Vulgate represents by exterminate. For α̉φάνιζειν is, to make to vanish, to take the face out of sight, as those who use varnish; such are they who by a pretended emaciation and sorrowful pallor feign sanctity. Such are hypocrites, as the scribes were. Hear S. Jerome, "Exiles exterminantur, who are sent away extra terminos, beyond the boundaries of their country." Then he explains exterminate by demoliuntur. "The hypocrite demolishes his countenance that he may feign sadness: and when perchance his mind is joyful he may carry grief in his face."
6:18
But thou... Father in secret. Who hides His essence and His majesty, and who is as much in secret as in public places, and who sees as clearly the hidden things of the heart as the manifest things of our works. It was a practice with the inhabitants of Palestine, in common with other Orientals, on holy days and other joyful occasions, especially at feasts, to anoint and wash the face, both for purposes of refreshment, for beauty, and for a sweet smell. Palestine being a very hot country the climate occasions profuse perspiration. They wash the face then to wipe away the perspiration, and anoint to banish unpleasant odours. This is clear from Rth 3:3, Judith 10:3, 2Sa 12:20, Luk 7:46. When the Magdalene anointed Christ the house was filled with the odour of the ointment. (John xii. 3.) Therefore in times of affliction and mourning they abstained from anointing and washing. Observe here a catachresis, similar to that in chap. iii. 6, and elsewhere. For Christ does not here command any actual anointing, but joyfulness and the putting away all outward signs of fasting. Anoint thine head, i.e., be joyful, and present the appearance of hilarity, as though thou wert anointed with oil, which is the symbol and the cause of gladness, according to the words "That he may make his face joyful with oil." (Psa 104:15) Yea, that thou shouldst so conceal thy fasting, as to put on the symbol of feasting, namely, anointing and washing. Thus S. Jerome. With this agrees that golden saying of S. Syncletica, preserved in the Lives of the Fathers, "As a treasure manifested is quickly spent, so virtue which is made known, or becomes public, is destroyed. For as wax rnelteth at the face of the fire so does a soul become worthless by praise, and lose the vigour of its virtues."
6:19
Lay not up, &c. Gr. Treasure not for yourselves treasures. Christ here shows which are the true riches, and which the false the true, heavenly; the false, earthly. Note the three modes of corruption. The moth corrupts garments; rust, gold and silver; thieves steal all other things. Christ here calls men away from the desire of riches by three considerations. 1. Because they are fleeting and corruptible. 2. Because they darken the mind. 3. Because they draw the whole mind to themselves, so that it cannot serve God, for no one is able to serve two masters such as God and mammon.
6:20
But lay up for yourselves, not for children or grandchildren, not for ungrateful heirs, but for y ourselves, i.e., for your soul. "What folly," says S. Chrysostom, "to leave your treasures in the place from whence ye are going away, instead of sending them before you whither ye are going." Further on he says, "If you should wish to behold the heart of a man who loveth gold, you will find it like a garment that is being eaten away by ten thousand worms, for you will find it perforated by cares on every side, putrefying with sins, full of corruption. But not like this is the soul of the man who is voluntarily poor. Rather, it doth shine like gold, it is resplendent like jewels, it blossoms like the rose. There is no moth there, no thief, no anxiety about the things of this life, but like the angels, so it liveth. It is not subject to the devils, it doth not stand beside the king, but it standeth near to God. Its warfare is not with men, but with angels. It hath no need of servants, rather doth it subject the passions unto it as its servants. What can be more noble than such a poor man as this? Be it that he hath not horses and a chariot. But what need hath he of them, who shall be borne above the clouds to be with Christ?"
6:21
For where, &c. Your treasure, i.e., what thou valuest, what thou lovest and delightest in, what is the dearest to thee of all things, on which thou spendest thy time and thoughts. Dost thou wish to know what is thy treasure, what thou lovest and valuest? Consider what thou most often hast in thy mind. If thou thinkest most frequently of heavenly things, then thou lovest heaven; but if of earthly things, then thy treasure is on earth. Like a mole, thou buriest thy heart in the earth.
6:22
The light of the body, &c. Those who have bad sight, says S. Jerome, see many lamps instead of one. A single and clear eye beholds things simply and purely as they are.
6:23
But if thine eye be evil, &c. A single eye is one that is sound, and free from humours which affect and disturb the sight. Thy whole body will be luminous, as though it be full of eyes; because the light of the eye going before will direct all thine actions in the right way. But if thine eye be evil, Gr. πονηρὸν, i.e., badly affected, and full of vitiated humours, thy whole body will be dark, because it will lack light and a guide, i.e., the illumination and guidance of thine eye. If therefore the light (of thine eye) that is in thee be darkness, how great is the darkness! For the rest of the body which is naturally dark, since it has no light except from the eyes, if it be deprived of them, how dark must it be! How will it go astray, and grope in blindness. "What blackness of darkness will there be in thee!" says S. Hilary. These words are a parable, like several others of the sayings of Christ in this sermon. By the eye we may understand with SS. Jerome, Chrysostom, Jansen, Maldonatus, Toletus, and others, the mind or understanding. For what the eye is to the body the understanding is to the mind. As the eye directs the body, so does the practical understanding direct the mind. Whence the error and fault of the soul springs in action from the error and fault of the understanding, and this again frequently arises from depraved inclinations and covetous desires. For what the desire lusteth after, that the understanding affecteth, so that it judgeth it to be good and sought after. This has to do with what He has spoken a little before: Where thy treasure is, there will thy heart be also. He here explains what He means by the heart calling it the eye of the mind i.e., the practical understanding, which goes before and directs all our actions by its light. Christ wishes to teach that the mind cannot be right and pure, nor consequently the actions which flow from it be pure where the heart is blinded by avarice and cupidity. 2. We may with S. Augustine and S. Gregory (lib. 28 Moral. c. 6), and Bede, understand by the eye the intention of the mind. For this moves, rules, and bends the mind and the understanding whithersoever it will. If it be directed purely to God and divine things as its end and aim, it will cause that the work originating in the mind shall be altogether pure and holy. But if the intention be depraved and impure, it will make the work flowing from it, even if it be a good work, become impure, evil, and vitiated. For in the whole chapter, from the first verse, Christ demands a good intention, and requires it in alms, in prayer, in fasting, indeed in every good work. S. Luk 11:36 adds some things to this parable, which will be expounded in the proper place.
6:24
No man can serve two masters, not only opposite but even different masters. It is a proverb, signifying that it is a rare and difficult thing to satisfy two masters of different dispositions and tempers, or to belong equally to both. Christ applies this proverb to avarice and the religion and worship of God. It is impossible to be the servant of God and also of money. Wherefore if you desire to serve God and give Him your heart, you must tear it away from gold and riches. This is Christ's third argument and the most powerful of all, by which He calls away the Scribes and all men from the love of riches, because it is indeed impossible to serve them and serve God.
For either he will hate the one, &c. Instead of hold to, Augustine reads will suffer, endure (patientur), and explains it to refer to mammon, or riches, meaning that mammon is so imperious and hard a master, that the avaricious serve him with hard servitude, that they do not love him, but that they bear or suffer his harsh slavery. Vatablus translates, will owe himself to one i.e., will give him his heart, will render him a loving servitude. The meaning of this disjunctive sentence is: "The slave of two masters will not in reality serve two, but will either hate one and love the other, or vice versa, will love and sustain the one, will hate and despise the other."
Ye cannot serve God and mammon. Ye cannot give yourselves up to God and the desire of riches, so as to set your heart upon both, to expend your cares and works and labours upon both, especially since God so wills to be worshipped and loved above all things, that He will suffer no rival in the love of Himself. Observe, the Heb. מטמון matmon, the Chald. mamon, the Syriac mamoma, as S. Jerome says, mean riches and treasures which rich men hide in secret receptacles, from the root טמון to hide. Or as Angelus Caninius says from aman, to strengthen, establish. For as it is said in Pro 10:15, "The substance of a rich man is the city of his strength." (Vulg.) So, too, riches are called in Hebrew charil, from strength, because they make the rich strong and powerful. And for this reason mamon is more correctly spelt with one m, as it is in the Chald. and Syriac books. Also gain in the Punic language, which is akin to Hebrew, is called mammona, as S. Augustine tells us (lib. de Ser. Dom. in Mont. c. 22). Hence also the Persian version of this passage renders mammon by transitory riches and possessions. Observe, Christ does not say, "Ye cannot possess riches and God," for Abraham, Isaac, David, Solomon, and many saints had both; but they did not set their hearts upon riches, but used them for pious purposes. But He said, "Ye cannot serve God and riches." For he who serves mammon is the slave of riches. He does not rule them as their master, but he is ruled by them as their slave, so as to undertake all labours and sufferings which the desire of wealth suggests to him. Verily this is a hard and miserable servitude. But "to serve God is to reign." Well does S. Bernard say (Ser. 21 in Cant.), "The covetous man hungers after earthly things like a beggar the believer despises them like a lord. The former in possessing them is a beggar, the latter, by despising them, keeps them." Hear S. Augustine (lib. 4 de Civit. c. 21) "The heathen were wont to commend themselves to the goddess of money, that they might be rich to the god. Æsculanus and his son, Argentinus, that they might have bronze and silver money. They made Æsculanus the father of Argentinus, because bronze money was first in use, afterwards silver. I really wonder why Argentinus did not beget Aurinus, because gold followed silver coin." The reason why money was made a goddess was because of her power and empire; for, as it is said in Ecclus. x., "All things are obedient to money." By money are procured dignities, wine, feasts, clothes, horses, chariots, and what not? Whence Hos 12:8 says of such men, "Verily I am made rich; I have found my idol." (Vulg.) Hence also Juvenal (Satr. 1) says, "With us the majesty of riches is the most sacred of all things." And Petronius Arbiter makes them equal, or indeed superior to Jupiter. "Be money there, ask what you please, 'Twill come: your chest great Jove will sieze." Well does S. Jerome say (Epist. 28 ad Lucinium), "Ye cannot, saith the Lord, serve God and mammon. To put away gold is the work of beginners, not of the advanced Christian. Crates, the Theban, did that, so did Antisthenes. But to offer ourselves to God is the distinguishing mark of Christians and Apostles: for they, casting with the widow the two farthings of their poverty into the treasury, delivered to the Lord all the living that they had, and deserved to hear the words, 'Ye shall sit upon twelve thrones, judging the twelve tribes of Israel.'"
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Ver. 25. Wherefore I say unto you, &c. For your life, Vulg., anima, "for your soul." For it has need of food, not strictly speaking, but that it may be kept in the body, and animate the body. And again, in the soul resides all sense of food, all taste of and pleasure in it. For the soul, i.e., for the life, as S. Augustine says, because the soul is the cause of life. For, take no thought, the Greek has μὴ μεριμνα̃τε, take no anxious thought, lest, through care, ye be troubled with anxiety and distress; for the desire of gathering wealth divides the mind, and distracts it with various cogitations, cares, and anxieties, and as it were cuts it in twain. Christ, then, does not forbid provident diligence and labour in procuring the necessaries of life for ourselves and those who belong to us, as the Euchitæ maintained, who wished to pray always without working, against whom S. Augustine wrote a book, On the Work of Monks. But Christ forbids anxious, untimely, fearful solicitude, care that distrusts God, a heart grovelling in the earth, and distracted from the service of God. And in order that He may remove it from us, He gives us seven reasons or arguments against it. The 1st is in this verse in the words which immediately follow; this reason is from the care which God has of our bodies. The 2nd reason is drawn from the birds, for whom God cares and whom He feeds. The 3rd, in ver. 27, from the uselessness of all our care without God. The 4th, in ver. 28, from the lilies and the grass, which God clothes and adorns. 5th, in ver. 31, because such a care is fit only for pagans, not for Christians. 6th, in ver. 32, because God knows all things, and it pertains to His providence to provide us sustenance, that He should add food to those who seek the kingdom of God. The 7th, ver. 34, because sufficient unto the day is the evil thereof. So many arguments does Christ use, because by far the greater part of mankind labour under this undue anxiety about providing food and raiment for themselves and their families, which is a great misery, and more than asinine toil.
Is not the life, &c. This is the first reason drawn from a minor to a major probability, as though He said, "God who gave us our souls and bodies, yea, created them out of nothing, and who continually, as it were, recreates them, He surely will give those things which are less, as food and clothes, without which the body cannot subsist. As S. Chrysostom says, "When God is our Feeder, there is no need to be anxious, for 'the rich have wanted, and suffered hunger, but they that seek after the Lord shall want no manner of thing that is good.'" (Ps. xxxiv. Vulg.)
6:26
Behold the fowls of the air, &c. Are ye not much better than they ? Gr. μα̃λλον διαφέρετε αυ̉τω̃ν. Are ye not very different from them ? This is the second argument. If God feeds the irrational birds, who are not anxious about their living, and gives them corn and food which they have not laboured for, how much more will He feed you, who are reasoning men, created after His Image, you who are His sons and heirs, and redeemed with the Blood of Christ. He compares men not to the oxen of the earth, but to the birds of heaven, to teach them that they ought to be heavenly, and be like birds, and fly away in spirit from earth to heaven, and expect from God necessary food both for their souls and bodies. For the birds are contented with provision for the day, and are not anxious about to-morrow, but rest calmly on Gods providence, and give up their leisure time to flight and song. "Christ," says S. Chrysostom, "might have brought forward the examples of Moses, Elias, John, who were not anxious about their food, but He preferred to take the irrational birds, that He might the more deeply impress His hearers." For why cannot men do what birds do? Why should men be anxious when birds are not? S. Francis had a wonderful delight in birds, especially in larks, and used to invite them to sing the praises of God. So a little after his death, some larks came and assisted at his funeral. In a vast multitude they flew to the roof of the house in which his body lay, and circling around it with gladness more than common, they celebrated the praise and glory of the Saint. He was accustomed to compare the brethren of his Order to larks, and to exhort them to imitate them. "For the lark," he said, "has a crest like a cap. So also the Friars minor wear a cowl, or hood, to put them in mind that they ought to imitate the humility and innocence of boys, who hide their faces in their caps. 2. The lark is of an ashen colour, and the frock of the brethren is of an ashen grey, to put them in mind of the saying of God to the first-formed man, "Remember that thou art dust, or ashes, and unto ashes thou shalt return." 3. Larks live in poverty without anxiety, they pluck the grains which the earth affords; so also the brethren profess poverty; they live by begging, without care, placing their hope of a harvest in the providence of God and the charity of the faithful. 4. Larks, as soon as they have found a grain and eaten it, are borne by a direct flight aloft towards heaven, that they may shun the eyes of beholders, singing as they fly, and returning thanks to God, the Parent and Nourisher of all creatures. The brethren do the same, "for man hath eaten angels' food," i.e., bread asked of alms. And the angels incite those who are rich to give the brethren bread when they beg. Lastly, larks are called in Latin, alaudæ, from laus, praise, because they praise God by their constant songs. So also the brethren despise earthly things, and seek for heavenly, because they are strangers on earth, and citizens of heaven, and they know they have been called by God for this object, that they may praise Him perpetually with psalmody, by preaching and by a holy life. (See Luke Wadding, in Annal. Minor. A. C. 1226, num. 39 et alii.) Listen to S. Ambrose (Serm. in c. 1. Malachi): "The birds," he says, "give thanks for worthless food, wilt thou banquet on the most precious feasts and be ungrateful? Who then that has the feeling of a man should not blush to close the day without the singing of psalms, when the birds themselves manifest their exceeding gladness by the melody of their hymns? And who would not sound His praises in spiritual songs, whose praises the birds pronounce with their modulated notes? Imitate, then, my brother, the tiny birds by giving thanks to thy Creator every morning and evening. And if thou hast greater devotion, then imitate the nightingale for whom the day is not long enough to sing praise, but makes sweet the night watches by her melody. So do thou, passing the day in giving thanks and praise, add to this employment the hours of the night."
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Which of you by taking thought, Gr. μεριμνω̃ν, i.e., being solicitous, anxiously thoughtful, or careful. This is Christ's third argument against cares. "If the thought and solicitude and labour be utterly vain, by which a man would wish to devise some plan whereby he might add one cubit to his stature, so that he should be higher or taller, yea though he should cogitate for a thousand years, and torment himself by devising plans, he would never accomplish it; how much more vain is that anxious care by which men strive to prolong life by anxiety and their own pains. For as it is the office of God alone to increase the body which He has created, and make it attain its proper stature, so much more is it His by His fatherly providence, to preserve and lengthen out to its appointed end the life which he has given, and supply it with necessary food." Euthymius here takes notice that a cubit is spoken of because a cubit is the proper measurement for a man's height. For every properly proportioned man is four cubits in height, and four in width; that is, when his arms are extended from his shoulders. This extension of the arms is the measure of every man's stature. And thus man is found to be four-square, that is to say, as broad as he is long; to teach him to be four-sided and solid in constancy and virtue. Vers. 28, 29. And why take ye thought for raiment? &c. This is the fourth argument, drawn from the beauty of lilies. He intimates that as lilies grow, and are nourished, they are clothed in their petals as with raiment. The beauty, fragrance, grace, and elegance with which God adorns lilies are very wonderful. (See Pliny, lib. 21, c. 5.) Christ makes mention of lilies in connection with Solomon's robe, or cloak, because it was of a shining white colour, and ornamented with flowers of lilies, worked or embroidered upon it with a needle, and vying with lilies in its beauty. Such was the nature of the robes worn by kings and princes. Hear Pausanias (in Eliacis, lib. 5); where he describes an image of Jupiter: "Besides other things, he had a pallium of cloth of gold, on which were embroidered animals of many kinds, but especially lilies." (See Pineda, lib. 6 de rebus Salomonis, c. 5.) Anagogically, lilies and vestments embroidered with lilies represent the robe of glory and immortality with which Christ shall clothe His elect in heaven. Wherefore, Ps. xlv. is entitled, For Lilies, or For those who shall be changed, viz., from death to immortality, from misery to glory. Wherefore Hilary says that by the lilies which neither toll nor spin, the brightness of the heavenly angels is signified, upon whom, in a manner surpassing the erudition of human learning, the brightness of glory has been placed by God. And since, in the Resurrection, all the saints shall be like the angels, He desires us to hope for the robe of glory after the fashion of angelic splendour. Moreover how lovely lilies are, and how they adorn princes at their nuptials, especially Solomon and Christ, and how greatly Solomon delighted in them is plain from his Song of Songs, where he often says of the bridegroom, "He feedeth among lilies." And again, "I am the flower of the field, and the lily of the valleys." (Vulg.). Now Christ prefers the loveliness of lilies to the garments of Solomon, which were made of silver tissue, embroidered with lilies, because they being natural surpass all the elegance of art, which is nothing more than an imitation and adumbration of reality. For art is, as it were, the ape of nature, and as much as a shadow is surpassed by the reality which causes it, so much is nature superior to art. As S. Jerome says, "What silk, what regal purple, what figures of embroidery, can be compared to flowers? What is as red as a rose? What is as fair as a lily? And that the purple of the violet is surpassed by no marine shell-fish is the judgment of the eye rather than of speech." Tropologically, lilies are virgins, who, by increasing in virtues, grow in God, and are clothed with the garments of grace now and of glory hereafter. Whence it is said in Song, "As the lily among thorns, so is my love among the daughters."
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For if God so clothe, &c. To the beautiful lilies he adds the humble grass and hay for greater emphasis. The Greek is χόρτον, herb or grass. "If God clothe the grass in the fields with such greenness, with such fair blades and germs, which to-day is green and to-morrow is cut down and dry, and becomes hay, and is cast into the oven or furnace to heat it that it may bake bread, how much more will He clothe you, who are believing men, and His own sons and friends? You, I say, who, without any reason, are of little faith in the providence of God?" Observe that by this rebuke Christ shows that the common anxiety about food, and raiment is born of distrust in Divine providence. For if men thoroughly trusted in it they would not be so anxious, but would securely rest upon it. And then, with moderate labour and trusting in Him, God would provide them with all needful things.
6:31
Ver. 31. For after all these things do the Gentiles seek. This is the fifth argument, that anxiety about these earthly things is the mark of a Pagan, and does not become Christians, who believe in the providence of God, yea, who feel and experience it every day.
6:32
For your heavenly Father knoweth, &c. The sixth argument. God truly knows what ye have need of in the way of food and clothes; He sees and beholds your wants, because He is God. Therefore He will provide for them, because He loves you as His children, for He is your Father, and He is able to provide, because He is your Heavenly and Almighty Father. Why then do ye not roll off all your care upon Him? For He both knows and is willing and able to succour your necessity. Christ adds in Luk 11:29, Neither be ye of doubtful mind. Gr. μὴ μετεωρίζεσθε, on which see what I have there said. Whence S. Francis was wont to give his brethren no other provision for a journey than the words of the Psalmist, "Cast thy care upon the Lord, and he will nourish thee." (Psa 45:22.) Where for care the Hebrew has jehabcha, which the Chaldee renders, thy hope; S. Jerome, thy love; Vatablus, thy weight, thy burden, i.e., thy solicitudes, thine anxieties, thy troubles, thy poverty, and whatever burdens thee and weighs thee down. The Roman Psalter has, thy cogitation. The root of the word is יהב yahab, signifying the desire of one who asks, whatever stirs and draws out thy anxious prayer. And He shall nourish thee. The Hebrew is, shall sustain, shall perfect, shalt take care of thee. S. Peter says, "Casting all your care upon Him, for He careth for you." And S. Paul writes to the Philippians, "Be careful for nothing, but in all prayer and supplication with giving of thanks, let your requests be made known unto God." See what is there said. We have a narrow mind, slender shoulders, a little strength. But God has the far-reaching eyes of His providence, and corresponding shoulders. For He is the true Atlas, who sustains heaven and earth upon His shoulders.
6:33
Ver. 33. Seek ye therefore... all those things shall be added. Gr. προσθήσεται, shall be set before you, as SS. Cyprian and Augustine read, as bread and meat are set before a hungry beggar in a rich man's house. First, not so much in time as in dignity says S. Augustine, in estimation and appreciation. Seek chiefly and above all things the kingdom of God, esteem it above all other things, count it as of highest value, but count temporal goods of small worth, and as only to be sought after in subordination to the kingdom of God, as things which are added by God, overweight, so to say, so far, that is, as they conduce to our real good. Wherefore they err who say: "O citizens, O citizens, first money get, Then, after that, on virtue's crown your hearts be set." Such is the error of those who at this day seek after and procure rich appointments, benefices, dignities, bishoprics, with all diligence, but think little of the responsibility and their own capabilities, and little of their own eternal salvation. The kingdom of God, i.e., His heavenly kingdom, eternal glory and happiness, and His righteousness, viz., the means which lead us to the kingdom of God, such as God's grace, virtue, good and righteous works, by which we become righteous, or more just before God, works which God has prescribed and commanded that we should do them.
All these things shall be added. Therefore they are not the reward of good works, for this is wholly kept for us in heaven, says S. Augustine, but they shall be added as overweight, a little trifling addition to the infinite reward. Take therefore no thought for the morrow, i.e., for time future. The seventh argument, Leave for the morrow, i.e., for the time to come, the care and anxiety of the morrow. Why do ye wish to be anxious and wretched before the time? For even though to-day ye summon to you to-morrow's cares, to-morrow will, on that account, bring you not one care the less. Let therefore each care be kept for its own time, to-day's for to-day, to-morrow's for tomorrow; thus solicitude being divided into parts will be diminished, will become lighter, and will be borne more easily. Verily if a soul when it enters a human body could see all the poverty, pain and trouble and anguish, which in a lifetime, day after day, minute after minute, it would suffer, it would shudder and despair, and would not enter the body. Wherefore God hides from us the afflictions which we shall have to undergo, that we may take them day by day, and so sustain them. Wisely does S. Chrysostom say in this passage, "Far be it from us that the cares of another day should bruise us. For thou knowest not that thou shalt behold the dawning of that day on account of which thou tormentest thyself with anxiety." And "What does it profit to care about future contingencies which, it may be, will never happen?" Similarly the poet sings "Thou knowest not what the late eventide may bring." And the Psalmist says, "Day unto day uttereth a word, and night unto night showeth knowledge." (Ps. xix. 3, Vulg.) Christ here does not forbid all provision for future time, as for instance storing up the harvests of corn and wine and oil: for prudence and economy require this to be done: and this is what Joseph did so prudently in Egypt. (Gen. xli. 35.) Whence S. Anthony (apud Cassian. Collat. 2) says, that some who would keep nothing for to-morrow were deceived, and could not bring the task they had begun to a suitable end. Christ only forbids useless anxieties about the future, unseasonable cares, as when a man is anxious about those things the care of which does not, according to right reason, pertain to present but to future time. Solicitude then is of two kinds, the first moderate and business-like, such as right reason dictates ought to be employed for such or such an affair or business: this is laudable and needful, with all prudence and virtue. The other is immoderate, vain, and unbecoming, by which a timid or covetous man vainly torments himself about future events which are altogether uncertain, and can neither be foreseen nor delayed. This sort of care which the Greeks call μεριμνα is anxious care, worry; and it is this which Christ forbids. Whence the Gloss says, "Not labour, or provident care, is forbidden, but anxiety which chokes the mind."
6:34
Sufficient unto the day is the evil thereof. That, is the day's trouble, care, affliction. Every day brings to man its own trouble and solicitude. The Greek is κακία, evil, badness. It is put here for κακώσις the bringing of evil, or afflicting. Thus Jacob said to Pharoah, "Few and evel," that is, miserable, "have been the days of the years of my pilgrimage." (Gen 47:9.) So, on the other hand, goodness or good, is to be taken for joyful, glad, pleasant, as Ps. cxxxiii., "Behold how good and joyful a thing it is, brethren, to dwell together in unity." Thus SS. Jerome, Chrysostom, Augustine, &c. S. Chrysostom gives the reason, "That He may rebuke them more sharply, He has almost personified time itself, and introduced it as though itself afflicted by men, as though it cried out against them on account of the superfluous affliction which they impose upon it." Hear also S. Augustine: "Necessity He calls evil, because it is for a punishment: it pertains to mortality, which we have deserved by sin. When we see the servant of God providing for necessary things, we do not think he is acting contrary to the commandment of God. For the Lord, as an example, kept a bag. And in the Acts of the Apostles we read, that necessary things were provided for the future on account of the threatened famine. We are therefore not forbidden to provide, but to fight on account of those things."
6:1
Attendite, ne iustitiam vestram faciatis coram hominibus. Haec est pars secunda ab illo loco. Dico autem vobis etc., in qua postquam monuit ad executionem evangelicae perfectionis, monet ad executionis rectam intentionem. Et dividitur in duas: primo monet ad simplicitatem sanctae intentionis; secundo ad puritatem sanctae conversationis, ibi attendite a falsis prophetis. Simplicitas sanctae intentionis debet esse affectu et effectu: contra duplicitatem effectus, de qua Eccli. II, 14: vae peccatori ingredienti terram duabus viis; et contra duplicitatem affectus, de qua Iac. I, 8: vir duplex animo inconstans est in omnibus operibus suis. Primam ergo removet in hoc cap., et duplicitatem effectus removet ibi nolite thesaurizare vobis thesauros in terra. Duplicitas affectus est, cum quis quod est bonum ex genere, facit ex mundano favore. Removet ergo primo appetitum mundani favoris ab omnibus operibus generaliter; secundo specialiter, ibi cum ergo facit eleemosynam. Insuper primo ponit mundani favoris exclusionem; secundo subiungit rationem, ibi alioquin mercedem non habebitis apud patrem vestrum. Dicit ergo attendite, id est cauti et attenti estote, ne iustitiam vestram, Glossa: idest opera iustitiae vestrae, faciatis, Glossa: eo fine, coram hominibus, ut videamini ab eis, idest ut humanum favorem appetatis. Augustinus: non prohibet videri ut Deus laudetur, sed videri ut ipsi laudentur. Chrysostomus: sicut lampas abscondi non potest, sic nec opus iustitiae celari. Alioquin, quasi dicat, quod si ita non feceritis, non habebitis mercedem apud patrem vestrum qui in caelis est. Glossa: quia humanus favor vobis deputatur, pro cuius mercedis amore fit. Aggaei I, 6: qui mercedes congregavit, misit eas in sacculum pertusum. Hieronymus: non virtus, sed causa virtutis apud Deum mercedem habet. Cum ergo facis eleemosynam. Haec est secunda pars, ubi removet specialiter humani favoris appetitum a bonis operibus. Unde Augustinus in Glossa: a toto descendit in partes. Sunt autem tria bona opera maxime, scilicet eleemosyna, oratio et ieiunium: eleemosyna contra oculorum concupiscentiam, oratio contra superbiam vitae, ieiunium contra concupiscentiam carnis. Prima ordinat ad proximum; secunda ad Deum; tertia ad seipsum. Excludit ergo appetitum favoris humani primo ab eleemosyna; secundo ab oratione, ibi et cum oratis etc.; tertio a ieiunio, ibi cum autem ieiunatis et cetera. In prima dicuntur quatuor: primo ponit favoris exclusionem; secundo eius rationem, ibi amen dico vobis, receperunt mercedem suam; tertio dandi modum et discretionem, ibi te autem faciente; quarto danti promissionem, ibi et pater tuus, qui videt in abscondito, reddet tibi.
6:2
Dicit ergo cum ergo facis eleemosynam, idest opera misericordiae, noli ante te tuba canere, ad litteram, secundum Anselmum, forte canebant tuba ut omnes venirent quasi ad spectaculum, cum eleemosynas dabant. Vel tuba canere est pompam vanae laudis appetere; unde Rabanus: ante se tuba canit qui ante alios vult laudari. Vel, ut dicit Chrysostomus, tuba est omnis actus vel sermo, per quem ipsa operis iactantia designatur. Et sic aliquando ipsa etiam absconsio tuba est. Sicut hypocritae faciunt. Hypocrita, ut dicit Augustinus, est qui simulat quod non est: unde dicitur ab hypos, quod est sub, vel supra, et crisis, aurum, quasi supra aureatus, intus luteus. In synagogis, ut videantur a sapientibus, et vicis ut videantur a turbis. Et per hoc notatur vana eorum intentio. Ut honorificentur ab hominibus, idest eo fine ut honorent eos homines. Ecce vanae pompae appetitus. Chrysostomus: non est ingrata Deo quae ab hominibus visa est eleemosyna; sed quae ad hoc est facta ut ab hominibus visa sit. Amen dico vobis, receperunt mercedem suam. Hic ponit exclusionis rationem. Amen dico vobis, idest certe sciatis, receperunt mercedem suam. Glossa: idest merces sua laus humana est. Te autem faciente eleemosynam. Hic tertio ostenditur modus faciendi eleemosynam.
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Unde dicit te autem faciente eleemosynam, idest cum opus aliquod misericordiae facis nesciat sinistra tua. Per sinistram intentio perversa designatur vanae laudis; per dexteram intentio sancta implendi praecepta Dei, ut dicit Augustinus. Unde nesciat sinistra tua, idest non se immisceat perversa intentio laudis, vel ineptae laetitiae, vel elationis quid faciat dextera tua, idest cum praecepta Dei implere contenditis; quasi dicat: quod agit virtus, nesciat elatio, vel vana gloria. Ut sit eleemosyna tua in abscondito, idest in secreto conscientiae, secundum Glossam. In conscientia dicitur fieri eleemosyna, quando propter Deum fit, non quia abscondatur aliquando ab hominibus. Unde Chrysostomus: qui propter Deum facit eleemosynam, neminem videt in corde suo nisi Deum, propter quem facit: et ideo si praesentibus aliquibus faciat, tamen animus eius non videt illos, etsi videatur ab eis; potest et e contrario fieri ut nemo sit praesens, tamen ille in corde suo gerit personas quibus vult ostentare. Eleemosyna in ascondito fit quae nullis miscetur tenebris: lux intus est, tenebrae extra. Et pater tuus. Ecce quartum, scilicet facienti promissio.
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Unde dicit et pater tuus qui vidit in abscondito, idest qui est discretor intentionum, ad Hebr. IV. Et I Reg. XVI, 7: homo videt quae foris parent; Deus autem intuetur cor. Reddet tibi, scilicet mercedem; Eccli. V, 4: altissimus est patiens redditor. Chrysostomus: impossibile est ut bonum opus in abscondito dimittat Deus, quia gloria eius est. Si vis ergo directiones tuas videre, absconde eas. Si enim studueris nunc latere, tunc Deus famose praedicabit toto orbe terrarum praesente.
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Et cum oratis, non eritis sicut hypocritae. Hic secundo removet appetitum humani favoris ab oratione: et continet tria. Primo excludit humani favoris appetitum; secundo docet orandi modum, ibi tu autem cum oraveris; tertio orationis debitam subiungit formam, ibi sic ergo orabitis et cetera. Prima continet tria. Primo removet ab oratione hypocritarum ostentationem; secundo ostentationis modum et finem ibi qui amant in synagogis et angulis platearum stantes orare; tertio subdit eorum condemnationem, ibi amen dico vobis, receperunt mercedem suam. Dicit ergo et cum oratis, scilicet ex affectu mentis. Sed hic est quaestio litteralis, quare non dixit, cum oras, singulariter, sicut superius, et, cum facis et cetera. Responsio. Pluraliter dicit cum oratis, quia omnium est orare, quia ad hoc non exigitur res temporalis, nisi cordis intentio; sed eleemosynam dare non est omnium. Vel dicendum, quod oratio dupliciter fit: in communi, sicut in choro, et solitarie et cetera. Non eritis sicut hypocritae, foris lucentes, intus foetentes, infra XXIII, 27. Qui amant. Sed quaeritur quare non dicit, qui orant. Responsio Chrysostomi: quia revera non orant, sed amant videri ac si orarent. Iuxta hoc quaeritur quare non similiter dixit de eleemosyna. Responsio. Quia licet dent eleemosynam mala intentione, dant tamen ipsam rem. In synagogis, ubi conveniunt sapientes orare, ut videantur. Stantes. Hoc dicit, quia mos Iudaeorum est ut stando orent, quia stando legem acceperunt; Ex. XIX, 17: steterunt ad radicem montis et cetera. Et in angulis platearum, supple: amant orare. Chrysostomus: quaerunt se abscondere ut dupliciter laudentur: primo quia orant; secundo, quia latenter orant. Ut videantur ab hominibus. Ecce vana intentio. Chrysostomus: non intendunt exaudiri, sed videri item idem: o insania vanitatis. Esse nolunt quod desiderant apparere: mendaciter orant, cum non orent: et mendaciter laudantur, cum non sint laudabiles. Speciem vacuam religionis vendunt, et verbum vacuum laudis emunt. Finito verbo, finitur et bonum quod positum erat in verbo. Unde bene subiungit amen dico vobis; quasi dicat, pro certo sciatis receperunt mercedem suam; Glossa: laudem humanam; sed a me recipient aeternam poenam. Tu autem cum oraveris et cetera. Haec est secunda pars, ubi dat orandi modum. Et primo ostendit debitum modum; secundo excludit ab ipso modo ritum gentilium, sive multiloquium, ibi orantes autem nolite multum loqui. Prima in duas: primo dat orandi modum; secundo subdit promissum, ibi et pater tuus, qui videt in abscondito, reddet tibi. Modus autem orandi consistit in tribus. Primo in secreto meditationis; secundo in exclusione pravae affectionis, ibi et clauso ostio: tertio in rectitudine intentionis ibi ora patrem tuum in abscondito.
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Dicit ergo tu autem cum oraveris, intra in cubiculum tuum, idest secretum mentis, et arcanum, ut dicit Augustinus, et Rabanus per actum secretae meditationis. Chrysostomus: Deus non voce clamosa pulsandus est, sed conscientia recta placandus: quia non est vocis, sed cordis auditor. Vel intra in cubiculum ad litteram. Et signanter dicit cubiculum, quia tunc anima debet ab exterioribus quiescere cum orat: et tunc est tempus convenientius, et locus secretior. Chrysostomus: per diem mille te circumdederunt causae, et non permiserunt te esse secretum orationi. Sed quando ad lectum perveneris, dic animae tuae: anima, quomodo expendimus diem? Quid boni vel mali fecimus? Roga Deum prius, et sic animae tuae soporari permitte. Sic faciebat Iudith VIII, 6, sic Petrus, Act. X, 9, et Tobias III, 10. Et clauso ostio, idest exclusa omni prava affectione et mundana, vel sensibus exterioribus clausis, ut dicit Glossa. Is. c. XXVI, 20: vade, populus meus, in cubicula tua et claude ostia tua super te. Ora patrem, Glossa: qui oratur in spiritu et veritate, Io. IV, 23. Ora non de mundanis. Isidorus: longe est a Deo animus qui in cogitationibus saeculi fuerit occupatus. Hieronymus: aliud est narrare nescienti, aliud rogare scientem: illic indicium, hic obsequium. In abscondito, idest cordis intimo. Chrysostomus: orans nil novi faciat quod aspiciant homines, nec voce clamet, nec manus expandat, nec impudenter oculos tollat ad caelum, ut notabilis fiat. Et pater tuus, qui videt in abscondito, reddet tibi. Ecce promissum subdit dicens et pater tuus, qui videt in abscondito, idest qui intuetur cor; Hebr. IV, 13: omnia nuda et aperta sunt oculis eius. Reddet tibi. Non dicit, dabit, quia iam se debitorem constituit, idest pro certo retribuet tibi mercedem. Chrysostomus: intende Dei philanthropiam, idest amorem quem habet ad homines: et misericordiam Dei cum admiratione considera, cum pro his quoque quae a nobis rogatur bonis, mercedem se pollicetur daturum. Orantes autem nolite multum loqui. Hic excludit ab oratione multiloquium ubi primo ponit multiloquii prohibitionem; secundo prohibitionis rationem, ibi nolite ergo assimilari eis.
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Dicit ergo orantes autem nolite multum loqui, idest in verbis nolite confidere. Contra. I Thess. ult., 17: sine intermissione orate. Praeterea dominus multum stetit in oratione, infra cap. XXVI, 36 ss. et Lc. VI, 12. Responsio secundum Augustinum. Damnat multiloquium de infidelitate, sed non orationes quas in cordis puritate sancti faciunt. Unde Anselmus: non est peccatum orare cum cordis devotione per multiloquium. Sicut ethnici faciunt: gentiles enim multiplicabant verba in orationibus, primo, ut indicarent intentionem suam Daemonibus quos adorabant, quia aliter non potuissent cognoscere; unde Augustinus: gentilibus erat necessaria verborum multiplicitas propter Daemones. Secundo, ut Daemones absentes ad se revocarent: et huic causae alludit Elias III Reg. XVIII, 27, dicens sacerdotibus Baal cum diu orassent: clamate voce maiore: Deus enim vester est, et forsitan loquitur, aut in diversorio est, aut forte dormit: ut excitetur. Tertio, ut verborum persuasione inclinarent eos ad miserendum; unde subdidit: putant enim quod in multiloquio exaudiantur, idest opinantur quod in multitudine verborum persuasibilium preces eorum effectui mancipentur. Et quia illi ita faciunt, ergo vos, mei fideles, nolite assimilari eis, scilicet in multiloquio, ut credatis Deum inclinari persuasibilibus verbis. Isidorus: non in multiloquio exaudiuntur homines, quasi pluribus verbis conentur Deum inflectere.
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Item ut putetis Deum vestrum ignorare quod petitis: scit enim pater vester quid opus sit vobis. Ecce ratio prohibitionis; quasi dicat: non oportet vos multis verbis orare, sed rebus et cordis affectu simplici, dicit Rabanus.
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Quia scit pater vester quid opus, idest quid necesse sit vobis, antequam petatis. Quare ergo oportet orare? Responsio. Non ut doceas, sed inflectas, ut familiaris efficiaris, ut humilieris, ut peccatorum tuorum rememoreris.
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Et signanter dicit pater vester. Chrysostomus: dicendo pater, et veniam peccatorum, et poenarum interitum, et iustificationem, et sanctificationem, et liberationem, et filiorum adoptionem, et haereditatem Dei, et fraternitatem cum unigenito copulatam, et sancti spiritus dona largissima, uno sermone significavit. Quaerit hic Hieronymus et Rabanus: si novit Deus antequam petamus, ad quid scienti petimus? Responsio. Multiplex est causa quare scienti loquimur, et oramus. Prima ut nos profiteamur, et sciamus habere nos ab eo quod petimus; unde Rabanus: non est opus narrare, sed obsecrare. Secunda ut exemplum praestetur; unde Rabanus: vult Deus rogari, ut bonitas eius derivetur ad populos. Tertia ut mens nostra excitetur; unde Hieronymus: nos tempore orandi excitamus. Quarta ut devotio excitetur astantibus. Hieronymus: loquimur, non ut nostrae faciamus indicium voluntatis, sed ut excitemus obsequium piae devotionis. Quinta ut desiderium accendatur. Sexta ut cor purgetur. De his duobus Glossa interlinearis: verbis cor accenditur, et precibus serenatur. Septima ut animus occupatus circa sancta verba retrahatur a superfluis cogitationibus.
Dominus dicit sic orabitis, non hoc orabitis. Non prohibet aliud ab hoc orare, sed docet sic orare. Unde haec oratio habet tria: est enim brevis, perfecta et efficax. Brevis est, ut omnes possent capere tam docti quam indocti. Item ut daret fiduciam de facile impetrando; unde Is. X, 23: verbum abbreviatum faciet dominus. Item perfecta est; ipse enim Deus tradidit hanc, et Dei perfecta sunt opera. Item efficax; unde apostoli dicebant: doce nos orare. Ipse autem sic dixit sic orabitis: pater noster qui es in caelis et cetera. Et in hac oratione, sicut in oratione rhetorum, duo facit. Primo captat benevolentiam; secundo docet quid petendum. Captat benevolentiam, sed alio modo quam captet homo hominis benevolentiam, ut scilicet flectat eum ad se. Captamus autem nos Dei benevolentiam, ut elevemur ad eum. Requiruntur duo ad dantem: quod possit, et velit. Et ut velit, dicit pater: si enim est pater, vult utilitatem filiorum. Quod possit, ostendit subdens qui es in caelis: si enim est in caelis, potest quod vult. Hoc autem quod dicit pater noster, valet ad fidei instructionem. Et removet duos errores, qui destruebant orationem. Quidam enim dicebant Deum non habere curam de humanis, ut habetur Ez. IX, v. 9: dereliquit dominus terram, et dominus non videt. Quidam autem dixerunt quod habet curam, et providet de omnibus; sed providentia dat necessitatem rebus; et sic non oportet orare, quia si providet Deus, ita erit. Sed istas opiniones destruit cum dicit pater: si enim est pater, providet filiis, ut habetur Sap. XII, 13: non est autem alius Deus quam tu, cui est cura de omnibus. Item pater dicitur ad filium, ut dominus ad servum. In eo enim quod ipse pater est, dicimus nos liberos: non enim dicitur pater aliarum rerum. Si ergo sumus liberi, habemus libertatem arbitrii. Ergo aliquid est a nobis. Per hoc vero quod dicit qui es in caelis, ostendit omnia impetrabilia, quando ipse ibi immobilis est. Quia sicut ipse qui est in caelis, disposuit effectus produci ex causis, ita providit talem petitionem per talem orationem nobis dari. Unde valet ad sublevandum spem. Lc. XI, 13: si vos, cum sitis mali, nostis bona data dare filiis vestris, quanto magis pater vester caelestis et cetera. Item pater valet ad exercitandum caritatem: naturale enim est, quod a patre diligatur filius; Eph. VI, 1: filii, obedite parentibus vestris in domino. Item invitamur ad imitandum; supra V, 45: ut sitis filii patris vestri et cetera. Item ad humilitatem provocamur; Mal. c. I, 6: filius honorat patrem et dominum servus. Si ergo pater ego sum, ubi est honor meus? Et si dominus ego sum, ubi est timor meus? Item dicens pater noster: affectus ordinatur ad proximum, quia si unus pater omnium, non debet contemnere quis proximum ratione generis. Item dicit pater noster, non dicit. Pater meus, quia Christus voluit servare quod sibi proprium est, quia quadam singularitate est filius Dei; unde dicit Io. XX, 17: ascendo ad patrem meum, et patrem vestrum, quia aliter meum, aliter vestrum. Item docuit pro toto populo orare. Chrysostomus: dulcior est apud Deum oratio quam non transmittit necessitas, sed fraternitas. Secundo ad captandum benevolentiam dicitur qui es in caelis, non pro corporali loco, quia caelum et terram ego impleo, dicit dominus, Ier. XXIII, 24, sed propter eminentiam. Unde per hoc infirmis providetur, ut considerent per id quod supremum est in corporibus, quod Deo debent obsequi. Propter hoc versus orientem oramus, quia ab oriente vertitur caelum. Et sicut caelum supra corpus, ita Deus supra spiritum. Unde sicut corpus convertitur ad caelum, ita spiritus convertitur ad Deum. Ut ergo spiritus revocetur a terrenis, dicit pater noster, qui es in caelis. Aliter per caelos sancti intelliguntur: Is. I, 2: audite, caeli, et auribus percipe, terra; et Ps. XXI, 4: tu autem in sancto habitas. Dat enim fiduciam impetrandi, quia non longe sunt a nobis. Sanctificetur nomen tuum. Hic, captata benevolentia, accedit ad petitiones. Sed omnis petitio habet desiderium. Unde in hac oratione continetur omne quod homo desiderare potest, et eo ordine quo petere debet: homo enim desiderat consequi bonum, et vitare malum. Quatuor autem petuntur desideranda. Desiderium enim tendit in finem: unde in unoquoque quod primo desiderandum est, est finis. Finis autem est Deus: unde honor Dei primo est petendus: et hoc tangitur sanctificetur nomen tuum. Item petenda sunt quae ad nos pertinent: et primum est gloria Dei: et haec tangitur adveniat regnum tuum. Item virtutes et merita bona: et hoc tangitur fiat voluntas tua et cetera. Item subsidia mortalis vitae, sive temporalia, sive spiritualia; et hoc tangitur panem nostrum quotidianum: sive intelligas panem temporalem, sive spiritualem, vel sacramentalem. Item malum est vitandum. Contra bona sunt quaedam impedimenta. Contra primum non est impedimentum, quia semper est honorandus Deus, sive velis, sive nolis habere. Beatitudinem impedit peccatum; ideo petit dimitte nobis debita nostra et cetera. Virtutes etiam et operationes bonas impedit tentatio: ideo dicitur et ne nos inducas in tentationem. Habere necessaria huius vitae impedit malum; ideo dicitur sed libera nos a malo. Sanctificetur nomen tuum. Semper sanctificatum est, quomodo ergo petimus? Exponitur sic. Sanctificetur, idest quod in se sanctum est manifestetur in nobis; non quod accrescat sibi, sed nobis accrescit manifestatio gloriae suae. Aliter Chrysostomus: sanctificetur etc., idest sanctificetur ex operibus nostris, idest det nobis talia opera facere ut sanctificetur. Secundum Cyprianum: sanctificetur, idest sanctifica nos in nomine tuo. Is. VIII, 14: et erit vobis in sanctificationem. Sed sanctificari est, ut qui non sunt sancti sanctificentur, et ut sancti in sanctitatem perseverent; et si quidem sanctificati non sint, contrarium amoveatur. Sequitur adveniat regnum tuum, idest fac nos ad regnum tuum pervenire, ut dicitur (infra XXV, 34): venite, benedicti, percipite paratum vobis regnum a constitutione mundi. Aliter Augustinus in Serm. domini in monte: Deus regnare incepit, cum mundum redemit. Adveniat; idest veniat consummatio regni tui; Lc. XXI, 31: prope est regnum Dei. Vel sic. Adveniat regnum tuum, idest regnes in nobis, non peccatum. Unde Rom. VI, 12: non regnet peccatum in vestro mortali corpore. Sed non potest venire quis ad regnum caeleste nisi fiat caelestis; ideo petimus ut fiamus caelestes. Fiat voluntas tua sicut in caelo, idest fac nos caelestes. Unde petimus ut voluntas Dei impleatur per nos. Et hoc frustra, nisi a Deo esset; et ideo dicitur fiat voluntas tua, quia Deus operatur in nobis. Sed quid? Sicut in caelo et in terra, idest sicut Angeli faciunt voluntatem in caelo, sic nos terreni faciamus in terra. Vel aliter. Fiat voluntas tua sicut in Christo, sic in Ecclesia. Unde fiat voluntas tua sicut in caelo, idest in Christo, et in terra, idest Ecclesia. Vel aliter. Per caelum sancti, per terram peccatores. Unde fiat voluntas tua etc., idest converte peccatores, ut serviant tibi ut iusti. Unde Ps. XVII, 29: illuminans lucernam meam, domine, illumina tenebras meas. Vel aliter: quia spiritus comparatus ad carnem, ita contrariatur. Unde apostolus: video aliam legem in membris meis repugnantem legi mentis meae. Unde, fiat etc., idest sicut spiritus concordat voluntati tuae, sic et caro. Et nota quod dicitur sanctificetur nomen tuum, et non sanctificemus. Et hoc est, quia ad salutem requiritur persona Dei, et liberum arbitrium. Sed si in prima persona peteretur, iam videretur quod solum ad liberum arbitrium pertineret. Panem nostrum supersubstantialem da nobis hodie. Postquam docuit petere gloriam, et beatitudinem, et operationes virtutum; hic docet petere quae sunt necessaria ad praesentem vitam, cum dicit panem nostrum et cetera. Hoc autem exponitur quatuor modis. Primo exponitur de pane qui est Christus, qui dicit de seipso, Io. VI, 52: panis quem ego dabo, caro mea est pro mundi vita. Sed dicit nostrum, quia non cuiuscumque, sed fidelium solum; Is. IX, 6: parvulus natus est nobis et cetera. Unde ex quo quis baptizatus est, ius habet in isto pane. Sed hoc quod dicit supersubstantialem, loco eius habetur in Graeco usion, idest peculiarem; et quod sit supersubstantialis, habetur ad Ephes. I, 20: constituens ad dexteram suam in caelestibus supra omnem principatum, potestatem, et virtutem, et dominationem. Iste panis est quotidianus, qui quotidie debet sumi non a quocumque, sicut in libro de ecclesiasticis dogmatibus dicit Augustinus, quod quotidie recipere nec laudo, nec vitupero: sed in Ecclesia quotidie debet sumi a fidelibus, et percipiatur si non sacramentaliter, tamen spiritualiter. Sed Orientales aliam consuetudinem habent, quia in aliquorum Ecclesiis non celebratur nisi semel in hebdomada. Et Augustinus in Serm. domini in monte dicit, quod illud sustinetur. Da nobis. Sed qualiter dicitur da nobis, si nostrum est? Cyprianus: da nobis, idest da ita vivere, quod per peccatum non reddamur non idonei ad habendum istum panem. Non enim datur ei qui indigne recipit, sed assumit in damnum suum. Qui enim manducat et bibit indigne, iudicium sibi manducat et bibit, ut habetur I ad Cor. XI, 29. Sed quid est quod dicit hodie? Dicendum quod hodie aliquando accipitur pro praesenti die, aliquando pro tota vita nostra. Unde da nobis hodie, idest ut in tota vita nostra possimus percipere, quia in hac vita tantum est necessarius: in alia enim, habita veritate, non indigebimus. Unde in hac vita et nunc peculiaris est, tunc continuus. Alia expositio, ut per panem Deus vel divinitas intelligatur. Lc. XIV, 15: beatus qui manducat panem in regno caelorum; Ps. LXXVII, 25: panem Angelorum manducavit homo. Unde da nobis hodie: da ut in praesenti vita possimus ea frui. Item aliter potest exponi de pane sapientiae; unde: venite, comedite panem meum: ille enim comedit panem sapientiae, qui inquirit documenta salutis, qui facit divina praecepta. Quarto exponitur de pane corporali. Dixerat sanctificetur nomen tuum, et fiat voluntas tua et cetera. Unde docuerat nos caelestes esse; sed memor fragilitatis nostrae docet nos petere terrena ad vitam necessaria, et non superflua, sed necessaria. Unde: habentes alimenta, et quibus tegamur, his contenti sumus. Idem petiit patriarcha Iacob: si dederit mihi panem quo vescar, et vestes quibus operiar et cetera. Sed dicit nostrum, quia de proprio, non de rapina. Alia ratio quare dicit nostrum, quia hoc datur ad necessitatem. Unde debemus accipere ut communia, ut dicebat Iob: si comedi buccellam panis solus. Sed quid est quod dicit supersubstantialem? Hoc ideo dicit, quia (ut dicit Augustinus in Lib. de orando Deum ad Probam) id quod est praecipuum in vita hominis est panis. Eccli. XXIX, 28: initium vitae hominis aqua et panis. Unde per hunc omnia quae sunt substantialia ad vitam intelliguntur. Sed dicit quotidianum, idest pro hac vita brevi: si enim peteret ad longum tempus, contrariaretur petitioni suae, quae dixit adveniat regnum tuum, idest ad nos veniat. Si ergo longa petitio esset, contrariaretur orationi praecedenti. Item ut superfluitatem tollat, quia quod necessarium, est ad diem; contra quosdam qui plus expendunt uno prandio quam necesse esset in multis diebus. Item dicit da nobis. Chrysostomus: temporalia habent boni et mali: boni ad utilitatem, mali ad damnum: boni igitur a Deo, mali a Diabolo. Alia ratio. Sicut si aliquis offerret panem sacerdoti ad sanctificandum, postea peteret a sacerdote iam sanctificatum; sic dicitur da nobis, idest sanctifica nobis, et sanctificatur per orationem. Et quia noluit ut petatur ad longum tempus, ideo dicit hodie: vel hodie, idest in vita ista. Sed quaeritur quare dominus prohibuit sollicitudinem; unde dicit nolite solliciti esse et cetera. Hic autem docet petere. Sed homo licite potest desiderare quae necessaria sunt ad vitam; et non solum quae ad vitam, sed quae ad statum, quia plura sunt necessaria regi quam comiti: unde licet haec petere. Sed aliud est desiderare, et aliud sollicitum esse. Item videtur quod non petendum sit nisi ad unum diem, quia dicit hodie. Solutio. Non intendit quin cogites de futuro: sic enim periret populus Dei, quia sic non esset congregandum in aestate quod comedendum est in hieme; sed sollicitudinem removet de futuro. Sequitur dimitte nobis debita nostra et cetera. Hic intendit ponere petitiones quae fiunt ad remotionem mali, et primo magis principalis quod magis impedit. Hoc autem est peccatum; ideo dicit et dimitte nobis debita nostra: quia contra eum peccavimus; nos enim indigemus de bono Dei. Hieronymus: indignum est quod agamus aliquid contra Deum. Quando tu peccas, tu usurpas quod Dei est: quia voluntas Dei est regula omnium. Si ergo dimittis voluntatem Dei pro voluntate tua, usurpas quod Dei est. Ideo dimitte nobis peccata. Et hoc ille petebat Ps. XXXVIII, 14: dimitte mihi, ut refrigerer prius quam abeam, et amplius non ero. Et per hoc duos errores excludit. Error scilicet Pelagii, qui dicebat, quod sine peccato poterat homo vivere: et hoc est falsum, quia esset aliquis qui non posset dicere hanc orationem; sed hanc dominus dedit omnibus; omnes ergo peccatum habent. Et Ioannes in prima canonica I, 8: si dixerimus quod peccatum non habemus, nos ipsos seducimus et cetera. Item, alius error, quod si quis peccavit, non potest agere poenitentiam; sed hoc non doceret dominus petere, nisi vellet remittere. Unde Io. I, 12: dedit eis potestatem filios Dei fieri: quod non fieret nisi remitterentur peccata. Sicut et nos dimittimus debitoribus nostris. Debitores dicuntur duobus modis: vel quia peccant contra nos; vel quia aliquid nobis debent, ut pecuniam, et huiusmodi. Non ergo docet ut dimittam debita pecuniae, sed debitum quo peccavit quis contra me; vel etiam si offendit me pro solvenda pecunia, offensam teneor dimittere, non pecuniam: indignum enim esset quod peterem misericordiam, si remittere non vellem; unde Eccli. XXVIII, 3: homo homini servat iram, et a Deo petit medelam. Sed sunt multi qui nolunt dimittere, debentne dicere pater noster? et cetera. Quidam enim subtrahebant verbum illud sicut et nos etc., sed talis omittens peccat, quia formam Ecclesiae non servat. Dicendum ergo quod, licet sit in peccato, debet dicere, quia debet facere quicquid boni potest; quia licet non sint meritoria ad vitam aeternam, tamen sunt proficua ad impetrandam gratiam. Item oratio dicitur in persona Ecclesiae: unde licet ipse non remittat, tamen Ecclesia remittit. Item quaerit Augustinus, si solum illis qui remittunt offensas, dominus remittit. Et vult Augustinus quod eo tenore dimittamus, quo dimittit dominus: dominus enim rogantibus dimittit. Qui ergo paratus est roganti dimittere, fructum recipit orationis. Et ne nos inducas in tentationem. Cyprianus exponit sic: et ne nos, idest non sinas nos perduci in tentationem; tentatio enim utilis est, sed ille inducitur in tentationem, qui tentationi succumbit: multi volunt igne calefieri, sed non igne comburi. Fidelis Deus qui non permittit vos tentari ultra quam possitis. Et per hoc amovetur error Pelagii, qui dicebat, quod homo poterat perseverare per liberum arbitrium. Et hoc amovet, cum docet non consentire tentationi. Ad Phil. II, 13: Deus operatur in nobis velle et perficere pro bona voluntate. Ultimum est sed libera nos a malo, praesenti vel futuro, poenae vel culpae. Unde Augustinus in hoc verbo: omnis homo lacrimas fundit. Ita dicebat ille Ps. LVIII, 2: eripe me de inimicis meis, Deus meus. Sequitur autem amen, idest ita fiat. Hebraeum est. Datur securitas impetrandi, si tales fuerimus quod dimittamus et cetera. In Graeco adduntur tria verba: quoniam tuum regnum, et veritas, et gloria. Et haec tria tribus praemissis respondent. Vel sic. Tu potes, quia tuum regnum, tua est virtus, quae potest donare. Item totum ad gloriam Dei; Ps. CXIII, 1: non nobis, domine, non nobis, sed nomini tuo da gloriam.
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Cum autem ieiunatis et cetera. Haec est tertia pars ab illo loco cum facis eleemosynam etc.; in qua excludit appetitum humani favoris a ieiunio. Ubi primo excludit a ieiunio modum indebitum; secundo subiungit modum ieiunandi debitum ibi tu autem cum ieiunas et cetera. In prima dicuntur tria. Primo dissuadet hypocritarum simulationem; secundo ponit suae ostentationis perversam intentionem, ibi exterminant enim facies suas; tertio subiungit eorum condemnationem, ibi amen dico vobis, quia receperunt mercedem suam. Dicit ergo cum ieiunatis, nolite fieri sicut hypocritae. Per hoc quod dicit nolite, prohibet non solum facere, sed velle, quia in voluntate radix merendi et demerendi est. Tristes; signanter dicit fieri tristes, et non esse, quia ista tristitia, sive simulatio, solum in apparentia est. Chrysostomus: dum fingunt se ieiunare, non sunt tristes, sed fiunt. Exterminant. Ecce perversa intentio, quia exterminant, idest extra proprios terminos humanae conditionis ponunt, secundum Augustinum et Rabanum, facies suas, in quibus magis apparent boni. Augustinus: sicut de nitore vestium iactantia, sic de nimio squalore et macie. Ut appareant hominibus, qui vident solum exteriora, I Reg. XVI, 7, ieiunantes, idest abstinentes. Isidorus super Amos: qui cibis abstinent, et mala agunt, Daemones imitantur, quibus culpa adest, et cibus abest. Chrysostomus: si quis ieiunat, et tristem se facit, hypocrita est. Quanto nequior est qui non ieiunat, sed in facie sua argumentis quibusdam fingit venalem pallorem? Amen dico vobis. Hic subiungitur eorum condemnatio; unde dicit amen, idest vere, dico vobis, receperunt mercedem suam, non Dei, idest laudem quam intendebant. Gregorius in Hom.: incassum caro atteritur, si a suis voluptatibus animus non refraenatur. Tu autem, cum ieiunas, unge caput tuum. Hic subdit debitum ieiunandi modum. Et primo hortatur ad ipsum; secundo ponit promissum, ibi et pater tuus et cetera.
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Quantum ad primum dicit tu autem, cum ieiunas, unge caput tuum, quadrupliciter. Primo caput, idest mentem, oleo nitoris conscientiae, ne Diabolus per capillos, idest cogitationes, teneat. Esther II, 12 virgines oleo myrrhino ungebantur. Secundo oleo caritatis. Hoc inunguntur pugiles, idest activi boni. Infra XXV, 4: prudentes virgines acceperunt oleum in vasis suis cum lampadibus. Item oleo compassionis et misericordiae, quo debent inungi praelati; Eccle. IX, 8: oleum de capite tuo non deficiat. Chrysostomus: caput tuum Christum est. Esurientem ciba, sitientem pota, et sic caput tuum unxisti oleo misericordiae, qui clamat in Evangelio: quod uni ex minimis meis fecistis, mihi fecistis. Item oleo spiritualis laetitiae, quo inunguntur reges, idest contemplativi. Ex. XVII, 19: sanctificabis vasa tabernaculi oleo. Unde Hieronymus et Augustinus: Palaestinis mos erat caput ungere. Ergo caput unge, idest hilarem et festivum te exhibe. Et faciem tuam lava, Chrysostomus: facies est conscientia. Lava ergo faciem tuam quadruplici lotione. Primo per veram contritionem; Ier. IV, 14: lava a malitia cor tuum, Ierusalem, ut salva fias. Secundo per confessionem; Is. I, 16: lavamini, mundi estote et cetera. Tertio per tribulationum perpessionem; Apoc. VII, 14: laverunt stolas suas, et dealbaverunt eas in sanguine agni. Quarto per devotam orationem; Gen. XVIII, 4: afferam pauxillum aquae ut laventur pedes vestri. Vel lava faciem, idest intellectum a curiositate, et affectum ab illicito amore.
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Ne videaris hominibus ieiunans. Non prohibet simpliciter videri, sed velle videri; quasi dicat, ne velis favorem, vel laudem pro ieiunio ab hominibus captare, sed patri tuo, per creationem, et recreationem, et conservationem, qui est in abscondito, Glossa: idest in corde per fidem. Is. XLV, 15: vere tu es Deus absconditus. Et pater tuus (ecce promissum) qui videt in abscondito, idest in humili et pura conscientia, reddet tibi; Sap. X, 17: reddet Deus laborem sanctorum suorum.
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Postquam docuit nos de ieiunio, docet nos de eleemosyna, et dicit nolite thesaurizare vobis thesauros in terra. Sed videtur quod hoc non sit verum, quia regibus convenit thesaurizare. Sed dicendum, quod per thesauros intelligit abundantiam: et haec duplex, necessaria, et superflua: quod non est necessarium uni, est necessarium alteri. Et ideo cum rex multis indigeat, multa potest congregare. Uni simplici peccatum esset quod non est regi, quia indiget defendere regnum. Item prohibet his, qui videntur habere fiduciam in eis; unde I ad Tim. ult., 17: divitibus huius saeculi praecipe non sublime sapere, nec sperare in incerto divitiarum suarum; Baruch III, 16: ubi sunt principes gentium, qui argentum fabricant (sive thesaurizant) et aurum in quo confidunt homines? Item prohibet propter instabilitatem, quia cito amittuntur. Et ponit tria quae in divitiis habentur: metalla, et haec rubigine consumuntur; vestes, et haec tineis: et quaedam quae neutro modo, ut lapides pretiosi. Alia littera habet, nec commestura. Unde tripliciter destruuntur: aut ex principio intrinseco; et sic tinea quae innascitur vestibus, unde ubi aerugo et tinea: aut ex luxuria possidentis, ideo commestura: quandoque ab extraneis, unde dicit ubi fures non effodiunt. Si aliquis dicat quod haec non fiunt: dicendum, etsi non fiant, tamen saepe contigit; et si non contingit, possibile tamen est contingere: ideo arguit eas incertas esse. Item exponitur mystice. Aerugo apparet, tinea latet. Unde per aeruginem peccata corporalia, per tineam spiritualia. Item quaedam sunt peccata quae per seipsos faciunt homines, quaedam quae cum alio, et illa magis nocent. Dicit nec fures effodiunt. Vel dicit propter thesauros absconditos. Item per aeruginem superbi; Eccli. XII, 10: sicut aeramentum aeruginat nequitia eorum. Tinea corrodit vestimenta: et haec significat exteriora opera, quae per invidiam corroduntur; Prov. XXV, 20: sicut tinea vestimento, et vermis ligno, ita tristitia viri nocet cordi. Item fures per vanam gloriam. Fures, idest Daemones, qui cum non possint decipere homines per alia peccata, decipiunt per vanam gloriam.
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Item ponit stabilitatem divitiarum caelestium, ubi dicit thesaurizate vobis thesauros in caelo. Et hic Augustinus: thesaurizate vobis in caelo, non in aliquo loco corporali, sed in caelo, idest in spiritualibus bonis, idest abundantiam bonorum meritorum acquirite. Et dicit vobis, non Deo, quia nihil accrescit ei; Iob XXXV, 7: si iuste egeris, quid donabis ei, aut quid de manu tua accipiet? Docet autem dominus, unde hoc acquiritur, scilicet per eleemosynam, dicens Lc. c. XVIII, 22: vende omnia quae habes, et da pauperibus, et habebis thesaurum in caelo. Ibi enim, idest in caelo, nulla erit corruptio, quia corruptibile hoc induet incorruptionem, I Cor. c. XV, 53.
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Sequitur ubi est thesaurus tuus, ibi est et cor tuum. Docet contrariam conclusionem esse nocivam; et hoc quia cordis distractionem habet, quia si terrena diligis, ibi erit cor tuum; ubi enim amor, ibi oculus: oculi stultorum in finibus terrae. Sed quia pauci sunt qui considerent istud, ideo ostendit quantum sit periculum, per exemplum, lucerna corporis tui. Et hoc primo exponitur de oculo corporali; sicut enim lucerna dirigit gressus hominis, sic oculus.
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Unde si oculus tuus fuerit simplex, idest fortis ad videndum, corpus totum erit lucidum, idest dirigetur ad faciendum; si nequam, idest lippus et obscurus, totum corpus tuum tenebrosum erit, idest omnia opera tua fient ad modum tenebrarum.
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Si ergo lumen quod in te est, tenebrae sunt, ipsae tenebrae quantae erunt. Lumen quod in te est, est cor et mens. Si ergo ad terram dirigatur, et omnes sensus hominis ad terram dirigentur. Aliter exponitur de oculo spirituali: lumen enim inducit ad probandum, sicut hominis ratio; Prov. XX, 27: lucerna domini spiraculum hominis. Unde si oculus tuus fuerit simplex, sic quod ratio tua dirigatur in Deum, totum corpus tuum, idest omnia membra tua a peccato servabuntur: si non, involventur in operibus tenebrarum. Vel lucidum, in resurrectione sanctorum. Infra XIII, 43: tunc iusti fulgebunt sicut sol. Item, per oculum significatur intentio. Unde qui vult operari, aliquid intendit: unde si intentio tua sit lucida, idest ad Deum directa, totum corpus, idest operationes tuae erunt lucidae. Et hoc intelligitur in simpliciter bonis. Item, per oculum intelligitur fides; unde si simplex est, ita quod tendat in Deum, idest non vacillet etc.; ad Rom. XIV, 23: quod non est ex fide peccatum est. Item, per oculum significatur praelatus, qui est oculus subditorum. Unde cum praelati boni dirigunt plebes, tota populi congregatio lucet virtutibus et cetera. Eccli. X, 2: secundum iudicem populi, sic et ministri eius.
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Sequitur nemo potest duobus dominis servire et cetera. Quia dixerat quod thesaurizatio distrahit a Deo, ideo fugienda dicitur, quia non solum distrahit, sed alienat a Deo, quia nemo potest duobus dominis servire. Servus est qui ipsum quod est, alterius est; sed impossibile est quod animus feratur ad duos fines simul et semel (dico contrarios et dissentientes). Item nota quod quidam dominantur, ut subditi dirigantur; quidam autem, ut timeantur. Dominus et divitiae sunt contrarii domini; ideo non potestis Deo servire et mammonae. Sed nota quod aliud est habere divitias ut dominus, aliud ut servus: habet enim ut dominus, qui bene utitur illis, et inde facit fructum; sed ille est servus divitiarum, qui fructum inde non accipit; Eccle. V, 12: est aliud malum quod vidi sub sole: divitiae conservatae in malum domini sui. Omne autem in quo quis ponit finem suum, Deus suus est. Unde qui ponit finem suum in divitiis, Deus suus est, sicut dicitur de illis quorum Deus venter est, Phil. III, 19. Non potestis Deo servire et mammonae. Per mammonam potest intelligi Diabolus, qui praeest divitiis, et quasi Deus suus est; non quia possit dare, sed quia nititur divitiis homines decipere. Unde sicut est quidam spiritus fornicationis, sic est spiritus divitiarum. Aliter exponit Augustinus: nemo potest etc. scilicet contrariis. Sed Deus et Diabolus contrarii sunt. Quae conventio Christi ad Belial? II ad Cor. VI, 15, et in Lib. III Reg. c. XVIII, 21: quid claudicatis in duas partes? Et sequitur aut unum sustinebit, idest Diabolum. Et non dicit, diliget, quia Diabolus naturaliter diligi non potest. Deus naturaliter diligitur; Diabolus vero sustinetur, sicut ponit exemplum Augustinus: si aliquis cupit ancillam alicuius, servit ei amore ancillae, non ipsius: unde sustinet servitium domini propter ancillam; sic aliquis sustinet servitium Diaboli propter divitias. Item posset aliquis dicere: non pono finem in divitiis superfluis, sed necessariis. Et hoc prohibet dominus dicens ideo dico: ne solliciti sitis animae vestrae etc., non quia anima manducet, sed quia homini convenit, anima existente in eo. Vel animae, idest vitae animae. Et destruit hic error Euticharum, qui dicebant quod viri apostolici non debebant laborare. Sed hos reprehendit Paulus dicens II Thess. III, 10: qui non vult laborare, non manducet. Secundum ergo apostolum omnes tenentur. Sed quaero, aut est consilium, aut praeceptum. Si praeceptum, ergo omnes tenentur; si consilium, constat quod non omnes, quia ad consilia non tenentur nisi homines perfecti. Dico quod aliquid est praeceptum propter se, aliquid propter aliud: ut cum aliquis cepit crucem ut eat ultra mare, quod eat ultra mare tenetur, sed non potest ire nisi quaerat navem: unde quaerere navem est ei necessarium. Sic omnes tenentur ad conservandum vitam, ideo tenentur ad omnia quae faciunt ad istum finem; unde tenetur quilibet qui non habet unde conservet vitam, laborare ut conservet. Quid ergo dicit nolite solliciti esse? et cetera. Dicendum quod sollicitudo nominat providentiam cum studio; studium autem est vehemens applicatio animi. In ista autem vehementi applicatione potest esse peccatum, quando scilicet ponit animum ibi ut ad finem; et sic non debemus solliciti esse. Et ideo habetur Prov. XI, 7: expectatio sollicitorum peribit. Item potest esse quod mens intendat ad superflua acquirenda: et sic prohibetur, ut habetur Eccle. II, 1: dixi ego in corde: vadam, et affluam divitiis. Item sollicitudo potest esse, quia animus nimis sollicitatur ad temporalia acquirenda et necessaria: et de hoc habetur I ad Cor. II. Item quidam solliciti sunt cum quodam timore et desperatione, quia timent sibi deficere; et haec sollicitudo prohibetur.
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Sequitur nonne anima plus est quam esca? Docuit vitare sollicitudinem etiam necessariorum. Ponit rationes. Et primo talem: qui dedit maiora, dabit minora; sed Deus dedit animam et corpus; ergo qui dedit haec, servabit ea. Respicite volatilia caeli et cetera. Est haec alia ratio. Qui providet minoribus, providebit maioribus; sed Deus providet brutis; ergo et cetera. Primo deducit in cibo; secundo in vestimento. Docet ergo vitare sollicitudinem, dicens respice, idest considerate, volatilia caeli, quia ex his est sapientia; unde Iob XII, 7: interroga iumenta, et docebunt. Unde cum non habeant operationem ad acquirendum panem, attamen et cetera. Et tria dicit quoad tria quae requiruntur, scilicet serere, metere et congregare.
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Et quantum ad hoc tria dicit non serunt, neque metunt, neque congregant in horrea, et tamen pater vester caelestis pascit illa. Et dicit vester, non illorum, quia proprie pater est rationalis creaturae. Pascit ea, de quo in Psalmo CXLVI, 9: qui dat iumentis escam ipsorum et cetera. Nonne vos magis pluris estis illis? Idest maioris valoris? Homo enim omnibus praeponitur, ut habetur Gen. I, 26: faciamus hominem etc.; et sequitur, ut praesit piscibus maris, et volatilibus caeli. Et non est intelligendum quin apostolici viri non congregent, sed est intelligendum, quod Deus in congregatione a tribulatione liberat iustos, ut Danielem liberavit de lacu leonum, et tres pueros de fornace. Et non dico, quod existentes in tribulatione non debeant facere ut eruantur, quia praecepit dominus ut ex una civitate fugerent in aliam; sed est intelligendum, quod si faciant iusti quod in se est, quod liberabit eos dominus. Et ista exempla inducuntur ad sciendum quod dominus habet providentiam de omnibus, et dat unicuique secundum modum suum: avibus enim dedit quomodo necessaria acquirerent: dedit enim eis naturalem instinctum quo moverentur ad inquirendum unde viverent; ideo non debemus esse nos nimis solliciti.
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Quis autem vestrum cogitans potest adiicere ad staturam suam cubitum unum? Hic probat experimento, quod sicut providet avibus, ita et nobis: quaedam enim est pars animae quae subiacet rationi, ut motiva et sensitiva: quaedam quae non, ut augmentativa et nutritiva; et in his convenit homo cum brutis; et sicut providet brutis in augmento et nutrimento, sic et hominibus. Unde augmentum non est nobis ex nobis, sed ex Deo: unde de providentia Dei non debetis desperare. Considerate lilia agri et cetera. Instruxit nos de cibo, modo de vestimento: unde habentes alimenta, et quibus tegamur, his contenti sumus.
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Dicit ergo considerate lilia agri. Consideratio creaturarum debet esse ad laudem Dei; Ps. CXLII, 5: meditabor in omnibus operibus tuis et cetera. Non laborant, neque nent: ad vestimentum enim requiritur et opus virorum, et mulierum. Ideo ad amovendum opus virorum dicit non laborant; ad excludendum opus mulierum dicit neque nent.
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Dico enim quod neque Salomon in omni gloria sua coopertus est sicut unum ex istis, quia etsi ars imitetur naturam, non tamen consequitur. Unde numquam ars faceret colores ita puros, sicut in natura fiunt in floribus. Et dicit in gloria, quia inter notos apud Iudaeos Salomon gloriosior fuit; et tamen vestimentum non potuit ita adaptari ei sicut lilio. Item dicit Chrysostomus, quod lilium habet ista sine sollicitudine; Salomon autem saltem oportuit praecipere. Hieronymus retorquet ad resurrectionem, quia per lilia Angeli: et sicut Angeli non indigent vestimento, sic in resurrectione, qui reformabit corpus, providebit de vestimento. Si enim foenum agri et cetera. Hic commutat lilium in foenum, et argumentatur, quia si minoribus providet, providebit et nobis, qui potiores sumus quoad dignitatem substantiae, quia nos super ista sumus.
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Item quoad durationem, quia nos aeterni quoad animam, istud vero hodie est, et cras in clibanum mittitur et cetera. Is. XL, 7: exsiccatum est foenum, et cecidit flos. Item quoad finem: quia homo est propter beatitudinem, foenum vero propter usum hominis; Ps. CXLVI, 8: qui producit in montibus foenum et herbam servituti hominum et cetera. Et ad vilem usum, scilicet ut in clibanum mittatur quoad aliquas terras, ubi fit ignis de stipulis. Et si hoc sic vestit, idest dat necessarium ornatum, quanto magis vos modicae fidei? Vel sic: ut per foenum intelligantur infideles. Si ergo infidelibus, qui parati sunt ad clibanum ignis, multo magis electis.
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Nolite ergo solliciti esse et cetera. Hic concludit de utraque; et debes exponere sollicitudinem quatuor modis, ut superius dictum est. Vel sic. Si vivis in aliqua societate, non sis sollicitus de cibo ampliori, vel vestimentis amplioribus, immo esto in eis quasi unus ex eis. Haec enim omnia gentes inquirunt, quia ibi ponunt finem, quia credunt in eis esse beatitudinem. Et si hoc non credant, ponunt ibi magnam sollicitudinem, quia non credunt providentiam divinam.
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Et quia in ordinatione ad finem duo requiruntur, scilicet scientia et voluntas, dicit scit enim pater vester quia his omnibus indigetis. Unde, scit quia Deus: item, quia pater, vult. Quid ergo facietis? Dicit tria. Primum quaerite regnum Dei, tamquam finem, quia regnum est beatitudo. Regnum dicitur a regendo: tunc enim homo regitur, quando voluntati regentis subditur; hoc autem erit in caelo; unde Lc. XIV, 15: beatus qui manducat panem in regno Dei. Item iustitia perducit ad regnum; Prov. VIII, 20: in viis iustitiae ambulo, in medio semitarum iudicii, ut ditem diligentes me, et thesauros eorum repleam et cetera. Et ideo dicit et iustitiam eius. Et dicit eius, et non hominis, quia per iustitiam propriam nullus potest venire ad regnum.
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Tertio dicit et haec omnia adiicientur vobis, quasi, ultra forum haec adiicientur; Prov. c. X, 3: non affliget dominus fame animam iusti. Non ergo debeamus haec temporalia quaerere; et hoc verum est tamquam finem, aut mercedem. Unde non debemus evangelizare ut comedamus, sed potius e converso. Sed contra hoc obiicit Augustinus de Paulo, quia dicit: in fame, et siti, et nuditate laboravi. Et respondet quod sicut medicus aliquando abstrahit cibum et potum infirmo, ut curet eum, sic dominus, qui habet providere, permittit hominem pati, vel ut curetur, si curanda sunt aliqua, vel ut alii exemplum recipiant.
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Nolite ergo solliciti esse in crastinum. Sed hoc non videtur, quia nullus tenetur ad maiorem perfectionem, quam Christus et apostoli. Sed Christus habuit loculos: apostoli etiam congregabant. Augustinus exponit sic in crastinum, idest futurum, cogitando nimis de temporalibus, scilicet ibi finem ponendo, vel etiam superflua congregando. Vel, secundum Hieronymum nolite solliciti esse in crastinum, verum est de his quae ad Deum pertinent, faciendo quae in nobis sunt: non enim debemus dimittere laborare, si timeamus de pluvia, vel huiusmodi quae ad Deum pertinent. Vel sic. Nolite illam sollicitudinem quam debetis in futuro habere, accipere in praesenti, sicut tempore messium accipere curam de vindemiis non est competens. Quare? Sufficit enim diei malitia sua, idest tribulatio et angustia, quam habet homo in die, sufficere debet ei; non autem accipere eam quam debet habere in futuro et cetera.
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Take heed. MALDONATUS briefly raises the question whether this chapter is a continuation of the last, or whether it contains the account of another sermon in another place. He inclines to the latter opinion, from the fact that, as he thinks, the former chapter was apparently addressed to the Apostles alone, this to the people at large. He suggests that Christ had come down from the Mount, and delivered this on the plain. But he does not account for the words of S. Matthew (viii. i) : "When He was come down from the mountain ".
That you do not your justice. The Greek reads eXe^/iocrvw?^ "alms," as does S. Chrysostom (Horn, xix.), The Author (Horn, xiii.), Theophylact, and Euthymius. The Latins have "justice": SS. Hilary, Jerome, Augustin (Tract, vi. in Epistle of S. John, and Serm. lix. de Temp. ; lib. u., De Serm. Dom\ Gregory (viii. 30, On Job, and in Pastor. Part, iii., Admonit. 36), and the poet Juvencus. Among these, also, is Origen (Horn u. /';/ Exod^}. It is possible that some Greek, not understanding the meaning of "justice" here, and reading in the following verses, " When thou dost an alms-deed " (verses 2, 3), thought it an error, and put alms for justice. Our version seems the better both because (i) our translator, and 1 86 THE GOSPEL OE S. MATTHEW. [Cn. vi. 2. those ancient Latin authors, who did not use it, so read the passage ; and (2) there is no reason why justice should have been put for alms from the ignorance of the writer, but alms might have been put for justice for the reason above ; (3) because (a) the force of the passage requires that, firstly, justice in general, and then alms in particular, should be put ; and (fr) the word justice, in Hebrew np"!2£ is often put for mercy and alms, as in Psalm cii. 18. It is clear that our Lord repeats His words, and that that which in the first clause is called " mercy," in the second is termed "justice," 1DH and np*T2£ and in Psalm cxi. 9, where " distributed " and " given " mean alms, the Hebrew is HpTS a Hebraism followed by S. Paul (2 Cor. ix. 10), who there terms alms "the fruits of your justice". Hence the LXX., where the Hebrew word 1DH — "justice," is found for alms, have not only rendered it justice, but they have often done so where it is 1DH — " mercy," as if npT£ meant, in common use, both mercy and alms-giving, as Genesis xx. 13 ; xxi. 23 ; Deut. xxiv. 13. So here also justice is put for alms, as is immediately explained : " When thou dost an alms-deed ". How this agrees with the other passage, " So let your light" (verse 16), has been explained (chap, v., verse 16).
Otherwise you shall not have a reward of your Father. As if Christ had said, "You shall have it indeed before men, for whose respect you do it " (as below, verses 2, 3). These have received their reward, which they sought ; that is, vainglory from men. But from your Father they shall not have it, for they do it not for His sake. It is right that for whom a man labours, from him he should receive his reward, and that there should be a single, not a double, reward for one work.
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Sound not a trumpet before thee. Euthymius says that some have affirmed, what Strabus thinks probable and N. de Lyra certain, that it was the custom either of the Jews generally, or of the Pharisees in particular, when they gave alms, to call the poor together by the sound of a trumpet. But they offer no proof of their assertion. That they were vain enough to do this is certain ; whether they were so liberal may be a question. S. Chrysostom (Horn, xix.), The Author (Horn, xiii.), Theophylact (In Comment?), are of a different opinion. It is more probable that Christ alluded to the custom of assembling the people, by sound of trumpet, when a thing was to be done publicly or any proclamation made (Joel u. 15), or to that of actors, who used to give information, by the sound of trumpets, of the commencement of their exhibitions. For Christ here introduces a kind of tragedy or comedy of the Pharisees. The word "hypocrite" shows this. It was applied to the actor, who, when he was one person, pretended to be another. S. Augustin has observed this. Then the words, "to be seen by men" (verse i), belong to the drama. A theatre is so called, as being a place of spectacles, and it is a peculiarity of it to sound a trumpet. Christ signifies that there is no particle of truth and solid virtue in a hypocrite. Whatever he does bears the stamp of simulation, and he therefore desires to beseen. Christ teaches us that our guide should be virtue, and that we should desire no other spectator than God.
In the synagogues. (See w. 23.) The teachers of heresy, by a great exaggeration of expression, almost universally render this passage " conventicles " or conciliabula. Christ desired to signify that the hypocrites loved to frequent crowded places, that they might be seen, such as the synagogues, in which, as in our temples now, the people met together. Whoever puts the above words for synagogue lowers the force of the word. The words themselves show that these places were of less account than the synagogue.
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Let not thy left hand. The left hand can possess neither knowledge nor ignorance ; and therefore these words have been thought to express a metaphor, and in consequence much difference of opinion has arisen as to their exact meaning. S. Chrysostom (Horn, xix.) and Theophylact (in loc.} appear to under stand them correctly when they say that they are not a metaphor but merely a hyperbolical expression, like that in verses 29, 30. The meaning, then, is that we ought to avoid witnesses of our justice, so that if our left hand had eyes, it might not be able to see what our right hand was doing. The left hand being mentioned before the right contrarily to the custom mentioned in chap. v. 23, and the act of the right hand being subjected to the left, is caused by the fact that in doing alms we extend the right hand and not the left. In other things that we do by hand, the right hand does them and the left assists it ; so that if it had eyes it could not be ignorant of what the right was doing. Christ, then, orders us so to do our alms that the left hand should not possibly know what the right was doing. This rule is to be observed in all devout actions, and most especially in almsgiving ; for men seek more glory from nothing, and from nothing ought they to seek for less. An alms, even if small, is a great benefit to the poor ; a greater still if secret and no one know it but he only who receives. He who gives regarding the praise of men, has given to himself, not to the poor ; or if he have given anything he has sold, not given. The poor man is not able to pay the price, but others pay it for him when they praise the giver regarding him only. The payment to him is to be seen. Ecclus. xxix. 15 has a saying precisely similar. It is no sin to be seen giving alms, but to desire to be seen ; and not wholly this, but the wish to be seen to gain the praise of men. This alone Christ forbids. The wish to beseen for God's sake He does not forbid : He commands it (chap. v. 1 6).
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In secret. As known only to God and ourselves. Will repay thee. The Greek text reads " openly ". In the time of S. Augustin the Latin copies, on the contrary, read it and the Greek did not, as he says (u., De Serm. Dom^}. It is probable, therefore, that the earliest Greek copies from which the Latin version was made, and which the Church used before S. Jerome, contained these words, and that they afterwards dropped out of the Greek from the careless ness of transcribers, but were retained in the Latin ; and that St. Jerome, as they were not read in the Greek in his time, and as he corrected, as he said, the Latin version to the Greek, expunged them from the Latin. The antithesis requires them to be read " in secret " and " openly ". S. Luke xiv. 4 for "openly" reads "in the Resurrection" that is, in the last judgment, before all men who are, and who have been, and who will be. For equity and the sentence require us to believe that Christ promised us much greater glory even among men if we do our alms secretly than they will have who do them only to receive glory from men : for these can only do them in the sight of a few, whose glory in the judgment before all men will be their greatest ignominy. They who, when they do alms, wish to be seen by none, will, although they wish it not, be then seen by all, and they will receive praise from all. S. Paul used thus to console himself and others (PJiilipp. u. 16 ; 2 Tim. i. 12, 18 ; w. 8).
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That love. The Greek reads on, $i\ova-ivy quia amant. Either, therefore, our translator read ol for on, or someone inserted qui for quid in his version. It was more easy to substitute qui for quid than 01 for on. Our version, there fore, seems to require correction rather than the Greek ; but following- <f>i\ovai, they render it solent, "are accustomed to". Our version is better, because Christ blames not only the custom, which might exist without the feeling, but much more the desire of glory, as in chap, xxiii. 6. In the synagogues. See verse 2.
And corners. The word " corners " here does not carry its usual meaning of a concealed and secret place (as Acts xxvi. 26), but one public and conspicuous and much frequented. This is shown by the adjunct "of streets". Christ calls the courts streets, and public roads "corners," i.e., the " Bivia " and " Trivia," the spots where two and three roads meet, as in the history of Thamar (Gen. xxxviii. 14).
To stand. Some think that it was the custom of the Jews to pray standing, because in many places those who were praying are said to have been standing (S. Mark xi. 25 ; 5. Luke xviii. 11). But it seems otherwise from other passages (Acts ix. 40 ; x. 36 ; xxi. 5 ; "and Christ kneeled," 5. Luke xxii. 41). Nature also teaches us to pray in that position, nor does it seem probable that the Pharisees, who desired to appear most especially holy, prayed otherwise. The word " stands," therefore, in this passage would appear to mean remaining fixed and immovable, as men with minds wrapt up in heaven, as in chap. xx. 3, 6 ; 5. Mark iii. 31 ; xi. 25 ; 5. Luke xviii. n.
Their reward. Either that of which they were^worthy, or which they sought (SS. Jerome, Augustin). Cn.vi.6,7.] SERMON ON THE MOUNT. 191
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Enter into thy chamber. SS. Augustin, Jerome, and others have been of opinion that the word " chamber" here is used allegorically, but S. Chrysostom (Horn. viii. on I Tim.) and Theophylact (in loc.) take it to mean a literal bed-chamber. Christ does not command us literally to enter our chamber and shut the door, but to avoid the empty praise of men. He, there fore, who prays in public, wishing to be seen and heard by none but God, or, if seen and heard by men, to be seen and heard not for his own praise but for the praise of God, prays in his own chamber with the door shut. For he does not seek his own praise more than if he prayed alone in his chamber. On the other hand, they who pray alone with the door shut, wishing men, however, to know it, pray in the streets and sound a trumpet before them, and the more they conceal themselves the more they are discovered. Christ, therefore, does not do away with the custom confirmed by the laudable use of both Jews and Christians, of praying in public (3 Kings viii. 29 ; Acts i. 24; iii. I ; w. 24 ; vi. 6 ; xii. 12). He only corrects our motives. S. Paul would have us lift up pure hearts in every place (i Tim. u. 8). It is our own fault that a prayer made in public can seek after human praise. If we prayed, all of us, everywhere, it would not be singular that one should pray in public, nor, from the fact of this being done by all would any praise besought ; but the prayers would be unencumbered by the expectation of human praise, and have greater force, being assisted by those of others at the same time. " We pray," says Tertullian, " as if with our whole strength (quasi facta manu). This zeal is grateful to God" (Apolog.; Origen, Horn. vu. \v\ Josue ; Horn. iii. de Nat Dei).
6:7
Speak not much. MV; /3aTTo\oyrjo-T]T€. The word is derived either from an obscure poet named Battus, who is said to have stuttered or used senseless repetitions, or from some other of the same name. Christ does not blame repetitions or rapidity in prayer, although these are justly subjects of blame ; but a senseless and superfluous number of affected expressions, as appears from the verse following, as S. Greg. Nyss. (Lib. de Orat^} has observed. Christ does not prohibit those prayers from being long which He said, in another place, should be unceasing (S. Luke xviii. I, as S. Paul, i Thess. v. 17 ; Coloss. w. 2), nor that we should speak when praying, nor use repetitions ; for He Himself spoke and used the same words thrice (chap. xxvi. 44 ; 5. Mark xiv. 39) ; but He forbade us to speak with the intention that men should see that we pray well, and to think that God hears more readily if we use many words than if we use few; as He says immediately afterwards : " They think that in their much speaking they may be heard ". Nor are the Euchitse termed heretics by S. Epiphanius (Her. Ixxx.) and S. Augustin (Lib. ad Quod Vult., chap. Ivii.) for this reason, but because they thought that no one could be saved unless he literally prayed without ceasing ; not understanding that Christ said, " We ought always to pray " (S. Luke xviii. i), as not meaning that we should pray perpetually and without intermission, which He knew that we could not do : but that when we ask a thing from God once, and do not obtain it, we ought not therefore to be weary or to cast away our faith, but to seek again and again without any definite limit as to number. Doing this, we shall at length obtain what we ask. The parable of the Unjust Judge shows this.
The heathens. The error of the heathen was to suppose that the more they spoke, and the louder their voice, the more they would be heard by God (3 Kings xviii. 27). Elias alludes to this custom of theirs. The ten tribes followed it.
In their much speaking. A Hebraism, putting "in " for "for," in for pro or propter, ev for Sid (S. Mark ix. 38).
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Thus, therefore, shall you pray. It is uncertain whether Christ taught this prayer twice or once only. The doubt has arisen from S. Luke (xi. 2) having said that when the disciples asked Him to pray, He replied: "When you pray say": S. Matthew, however, in this place, seems to imply that He gave them this prayer, not as having been asked, but of His own will. Rupertus thinks that Christ taught the same prayer twice on different occasions. The contrary would seem the more probable, for why should He do this, unless we say, which is not improbable, that in 5. Luke He taught only the disciples by whom He had been asked to do so ; and here the whole multitude, who had not heard the prayer before. If we say that it was only delivered once, we must say that S. Matthew does not describe one only assembly; but that what Christ had taught at different times and to many assemblies, he wished to cast into one, that he might bring nearly all Christ's teaching under one aspect.
Thus, therefore, shall you. You who ought to seek praise from God, not from men, like the heathen : you who have been taught by Me that God regards not the multitude of words, but is prevailed upon by the earnest desire of him who prays and who asks nothing but what is right, and tends to the glory of God.
Thus. Not that we must necessarily use these actual words, as S. Augustin and Bede say. For the Apostles used others, as in Acts i. 24. But while they did this to propagate the Gospel, and show forth the glory of God, if they do not use the exact words, they say the same thing in fact : " Hallowed be Thy name," and when they confess the will and election of God, what do they say but " Thy will be done"? Nor is Christ Himself said to have always prayed in these words, but He did pray to the same effect (S. Matt. xxvi. 39 ; 5. Luke xxii. 42) ; and He said in a few words all that He taught in that prayer, except what He could not say. He called God His Father as He taught us to do, and asked that His name might besanctified when He sought His glory. " If it be possible," He said — that is, if it can be done, saving Thy glory (salva tua gloria) — He knew that it could be done absolutely, and the Father's glory preserved — " but yet, not My will but Thine be done." He sought and asked for His daily bread when He sought and asked for His life. He only did not ask that His debts might be forgiven, for (i Pet. u. 22) " He did no sin, neither was guile found in His mouth " ; nor that He might not be led into temptation,, for He could not fall ; nor that He might be delivered from evil, for He had just overcome evil in a personal contest (chap. w. i). Nor did He will that when we pray we should ask for all that is contained in this prayer, but for all, or some of the things — at least for nothing opposed to it. He prayed for those who crucified Him : not in one of these petitions, but as in their spirit, that the mind of God might be sanctified even in the salvation of His enemies. The Church, then, has rightly allowed it to this prayer alone to use not only the matter but the very words themselves of Christ. " It is," says S. Cyprian, " a friendly and familiar prayer that God asks of His own, and the words of Christ go up to His ears. The Father acknow ledges the prayer of His Son, for He who dwells in His bosom is also the same person in His voice" (Lib. de Orat.\ The Church has justly given to this the first place among all the prayers, private and public. Christ had said, just before : " Speak not much " (verse 7). He now gives a very brief form of prayer. " Yet that brevity," says Tertullian (Lib. de Orat.}, " is supported by a body of most large and happy meaning. As much as it is bounded bywords is it enlarged in application." " Such," says S. Cyprian, " are the mysteries of the Lord's Prayer, so many and so great, collected into one form, but so spiritually copious in power, that nothing whatever is passed over which may be comprehended in our prayers and supplications as a compendium of heavenly doctrine." Tertullian, therefore, rightly terms it " the Breviary of the Gospel " (breviariuni). S. Augustin (Serm. in Mont., u.), says that this prayer contains SEVEN PETITIONS: i. Hallowed be Thy name. 2. Thy kingdom come. 3. Thy will be done. 4. Give us this day our supersubstantial bread. 5. Forgive us our debts, as we also forgive our debtors. 6. Lead us not into temptation. 7. Deliver us from evil. The seven were afterwards compressed into six by putting the two last into one. It must be observed that (as had been previously pointed out) the first three petitions concern the honour of God, the rest our own advantage ; so the precepts of the Decalogue are divided into two tables, of which the first treats of that which pertains to God, the second of our duty to our neighbour. This is the meaning of the thirty-third verse: " Seek ye first the kingdom of God ". God would not have our good separated from His honour ; for that can never be good for us which is not honourable to Him. He, therefore, makes His honour the rule of our good. He who follows this can err no more than he who does not follow it can avoid so doing.
Father. The commencing of the Prayer with the name of " Father " does not tend to produce undue boldness in our address to God, as Tertullian, S. Cyprian, and S. Chrysostom (Horn. xx.) have supposed. " It rather induces us to conciliate the lovingkindness of God by a name of mildness, and to move Him to grant our requests by the appellation of Father " (S. Augustin, lib. u., De Semi. Dom.\ The Lord's Prayer possesses its own rhetoric. Christ's words (chap, vu. 1 1) apply here. The name of " Father " itself prays for us ; for it is the duty of the father to make provision for his son, and to overlook his faults. The Prodigal Son, when he came to himself, used the same word (S. Luke xv.- 1 8). Tertullian (De Orat.} and S. Augustin (u., De Serm. Dom.) have observed that God will not be called " Father " in the Old Testament, but " Lord ". " They were servants, we are sons" (Rom. viii. 15). We may enquire here whether (i) only the First Person of the Holy Trinity is addressed, or (2) whether the whole Three are called "Father". SS. Cyprian, Chrysostom, and Rupertus think that the Father alone is thus addressed. On their part, it may be said that Christ calls the same Person His Father and ours, though not in the same sense (S.John xx. 17). 2. The opinion of those who say that the whole Trinity is here invoked by us as " Father " seems better. Why do we call God our Father? (i) Because He created us. But the Father did not create us alone : the whole of the Holy Trinity did so. (2) Because He preserves us. But the whole Trinity does the same. (3) Because He redeemed us. But the Father alone did not redeem us : all the Persons redeem us — the whole Holy Three in acting ; the Son alone in suffering. In respect, therefore, of our redemption, the Son alone might be called "Father," rather than the Father Himself only. (4) Because we are regenerated by grace. But the whole Trinity regenerated us.
Our. Christ has laid His commands on us that we do not address God each as if He were his own Father alone. To effect this He has given us not a private prayer, but the public one of the whole Church ; so that, when we pray, we pray to God as one member of the whole Church. Whoever does otherwise may indeed pray to God, but He will most assuredly not obtain his prayer (prare . . . exorare}. So say SS. Cyprian, Ambrose, Augustin, and others. It has been observed on the passage that the words show the difference between Christ and ourselves. We do not call God "my Father," but "our Father". Christ calls Him not "Our Father," but "My Father". For in the sense in which He is " our Father " He is the Father of all in common. For He created all, He preserves all, He supports all, and, as far as in Him lies, He has redeemed all. But in the sense in which He is the Father of Christ He is the Father of no other. For He is His Father, not as He created Him, but as He begot Him of His own essence, and, therefore, as S. Ambrose says (v. 4, De Sac.\ Christ calls Him, in a peculiar manner, His Father. We call Him our Father in a general sense : He begot Christ ; He created us. Another and more peculiar reason why we call God " Father " and " our Father " may be that through Christ we have been regenerated. For it is clear that they who have never been baptised and who do not believe in Christ cannot use this prayer ; and yet they have been created, supported, redeemed by God. We do not, then, call God " our Father " because He has only created, supported, and redeemed us, but also because He has regenerated us through faith and the grace of baptism (S.John i. 12). " He has not imparted this gift to others, and, therefore, He cannot be called ' Father ' by them " (Tertullian, v. ; S. Cyprian, De Orat. Dom^ When, there fore, we call God " our Father," we are distinguished not only from Christ, but also from unbelievers. We call God our Father, as He is the Father of those who believe and not of those who believe not. Is He not, then, the Father of all ? Most assuredly He is so (EpJies. w. 6) ; but He is the Father, in a peculiar manner, of those who, through faith in Christ, are made one body with Him. We are, therefore, a mean between Christ and unbelievers. Christ is the Son of God by essence ; unbelievers are so, as it were, spuriously, because, though created by Him, and made after His Image, they are sons by nature, and as if of the bond-woman ; they are not so by grace, and as if of the free-woman. They are like Ismael by natural strength, not like Isaac by supernatural grace. We are neither sons by nature like Christ, nor spurious sons like unbelievers, but sons adopted and legitimate ; otherwise we could not be the sons of God and joint-heirs of Christ (Rom. viii. 17).
Who art in heaven. The reading of some heretics of " heavenly " for " inheaven " cannot be accepted. It corrupts the force of the text. The Greek eV ovpdvois is against it, as well as our own version. He is called "heavenly" who not only dwells in heaven but derives his origin or comes from heaven like Christ (i Cor. xv. 48-9). It is certain that the habitation of God is what is meant here, who is said to dwell inheaven because, although He is everywhere, yet His glory shines there in a most especial manner (Psalms xviii. 6 ; cxii. 5 ; cxxii. i). Aristotle says that it is the opinion of all nations, implanted in them by nature, that God dwells in the heavens (De Ccelo, i. 3). Hence the frequent allusions in the Greek poets to the gods who dwell in the realms above.
Hallowed be Thy name. The name of God is here mentioned, but not His name of God alone by which we address Him, but as we estimate Him, and all that in any way belongs to Him, and which is said to be sanctified when He is honoured, loved, worshipped, when His glory is magnified, and His goodness, holiness, and majesty are celebrated. The Jews used the word XIHp that is, celebrate, as sanctify the Sabbath (Ezek. xliv. 24) ; " Sanctify the fast " (Joel i. 14). Or the name of God is said to be sanctified when it is worshipped as holy and honoured, as, on the contrary, it is said to be blasphemed when it is treated without due reverence (ha. Hi. 5 ; Rom. u. 24), and polluted when it is accounted vile and sordid (Gen. xx. 30 ; xxii. 26 ; xxxvi. 20 ; xxxix. 7 ; xliii. 8 ; Jerem. vu. 30). In this sense S. Jerome (in his Commentaries) and S. Augustin (lib. u., De Serni. Dom.) explain it. S. Augustin says : " The name of God is not so prayed to in the words ' Hallowed be Thy name,' as if it were not holy, but that it may always be considered so by men ; that is, God discovers it to them in such manner that they may not think that there is any holy thing which they should more fear to offend. To the same purport see S. Greg. Nyss. (De Orat. Dom.\ S. Chrysostom (Horn, xx.), The Author (Horn. xiv.), Theophylact, and Euthymius. S. Ambrose (v. 4, De Sac.} says : " Christ calls us sanctified in the name of the Lord Jesus Christ, and in the spirit of our God we pray that this sanctification may remain in us. When we do not specify any person by whom we wish the name of God to be sanctified, we signify that we wish it sanctified by all." Tertullian (De Orat., u.) says : " When we do not narrow our meaning by saying, " Hallowed in ourselves," we say " Hallowed in all ".
6:10
Thy kingdom come. There have been various opinions as to the meaning of the words " Thy kingdom " and " Come " in this passage. Some understand the kingdom of God as that kingdom by which God is said to reign in the hearts of the just, as, on the contrary, sin is said to reign in the bodies of the wicked (Rom. vi. 12), and by S. Luke (xvii. 21). In this sense S. Ambrose (De Sac., w.), The Author (Horn, xiv.), S. Jerome (Comment, and Cont. Pelag.}, S. Greg. Nyss. (De Orat. Dom.\ and Euthymius. Others take it of that kingdom where Christ reigns in the blessed, as if we prayed that that which has come to the other blessed might come to us, as S. Paul says (PJiilipp. i. 23 and 2 Tim. w. 8 ; Titus u. 13), and to the souls under the Altar (Apoc. vi. 9, 10; Tertullian, S. Cyprian, The Author, Horn, xiv.; S. Augustin, Epistle cxxi. to Probd). Others again, as S. Augustin (u., De Serm. Dom.\ paraphrase the words "Thy kingdom come," by " Thy glory be manifested to men ". The true meaning seems to be that which Theophylact and Rupertus suggest The kingdom of God is that in which, when He has put all enemies under His feet, He will reign universally, and, as S. Paul says, "Be all in all" (i Cor. xv. 28). For, although He now reigns everywhere, yet, as He does not reign peacefully and without enemies or war, and as many like rebels resist Him, He is not said to reign. But when all His enemies are subdued, His friends liberated, and His enemies condemned, He will be said to reign fully. This is clearly deduced from the above passages of S. Paul, from which it is plain that we here ask not for our own kingdom, but for God's ; for the first three petitions, as I have said, pertain to God, the others to ourselves. The meaning, therefore, is, not that God may reign in our hearts, nor that we may reign with the blessed, for this applies most especially to ourselves, but that God may reign absolutely and without an enemy. For we say, " Thy kingdom come," as if we were sons praying for a peaceful kingdom and victory over his enemies for the king our father, not that we but he may reign. We wish the kingdom of God to come as they wish it who are spoken of in 2 Tim. w. 8 ; Tit. u. 13 ; and in the souls in Apocalypse vi. 9.
Thy will be done. Some think that the meaning of these words is, that the will of God may be done on earth as in heaven — that is, that men on earth may obey Him as the angels do inheaven (S. Jerome ; S. Chrysostom, Horn. xx. ; The Author, Horn. xiv. ; S. Augustin, u., De Serm. Dom.; Theophylact ; Euthymius). Others understand it differently, that there may be peace on earth as there is in heaven. For as there was war inheaven between the good and bad angels (Apoc. xii. 7), and when the devil was cast out thence peace ensued, so there is now war on earth between the devil and man, and we ask that the devil may be conquered and cast down from earth to the abyss, as Christ says that he shall be (S. John xii. 31). Then will come that peace which the angels announced when Christ was born. So S. Ambrose (De Sac., v. 4). Tertullian, however, thinks that the meaning is, that we should have a prompt and ready mind to bear firmly whatever good or ill God may please to send us, as Job did (i. 21). But the general meaning ought not to be restricted as all these explanations restrict it. For it is too little to explain it of the observation of commandments alone, or of peace, or of patience alone. It will balance if all these things are brought into one. The will of God should be done then in all things, not only by us, but in us, as Christ said who could not sin (S. Luke xxii. 42) : " Not My will but Thine be done " (S. Luke xxii. 42) ; done not only by Him, but in Him.
As in heaven. Heaven, where nothing resists God, and where is nothing that is not obedient to His will (Ps. cii. 20, 21). Verse u. Our supersubstantial bread. A fruitful passage as treating of bread, but one rendered difficult by the obscurity of expression and the variety of interpretations. Many ancient authors have said piously, and religiously, and in accordance with the use of the Church, that the body of Christ is termed our daily bread. For it is the true bread " which cometh down from heaven," and it is taken daily either by individuals or by the whole Church (Tertullian, De Orat.; S. Cyprian, De Orat. Dom. ; S. Ambrose, De Sac., v. 4; S. Athanasius, De Incarn.; Juvencus ; S. Jerome, In Comment. , and iii., Adv. Pelag^. It is not the least of the arguments in favour of this view that it appears probable that in so perfect and divine an address Christ would not have taught anything earthly, anything not divine. On the other hand, the words, " Give us this day," cause a difficulty, as if we were forbidden to ask for to-morrow, as in verse 34. Again, we seem to ask, as athing necessary every day for each of us, for the Body of Christ ; which is indeed most beneficial to us every day, but not necessary, nor, as S. Augustin says, was it taken by the Eastern Christians of his time every day. This induced him (lib. u., De Serm. Dom.) to say that our daily bread meant the will of God, as Christ said (5. John w. 34 ; vi. 27). This view was held by Origen (Horn, in Ezek. xiv.) before him. But Christ taught us to seek that food not only for this day, but for every day of our lives, as the people said (S. John vi. 34), and the woman (w. 15). It is more probable that, as said by S. Augustin (i., In Gen. xxxix., and To Proba, ccxxi. 12), S. Basil (In Reg. Brev.^ cclii.), S. Chrysostom (Horn, xx.), The Author (Horn, xiv.), S. Greg. Nyss. (De Orat.)y Theodoret (On Philipp., chap, w.), all food necessary to life is here termed our daily bread, and that by the word " bread " everything requisite for the support of life ought to be understood. This is evident from all the "circumstances" of the text, (i) As it is ours, that is, necessary to us ; (2) as it is daily, that is, not superfluous ; (3) as it is for to-day, not for the future ; (4) as we are forbidden in verse 34, in the same sense, to be anxious for the morrow. All these circumstances show that the subject is the food of the body. " But it is not likely," some say, " that Christ taught us in so heavenly a discourse to seek for anything earthly." The answer is that it was not the will of Christ to direct us to seek bread and things necessary to life — which are earthly, which Christ Himself (verse 25) forbids, and to which we are all sufficiently prone by nature — but to teach us whence and how we should seek it, as not from the earth like cattle, but from God, as men ; and not for all time, but for the present day alone. For this is a heavenly precept, not an earthly one, and so heavenly that few obey it even with Christ as their teacher. The improbability that Christ should have preferred even moderate care of the body to that of the soul may add force to this argument. But He did this, if, among the things which we ask for ourselves, He put bread in the first place, the forgiveness of sins in the second, and freedom from temptation in the third. Christ did not see fit to follow so much the dignity of things, as that of nature and our weakness. Nature would first have us live, and then live well. Christ considered this ; and when He taught us to ask for bread, He thought not so much of the body as of the soul, for he cut off the greatest and strongest source of sin. In a word, by this petition He takes care, in the first place, that sins be not committed ; and, in the second, when committed, how they may best be put away.
6:11
Our. They who understand by " bread " the Body of Christ, explain, like S. Cyprian, the word " our " as meaning the faithful, and not the unbelieving ; others understand "our" as " a thing given to us by God," as S. Gregory (Moral, xxxiii. 5) : " See we both call it ours, and pray that it may be given to us. It is ours indeed when*we have received it, but God's when He gives it. It is therefore God's as by a gift, it is ours by reception. Others think it ours, as being the possession of us as men, and not cattle. Others, again, would have the actual object which we possess already to be called ours, but which we are not the less ordered to ask of God, because, as it is really God's rather than our own, we ought not to use it before we ask His permission to do so." Thus speaks The Author — a true and pious thought indeed, but seemingly foreign to the argument. For Christ wished to correct the wickedness of those who set no bounds to their covetousness, as is clear from verse 19 and the following. For men, if wicked, do not seek what they have already by their own exertion (ex industrid), nor ask it of God, if good. As, then, we ask for the bread which we have not, why do the rich ask for it ? S. Augustin has both raised this question and answered it : " Poor men ask that they may receive, rich men that they may not lose. And what," he continues, " does the rich man want ? I dare to say that the rich man wants his daily bread. Why, then, do these abound in all things, except that God has given it to them ? What would they have if God were to withdraw His hand ? Have not many gone to sleep rich, and they wake up poor? " We may thus understand it, that the bread which is necessary to us may be called " ours ". This agrees well with the intention of Christ, who only pleased to give us the power of asking for the supply of our needs of the present day. Daily — Folio, Quotidianum; Supersubstantialis — 8vo, Supersitbstantial. The difference between the folio and 8vo in their commentaries on the first part of this verse is so great, that the best plan appears to be to give a translation of each. SERMON ON THE MOUNT. The Greek word eTriovcriov 8vo. The Greek word has caused much difficulty, aiov, found in this place, aswell as in .S. Luke xi. 2, here rendered " supersubstantial," there "daily," we have in our corrected edition. It cannot be doubted that supersubstantial ought to be read here, yet the ancient translator rendered TOV eTriovaiov " daily," as is clear from S. Jerome ; and all the ancient Latin authors so read it. S. Jerome, however, substituted "supersubstantial," although in so doing he did not desire to correct the ancient version Some have therefore incautiously, in our time, put "supersubstantial" for "daily," into our Vulgate Edition. This word ill agrees with that bodily food which, as we have proved, is asked by us. Others have rendered it " consubstantial," that is, of the same essence as our own — that word about which there was so great a controversy, subsequently, with the Arians. S. Jerome says that he found IITE " to-morrow's," in the Gospel of the Hebrews, instead of The Church after wards followed him in his correction. Although, as in 5. Luke, the word is rendered "daily," she here seems to confirm that ancient reading as well, or, at least, by no means to repudiate it. as if there were an antithesis between tomorrow's needful bread. Such a verbal antithesis harmonises well, but the sense does not, for Christ does not teach, but forbid, us to take thought for the morrow. Others render eTnovviov, " of our substance," adapted to our support, that is, ordinary household bread (pants cibarius\ not delicate, nor superfluous. This, too, agrees not ill with the text. But nothing seems to me so appropriate as our word "daily," as read with what follows: " Give us this day ". For there is no verbal antithesis, which some seek where none is to be found, but a kinship and resemblance of statement ; as if Christ had said in conjoined words, " our daily bread " — that is, Give us this day the bread that is necessary for us for this day's use. But Christ said " our daily " rather than " this day's " bread, that the meaning might be more general, and show that God is wont to give to His servants, each day, the bread which is necessary for them. The Latins term it diarium, a daily allowance of food. We ask, therefore, that our diariuw of to-day may not fail. We speak as young children who, when they go to their school in the morning, ask firstly for their appointed portion of bread for the day. The Syriac agrees with this. For "our daily bread " it reads pplDl NftrrS> N2£P " Give us the bread of our necessity ". It may be said that one point still remains. The word eVtoucrto? is not derived from the participle ovcra, "being," but from the substantive ovcria, like O/ULOOIHTIOS and o/zotoucrio?. If so, it may still mean not the food of the present day, but substantial, or supersubstantial, or that which pertains to the substance, termed in Greek ovcna. I reply : The Evangelist or his translator was allowed to use a new word, or an old one with a new meaning, as the Apostles often do. Again, the expression seems to savour of a Hebraism ; for the Jews speak of nt)"T DVJl D2# "the substance of this day," for the day itself, as in Gen. vu. 1 1 ; Levit. xxiii. 14. Thus, then, the Evangelist could use the word eTnovcrto?, which pertains to the substance of the present day ; that is, to the portion of bread which answers to the present day. Let this suggestion, however, be subject to the approbation of the more learned.
6:12
And forgive us our debts. We call our sins " debts " because we are bound by them to God as if by a debt. This is clear from 5. Luke xi. 4, which for debts has sins ; and from the parable which follows (xviii. 27) we have explained the meaning of " remission of sins " on Rom. w. 8. We will only say now that the words mean not that our sins are merely not imputed to us ; nor that they are only dissembled ; nor only concealed ; nor only not punished, as modern heretics say, but that they are wholly taken away ; wholly blotted out and cast into the sea, as Scripture says (S. John i. 9 ; Isaiah xliii. 25 ; Mich. vu. 19). From this passage the ancient Catholics proved against the Pelagians that no one in this life is without sin, for we are all commanded to say, "Forgive us" (S. Jerome, iii., Adv. Pelag.; S. Augustin, u., Cont. Epist. Farm. 10; iii., Cont. duas Epist. Pelag. 5; iii. 5, Cont. duas Epist. Pelag. ; iii., De Peccat. mer. 1 3 ; Epist. Ixxxix. ; Horn. xlii.). The Pelagians replied in two manners: (i) That the holy men who use these words pray, not for themselves, but for others (S. Augustin, u. 10, De Peccat. merit.} ; (2) that they use them, not in truth, but in modesty and humility (S. Augustin, u. 10, Cont. duas. Epist. Farm., in which he replies to the same passages).
As we also forgive our debtors. Christ appears to give us a dangerous law, for we shall be in an evil plight if God do not forgive us our sins on another scale to that on which we forgive our debtors. But this is not a law, but a condition. This is clear from the fact that God forgives us both far more and far greater sins, and more bountifully and freely, and that to us who deserve much less than we either do or can forgive our debtors. If, therefore, this were a law, we should pray to God, not for our salvation, but rather for our condemnation. We learn this from the parable (xviii. 24, 28) in which the Lord forgave the servant 10,000 talents, while the servant would not forgive his fellow-servant the 100 pence. The lord did not forgive it because the servant had first forgiven his fellow, as if he had been urged on by his example, but he forgave first, and the servant would not forgive afterwards. Lastly, a law is that which we follow ; but God does not follow us, but we follow Him in forgiving offences. We are not, therefore, a law to Him, but He is a law to us. We are a condition to Him, and if by this we do not forgive our debtors, neither will He forgive us. This is seen from chap. v. 23, 24 ; 5. Mark xi. 25 ; and 5. Luke xi. 4. S. Luke does not say forgive us our debts as we also forgive our debtors, but because we also forgive. But why did Christ add this, not rule, but condition, when it might appear rather to hinder than assist the attainment of that faith for which we pray ? For two reasons : (i) For the correction of our prayers, lest we ask of God that which we are ourselves unwilling to grant toothers ; and (2) for a warning to us, that what we ask of God we should be ready to grant in our turn. It remains to see how the rule is to be understood. Some heretics of old took it to mean that, however much men sinned, and in whatever manner they lived, if they only forgave the wrongs done to them, they might be sure that God would forgive them their sins. S. Augustin (De Civit., xxi. 22, 27) replies : " We say, ' Forgive us our sins,' not that sins may be, but because they are, committed (non ut fiant sed quia fiunt\ as we also forgive our debtors". The meaning, then, is not that God will forgive us on the sole condition that we forgive others, but that unless we do this He will not forgive us, as is said in verse 15. Hence verse 14 is not to be understood, as S. Augustin has warned us, absolutely, but if other conditions are added : if we repent of past sins, if we resolve not to sin again, and if there is anything else required for the remission of sins. For, to say it once for all, there is this difference between promises or conditions negative and affirmative, that the former deny absolutely and without any superadded conditions ; the latter are never under stood absolutely, but with an exception, unless some other cause prevent. S. Mark (xvi. 26) gives in one and the same passage a notable example of each rule : " He that believeth not shall be damned ". This promise, because it is negative, is to be understood absolutely and without any qualification ; it will be that whoever does not believe, however well he lives, or whatever he does, will bedamned. The words of the same verse : " He that believeth, and is baptised, shall be saved," because it is an affirmation, is not to be understood absolutely and without qualification, but with other necessary conditions. So, in this place, what is said in verse 1 5, because it is said negatively, is to be taken absolutely ; but verse 14, because it is affirmative, is to be understood, not absolutely, but with an exception. S. Augustin gives another but too confined an explanation — that we should forgive our debtors if they ask us, as we ask God to forgive us, and as the servant asked his fellow-servant : " Have patience with me ". This explanation binds the meaning and loosens the conscience too much. For we are commanded to forgive, not only if we are asked, but of our own free-will, when we stand praying, if we have anything against any man (S. Mark xi. 25). S. Augustin himself seems to have understood it of all things, and generally and without restriction (Serm. in Mont. xi.). It is a more difficult question how far we ought to forgive our debtors that God may forgive us, and one which has given rise to much discussion. Suffice it to say, briefly, what may seem necessary to the understanding of the words. The passage is not to be understood of all debts, but of private injuries alone. You owe me a thousand gold pieces ; if I do not forgive you, God will not forgive me my sins ? Not so by any means. If I forgive you, I do you a benefit. If I do not forgive you, I commit no sin. Nor does the parable of the king and his servants (S. Matt, xviii. 24) offer any difficulty. For by the debts are signified our sins. You have killed my father ; am I necessarily to do nothing if I wish that God may require nothing of me? By no means. You have dishonoured me by a false accusation ; is it not lawful for me to seek redress before the judge? It is lawful. What then ? We must forgive an injury, but not a loss, if we wish God to forgive our injuries done to Him. The Doctors of the Church raise a subtle distinction between an injury and a loss. When you killed my father, you both did me an injury and inflicted on me a loss : an injury because you offended and despised me ; a loss because you deprived me of him who supported, taught, protected me. I may seek redress for the loss ; I am bound to forgive the injury, so that afterwards I wish you no evil, entertain no enmity towards you, seek no revenge. The same is to be under stood in other cases.
6:13
And lead us not into temptation. Two things must here be explained — What temptation is, and what it is to be led into temptation. The Pelagians understood not that contention of sinners with us which Scripture calls temptation, but those human accidents which we cannot escape of ourselves (J>er nos) unless God keep them from us (S. Augustin, Ep. xciv.). Their error was to think that we could avoid all sin of our own strength, and though aided by no grace of God. They were urged by Catholics with this text, as showing that we ask God not to lead us into temptation, as we are not able, without His aid to overcome. So say S. Jerome (Hi., Adv. Pelag.) and S. Augustin (passim). The Pelagians sought this explanation as a loophole by which to escape. But they are easily answered by the next verse, " Deliver us from evil," where, as shall shortly be explained, we can only understand the devil : as also from xxvi. 41, where it is certain that Christ is speaking of the temptation of sinners. The opinion of all Catholics on sin has always been true and firm, that God tempts not by impelling, or inciting, but by permitting, as is taught by Tertullian and S. Cyprian (Lib. de Orat. Dom), S. Augustin (Serm. cxxiv. de Temp.), and elsewhere. This is plain. What it is, that God does not permit us to be led into temptation, is not so plain. Some take it to mean, not that we may not fall into temptation, which, as long as we are in the body cannot be avoided, but that when we fall into it we may not be overcome by it, as S. Augustin (u., De Serm. Dom., and Ep. cxxi.) and Theophylact (in loc.). It appears better, as S. Augustin (Lib. de Bon. Persev., vi.), Tertullian, S. Cyprian (De Orat. Dom.\ S. Chrysostom (Horn, xx.), The Author, and Euthymius think, that we ask not to fall into temptation, for, knowing our own infirmities, we not only do not ask to conquer, but not to come into the contest, lest we be overcome. This is certainly the meaning of the words of Christ (xxvi. 41). Let us therefore avoid the combat, like Christ — but we contend with the devil ; He contended with death.
But deliver us from evil. S. Cyprian understood this of all evil generally, whether sin or anything whatever that causes us harm. Others refer it to temptation, as if the meaning were, "Lead us not into temptation, but deliver us from it," as said by S. Augustin (u. 4, De merit. Peccat., and u., Serm. in Mont.) and The Author (Horn, xiv.), which hardly seems to agree with the opinion of S. Augustin, mentioned on verse 9, that there were seven petitions contained in the Lord's Prayer ; for " Lead us not into temptation " and " Deliver us from evil " would then be the same, unless we ask in the former that we may not run into temptation, and in the latter that if we do we may be delivered from it. But this is a distinction over subtle. Tertullian seems more correct, that by evil we are to under stand the devil. " Whoever," he says, " is tempted by the devil has shown the author and contriver of temptation " (De Orat\ an opinion approved by S. Chrysostom (Horn. xx.) and his followers, Theophylact and Euthymius. In support of this view is also the word TTO^/OO?, as in v. 37, xiii. 19, with the article o, which clearly points to the evil one. S. Augustin (u. 4, De Peccat.} shows, as Tertullian had done before him, that these petitions are classed in such order that in the first we ask that our past sins may be forgiven ; in the second, that we may not fall into danger for the future ; in the third, that we may be freed from present perils. " Christ," says Tertullian, " added, to complete all, that we should pray not merely for the forgive ness of past faults, but also for their punishment being wholly averted from us for the future." For thine is the kingdom. The Greek adds : " For Thine is the kingdom, and the power, and the glory, for ever. Amen." As we have not these words in our version, we do not use them in our prayers. For this we are accused partly of ignorance and partly of falsehood, as if we mutilated the Lord's Prayer. But as others had observed before, we have not taken from the prayer, but the Greeks have added to it. It is probable that they added these words to the context, as they added to the Angelic Salutation, "For thou hast brought forth the Saviour," and as they added the Gloria to the Psalms. It is also quite in accordance with the custom of the Greeks, who used to close their assemblies with the words, " For Thine is the strength, and glory, and kingdom," or the like, as we read in S. Chrysostom and other Greeks. In confirmation of this conjecture is the fact that the words in question are not found in the most ancient authorities. Yet Tertullian and S. Cyprian used Greek copies in preference to Latin, especially when the two differed, and S. Jerome, who corrected the Latin versions to the Greek, neither translated these words, nor explained them in his Commentaries. Nor is it probable that Christ, in a prayer so short and precise, should have added anything not necessary. It must be admitted that the Greeks, S. Chrysostom, The Author, Theophylact, and Euthymius read the words, and that they are found in the Hebrew and Syriac. But the Greeks read from the use of their Church, as the Hebrew, because the Greek contains them. What authority the Hebrew Gospel has, we have stated in the Preface. It is probable that the Syriac is a translation of the Greek, unless the Syrians have added the words from a similar form.
6:14
For if you will forgive men. Whatever difficulty there may be in these two verses has been explained on verse 12. There is here an antithesis between man and God. "If," the Evangelist says, "you will forgive men," that is, your equals, your fellow-servants, as in the parable of the debtors (xviii. 28, 29). For man ought to forgive man, a servant his fellow-servant, rather than God forgive man, the lord his servant. For as man is mortal, he ought not to cherish immortal hatred ; and as an offence to an equal is less than one to a superior, especially when the offence is to the highest from the lowest, we are commanded to do the less that we may gain the greater, and to forgive our fellow-servants a hundred pence, that the 10,000 talents may be forgiven us by God. This is the force, in the present passage, of the word " men ". So Ecclus. xxviii. 1-5.
6:16
As the hypocrites — sad. On hypocrites, see verse 2. Sad, a/cvdpcoTro^ sad-visaged — not from true sorrow but, says S. Jerome, from their simulation of sorrow and sanctity.
Disfigure. S. Jerome did not render it thus, but the ancient translator before him, as is clear from S. Hilary (Can. v.) and S. Augustin (u., Serm. Dom.}. S. Jerome thinks that it ought to be rendered " demolish " (demoliuntur), and chides the ancient author — for this even is hardly correct. S. Hilary reads more correctly " disguise," " make up " (conficiunf] ; S. Chrysostom, " corrupt," SiacfrOeipovo-t ; others more properly, "obscure," " darken". The meaning is that the hypocrites, that they may appear to fast, change their natural and ruddy complexion, either from pretence of sadness, or by means of chemical applications, into a pale and sullen hue, contrarily to the custom of women, to appear more attractive. Their reward. See what has been said on verses I, 2, 5.
6:17
But thou. Here is a change of number and person as in verse 21. According to the Jewish custom (4 Kings xvii. 29), the inhabitants of Palestine, as S. Jerome says on this passage, anoint their heads on festival days. Nor these alone, but all Orientals, in token of joy and prosperity, do the same. From this we may understand Ruth iii. 3 ; 2 Kings xii. 20; xiv. 2; 4 Kings w. 2; Judiths. 3; xvi. 10; Esther \\. 12. Hovv we are to understand the order to us to anoint our heads when we fast, is correctly explained by S. Chrysostom (Horn, xxi.), The Author, S. Jerome, Theophylact, Euthymius, Rupertus. Christ would not have us literally anoint our heads, but, that we may escape the appearance of fasting, and rather assume joy and mirth like those who anoint their heads, than sadness, as above (verse 3) : " Let not thy left hand," and (verse 6) : " Enter into thy chamber ".
6:19
Lay not up to yourselves treasures. It is the custom of the ancient translator, in commands of this class, which are negative, to add " Nolite," giving the sense but not the words, as below (verse 34, and vu. 1, 2). What Christ meant by "treasure " is not very clear. S. Hilary takes it to mean praise of men, which, in verses 2, 5, 1 6, He calls reward, that which they who pursue it lay up as treasure, not in heaven with God, but on earth among men. Others understand it better of earthly riches. This verse 24 confirms.
6:21
Thy treasure. The Greek is "your," — as below, "your heart". Our version seems preferable ; for S. Chrysostom and The Author, both of them Greeks, so read it, and this change of number in an assembly has greater force, as in verse 17. It seems to have been a proverb, as taken from the mean (de media), like many other passages, both in this and in verse 24 : " You cannot serve God and mammon ".
6:22
The light of thy body. The Greek does not read " thy ". This word, however, seems to have the greater force ; the more so as in the verse preceding Christ had begun to use the second person, and in that following He said : " If thine eye be single ". So SS. Hilary, Ambrose (De dig. Sacerd., vi.), Augustin (u., De Serm. Dom.\ and, among the Greeks, The Author. But we may doubt how the words apply, and what is their connection with what has gone before. S. Chrysostom and The Author unite them thus : " Christ had said before, ' Where thy treasure is '. The heart is to the mind what the eye is to the body ; Christ says then, from the comparison of the eye of the body, that the mind cannot be right, when the heart is intent upon riches and blinded by avarice."
If thy eye be single thy whole body shall be lightsome. Si ergo. The word ergo here is not, as some think, an illative conjunction, but inceptive, or continuative. If the eye be pure, clean, not affected by humours, the body will be as if all eye. For the eye, which is a very small member, gives the light which is so necessary to the body ; so that when the eye is pure, almost the whole body appears to be an eye, for all the members see how to perform their functions through the eye.
6:23
But if thine eye be evil. Of evil affection, vicious, impure. It is opposed to singh (simplex}.
The light that is in thee be darkness. Si ergo, ovv for <ydp, the reason being given — How can light be darkness, or how, if darkness, can it be called light. Not because it is, but because it ought to be, such as 5. Matthew viii. 12, that is, they who ought to be the sons of the kingdom ; and S. Luke vu. 35 : By those who ought to be her children.
The darkness itself, how great shall it be ? The other members of the body, which, in their own nature, are darkness, because they have no light but from the eye.
6:24
No man can serve two masters. Whither does this tend? S. Chrysostom (Horn, xxii.) and The Author (Horn, xvi.) answer: Christ had said inverse 19, "Lay not up," which, He shows, we cannot do, because we cannot serve God and mammon. S. Chrysos tom (Horn, xxii.) and Theophylact show how it is to be understood, and that no one can serve two masters who give contrary commands, as God and mammon. This is no doubt true, but Christ gives another reason : " He will hate," &c. The words show that no one can have two masters, issuing, not merely different, but even contradictory orders. For nature herself forbids the love of a servant to be divided between two masters ; as if Christ had said, " No woman can have two husbands," not only because they would give contrary directions, but because conjugal love is of such a nature in itself as to be the possession of one husband alone. Thus one master can have many servants, but one servant cannot have many masters ; for the master does not love but direct the servant ; the servant does not direct but love his master ; and while command can be divided, love cannot. Christ therefore teaches us that riches, not only when wickedly gained and unjustly dispensed, but when both rightly gained and justly dispensed, if loved, call men off from the love of God. For no one is able to love two masters, or, as Christ said elsewhere, " It is impossible for a rich man to enter the kingdom of heaven " (xix. 26). The Author (Horn, xvi.) says : " Christ did not say, No man can have two masters, but no man can serve two masters ". Every thing to which we are too much inclined, and to which we are in a manner servants, He calls our master (as S. Paul, Rom. vi. 1 6 ; 2 Pet. u. 19), and whoever is overcome by it is its servant (S. Basil, Reg., u. i).
For either he will hate the one. "The one" is here taken for the first, "the other" for the second, a very common and well-known Hebraism. Specify therefore two masters, whom you will, Peter and Paul, either he will hate the one, that is, the first, Peter, and love the other, that is, the second, Paul ; or he will sustain the one, that is, Peter, and he will despise the other, that is, the second, Paul. In a word, Christ does not oppose the one person to the other, but the hatred of the one to the love of the other. There is a similar expression in 5. Luke xvi. 1 3.
You cannot serve God and mammon. Riches are called tWlfttt Mammon in Chaldaic ; Mammona in Syriac ; and Elias in Theto says : " The Punic, which is akin to them, employs the same term"; as S. Augustin says (u., De Serin. Dom., and Serin, xxxv. in verb. Dom. sec. Luc.}.
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For your life. " Life " (anima) is here put for one part of the man, as is clear from the other part being opposed to it : " Nor for your body what you shall put on " ; but because our life consists of that part, anima is put for it, according to the custom of the Hebrews, as S. Augustin says, and as will be seen on x. 39; xvi. 25 ; S. JoJm xiii. 37, 38; xv. 13 ; and other places innumerable. Nor for your body. Christ mentions the two things that are most especially valued by men, and about which they are apt to be the most anxious, because all life consists of them. He forbids us to be anxious about them. But He does not forbid every kind of anxiety : but that alone, in fact, which springs from want of trust in God (as in verses 26, 28, 30), and which takes men off from the service of God (as in verse 24). Lastly, He does not disapprove of all kinds of anxiety, but of that which the servant has towards his master. For He speaks in accordance with what He had said in verse 24.
Is not the life more than the meat ? We may rightly question to what this tends. S. Jerome, S. Augustin (u., De Serm. Dom.\ S. Chrysostom (Horn, xxii.), The Author (Horn, xvi.), Bede, Theophylact, Euthymius, Strabus, think that it has this following meaning : " Is not the life more than the food, and the body than the raiment? For who gives us our life and body but God ? He, there fore, who has given us the greater, will also give us the less." So I Peter v. 7. This is confirmed by verses 26-30.
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Behold the birds of the air. There seems to be three chief reasons why Christ named birds rather than other creatures. I . He wished to give us examples of Divine Providence, as it were, throughout the whole universe, and He therefore begins from heaven with birds, and ends with earth. 2. When the birds are flying above, they are at. a distance from all food, and yet God feeds them. 3. Terrestrial animals are more occupied in obtaining and storing up food ; and therefore Solomon, that we may learn to be provident and busy, sends us to the ant (Prov. vi. 6 ; xxx. 25).
Of the air. These words have the same sense as the above. For there are domestic fowls which obtain their support from the care of man, but the fowls of the air are fed by God alone. S. Luke (xii. 24) specifies the ravens because, as some think, the young of the raven, as soon as they are hatched, are deserted by the parent birds, that they may depend upon the providence of God alone. It is, therefore, said expressly of the ravens that God provides food for them (Job xxxviii. 1 1 ; Ps. cxlvi. 9). And your Heavenly Father feedeth them. Christ does not say "their Father," but "your Father". As if He had said : If God most carefully provides for these creatures, though they are of little account, and He is not their Father, how much more will He feed you, who are men, and His sons ? " Christ," says S. Chrysostom (Horn, xxii.), "might have brought examples of Divine Providence in Elias and John Baptist. Moses was supported forty days without food (Exod. xxiv. 1 8) ; Elias was fed by a raven, the most voracious of birds (3 Kings xvii. 46); John lived in the desert, without thought or care for his life and clothing (iii. 4). But Christ desired to show that Divine Providence extends even to the least and meanest of creatures, and that it is not true that the heavens are closed up, as the foolish companions of Job said (xxii. 14)."
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One cubit. The meaning of these words is plain from vS. Luke xii. 26, by which, if we would rightly understand the passage, we must interpret them. It is clear that Christ was proceeding from the greater to the less. He calls the addition of the cubit, therefore, the least thing, not as in comparison with food, or drink, or clothing (for it is, undoubtedly, greater and more difficult to add, I do not say one cubit, but one hair to our bodies than to provide food and clothing), but in comparison with the whole body and life, as The Author well observes. Christ, therefore, by these words, proves the minor proposition of His former argument, which He had before suppressed. For He had said : " The life is more than the meat, and the body than the clothing " — but (understand) not you, but God makes the life and body. Not you, therefore, but God should provide food and raiment. He now goes on to prove that part of the minor proposition : You cannot make the life and body. You cannot make one cubit, much less the whole.
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The lilies of the field. As Christ had said before, not merely "the fowls," but "the fowls of the air," so He here says, not " the lilies," but " the lilies of the field," to distinguish them from the lilies of the garden, which are planted and cultivated by man. Christ by this example appears to teach that God pleases to take care, not only for the necessaries but also for the comforts and refinements of life, that we may not be anxious even for these : as fathers provide not only that their children should not want, not merely the means of life and education, but those of ordinary refinement and necessary recreation as well. What Christ teaches in these words He had already taught in fact in clothing the Israelites for forty years in the desert (Dent. vu. 4).
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Not even Solomon. Christ named Solomon rather than any other king, because he excelled all who had gone before, and all who followed him, in riches, power, and glory (3 Kings iii. 13), by which all that pertains to the ornament of the person is studied and invented.
In all his glory. Some read " with " for " in," but the alteration is not required, and it destroys the force of the sentence. The meaning is not, as these suppose, that Solomon, however great and glorious, could not be clothed in such splendour, but that not Solomon himself, even when so clothed, and at the highest point of his grandeur, could be arrayed in such a manner. Our present version, therefore, is the better.
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And if the grass. Two opposite qualities of the lily are here dwelt upon — their great beauty and their entire uselessness : their beauty as to be preferred to the glory of Solomon ; their uselessness to show that there is nothing so mean and profitless but God takes the utmost care of it. When speaking of their beauty, Christ calls them " lilies " ; when of their uselessness, " hay ". Scripture constantly compares what is most useless and of the shortest duration to hay (Ps. xxxvi. 2 ; Ixxi. 1 6 ; Ecclus. xiv. 8 ; Isaiah xxxvii. 27 ; xl. 6).
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Seek ye therefore. Be anxious for the kingdom of God ; so verses 25, 28, 31. Christ opposes one kind of solicitude to another — the necessary to the useless, the good to the bad. The Greek Se refers not to the latter class, but to the former — the kingdom of God.
First. We must understand " first " as " only " ; for we are not to seek in the " second " place that which we are forbidden to seek at all. Christ did not wholly forbid us to seek other things, but so to seek them that our care for them should not take us from seeking the kingdom of God, or allow them to make us their slaves (verse 24). Christ has not forbidden : He has taught us to seek these things for the kingdom of God's sake ; for, in the Lord's Prayer, after the words, " Thy kingdom come," we are to say, " Give us this day," and, as if to show what the meaning is, " Seek ye first," &c. So say S. Chrysostom (Horn. xxiii.) and Euthymius. To the words that follow, " And all these things shall be added unto you," it has been objected, as if we were not to enquire, not to be anxious, not to seek. The addition is made because the things are not sought in the first place. But what is not sought in the first place, and for its own sake, but in the second place, and for the sake of God, does not seem to be sought at all, because the thing itself is not sought, but God is sought in it. Moreover, " these things " are often added by God, even when we do not seek them or think of them, as shall be shown hereafter.
The kingdom of God. S. Chrysostom, Euthymius, and others understand this as the kingdom spoken of in verse 10 ; which would agree well, were it not evident that the subject here is not what we ask for God's sake, but for ourselves, and did not the words, " His righteousness," immediately follow. It is certain that we should seek this, not for God, but for ourselves. It has been explained of a life of happiness, as if Christ had said : " Study first to come to the kingdom of God " (The Author, Horn. xvi. ; Bede, Euthymius, Comment?). We may receive the words, " The kingdom of God," as the grace of God, which we ought to seek in the first place as the life of our souls, as in 5. Luke xvii. 21.
And his justice. God's justice is so called as that which God has commanded of us. As if it had been said : " Take heed, first to do the will of God, and observe His commandments," as Zacharias and Elizabeth are said to have walked in all the " justifications," that is, in the commandments of God (S. Luke i. 26). We must understand the " kingdom of God" by the explanation of S. Paul (Rom. w. 17). All these things shall be added unto you. This seems to be a metaphor taken from things of little value, which, on the purchase of articles of price, are not reckoned, but given as make-weights. Solomon is an example, when he asked not wealth, nor glory, nor power, but wisdom to govern the people of God ; that is, when he sought the kingdom of God alone, he had other things for which he had not asked given to him (3 Kings iii. 13). Similar expressions are often found in the Psalms (xxiii. II ; ex. 5).
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Be not therefore. The comparison of the fowls of heaven and the lilies of the field, which are not anxious, and yet God feeds and clothes them, has the same force. We then, His sons, should not be thus anxious ; as that for which we most take thought is added to all who dismiss such cares, and seek only the kingdom of God. Be not solicitous, torment not yourselves without cause, spare your anxiety, for, " Sufficient unto the day ".
For the morrow. The words show that we may be allowed to have some care for to-day, but rather that of asking from God than of seeking by our own labour. The allusion seems to be to verse 1 1 (S. Luke xii. 29). Be not causelessly anxious for the distant future, do not discuss what is afar off ; as astronomers when they study the heavens, and as they who are described by S. James (w. 13). To-morrow is put, according to Hebrew custom, for the future, as S. Hilary and S. Jerome have observed, and as is seen in Gen. xxx. 38.
The morrow will be solicitous for itself. Solicitous for the things which pertain to it ; that is, it will cause sufficient anxiety in the search of that which, when it comes, will be necessary for it. Christ speaks, as S. Chrysostom says (Horn, xxiii.), of the day, a thing inanimate, by prosopopoeia, as if it could feel anxiety, or, as rather appears by the metonymy by which death is called " pale," because it makes men so. In this sense day is said to be anxious for its own things, because it makes us anxious for them.
The evil thereof. The solicitude of which Christ speaks, and which He calls " evil," that is, affliction and vexation ; as Tertullian (u., Against Marciori], S. Jerome (Comment.), S. Chrysostom (Horn, xxiii.), S. Augustin (u., De Serm. Dom.), Euthymius, and Theophylact explain it. S. Jerome says that /oi/aa, " evil," is put for /caKcocr^, " a state of evil ". The question remains of the truth of the saying, how Christ forbids us to be anxious for the morrow, when He Himself had a purse (S. Jo/in xii. 6 ; xiii. 29) ; so that He seems to have been solicitous, not only for the morrow, but for more days tocome. Joseph, too, a man of evangelical piety, was careful for seven years to come, and was much praised for his foresight (Gen. xli. 39-48) ; and the Apostles were careful to prepare means for their future sustenance (Acts xi. 29) ; and Solomon, to teach us forethought and carefulness, refers us to the ant (Prov. vi. 6 ; xxx. 25). If we are not to have any kind of anxiety for the morrow, we must not plant or sow, for these cannot exist without it. S. Augustin replies that by " to-morrow " are meant those other temporal goods which we ought not to seek. That we can, and, at times, even ought to be anxious about temporal goods, has been proved before. The Author explains the being anxious for the morrow to mean " anxiety for what is not necessary ". But Christ speaks even of these ; even of the necessaries of life, of food and clothing (verses 26, 28, 31). Former examples have shown that every kind of solicitude for the future is not forbidden, but that which is forbidden is to be gathered out of the entire chapter. I. Whatever hinders us from seeking the kingdom of God is forbidden. 2. Whatever springs from distrust of God. 3. Whatever does not follow but precedes anxiety for the kingdom of God ; which we ought to seek in the first place, and which is of so great consequence, that we ought to be its servants, we who cannot serve two masters (verse
6:2
v. 2 cum ergo facis noli tuba canere ante te, sicut Àypocritae faciunt; imp. x est. velle innotescere (S. Awg.), velle celebrari ideoqué.rem instituere cum apparatu et pompa quadam, & admiratio hominum excitetur. Et ita locutionem plerique conci- ». piunt (cf. S. Thom. Fab. Bar. Sylv. Calm. Arn. Schegg , Schanz, Fil. τ Weiss, Keil etc.), eo. modo quo Cicero dicit, te buccinatorem fore existimationis.meae (Ep. ad divers. 16,21). Sunt quidem etiam qui ., verba proprie. capiant, pharisaeos clangore tubae annuntiandum " eurasse. se eleemosynas distribuere (ita τινες apud Euw/A. gl. ord. Br. ^s Tost...Cai. lans.:); at huius usus nullum exstat vestigium; « non nveni, quaesiverim licet multum serioque, vel minimum tubae ,vestigium; in praestandis eleemosynis » scribit ad h. 1. LigAtfoot p- 297. Et cum dicatur sicut faciunt in synagogis !, utique tuba excluditur, manet iactantia et ostentatio. Sabbato colligebantur eleemosynae in synagogis et distribuebantur pauperibus vespere sabbati. Sunt hypocritae, ut verbis S. Aug. utar, simulatores, tamquam pronuntiatores personarum. alienarum, sicut in theatricis fabulis; quisquis se vult videri quod non est, hypocrita est. Simulat enim iustum, non exhibet, quia totum fructum in laude hominum ponit quam possunt etiam simulantes percipere, dum fallunt eos quibus videntur boni; ut honorificentur ab hominibus. Gravissime asserit Christus amen dico vobis (cf. 5,18), tales ab inspectore cordis Deo mercedem non habere, nisi fallaciae supplicium , receperunt mercedem suam , tenent id quod unice spectabant; suam scil. non Dei, suam quia quam quaesierunt laudem, ferentes pensum erroris et poenam quam meruerant culpis exigentibus recepere (PascA.). Porro docet quomodo agendum sit, ut in futuro coroneris (PascA.)
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v. 3 te autem faciente eleemosynam nesciat sinistra tua quid faciat deztera tua; « hyperbolice id posuit; nam si fieri posset, inquit, ut tu ipse ignorares, illud etiam curandum esset, etiam si posset fieri ipsas manus ministrantes latere deberet » (S.CAhrys. Theoph.). Adeo igitur iustitiae nostrae testes effugere debemus, ut si sinistra manus nostra oculos haberet, videre tamen non posset quid boni dextera faceret (Mald.). Unde patet quam longe nos abesse iubeat Dominus a desiderio laudis. In eleemosyna autem id quod in omnibus recte factis intelligitur praecipue commendat, quia et hoc opus bonum valde in s. litteris laudatum frequenter est exercendum (Deut. 15,7. Ps. 40,1; 111,3. Prov. 11,25; 19,17. Iob 31,32. Is. 58,7. 8. Tob. 12,8. 9) et homines in liberalitate praecipuam quaerere solent gloriandi materiam. Eleemosyna quamvis parva magnum est beneficium pauperi, maius si latet, si nemo nisi qui accipit novit (Maid.). Vult itaque Dominus, ut S. Hil. monet, ut in Dei scientia opera nostra consistant, cum sub nuncupatione membrorum in his quae geramus eorum quae nostra sunt atque nobiscum sunt conscientia arceatur. — Variae eius locutionis hyperbolicae accommodationes prolatae sunt v. g. de familiaribus (EutA.), de uxore (cf. apud S.A4ug.) , de appetitu inferiore, quas prosequi minime necesse cst. — Si laus hominum non quaeritur, merces reponitur in coelis
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v. 4 w/ sit eleemosyna tua in abscondito et Pater tuus qui videt in abscondito reddet tibi; si praemium ab eo exspectas qui conscientiae solus inspector est , sufficiat tibi ad promerendum praemium ipsa conscientia (S. Aug.). Potest, uti ans. notat, haec Domini doctrina accipi ut praeceptum et ut cautela. Si praeceptum spectas, ad intentionem referri debet. Non enim in universum potest praecipi ut eleemosyna semper et ubique sit omnino secreta ; sed id praescribitur exemplo, ut intentio facientis aliena sit ἃ studio laudis, a desiderio ut videatur ab hominibus, et quantum ad se spectat, ut fiat in abscondito; si in publico, ut id non fiat propter causam ad se pertinentem, sed vel propter Dei gloriam aut aliorum aedificationem aut proximi occurrentis in publico sublevandam necessitatem. Si documentum hoc acceperis tamquam cautelam , docemur ut nostrae infirmitati consulentes ne obrepat vanae gloriae titillatio studeamus quam secretissime fieri potest opus laudabile peragere. « Cum enim plerumque quis recta intentione bonum opus incipiat, sed iuter agendum aut postea obrepat complacentia laudis humanae, cautos nos esse vult et providos, ut etiam vanae gloriae non sit locus obrependi; ac proinde si quando propter opus necessario publice factum obrepat, mox eam menti exstirpandam » (/ans.). Quanto gloriosior est oratio, tanto magis cavendum est ne propter homines facta vilescat (op. imp.); unde
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v. 5 et cum oratis, non eritis sicut. hypocritae qui amant... stantes orare; φιλοῦσιν non est. solum solent , sed significat id quod cum delectatione et complacentia et affectato studio fit (Ians. Maíd.). Locis itaque conspicuis, ubi frequens est populus, 7n synagogis et in angulis platearum 1. e. in flexibus platearum, in biviis, triviis, quadriviis, ubi ex duabus, tribus, quattuor plateis confluit populi multitudo (Ians. Ma/d. Lap.), ubi ergo plurimorum conspectui sunt expositi. lam Ps. 55.18 dicitur : vespere ct mane et meridie narrabo et annuntiabo et exaudiet vocem meam ; tria tempora praecipue assignabantur orationi : tempus sacrificii matutini et vesperlini et tempus meridiei , i. c. hora 3. 6. 9 (cf. Act. 3,1; 10,9), quibus horis pii in templo orare consueverunt. Praescribitur apud talmudistas, ut cum adveniret praefinitum orationis tempus ad orationem quisque se protinus recipiat, architectus vel in culmine arboris, insidens asino illico descendat ct recitet etc. (Berachot cap. 9. 4; Mischna, ed. Surenhusius I p. 7. 16); unde LigAtfoot l. c. p. 999 : « ansam ergo hinc nacti sunt flatuosi isti hypocritae se ostentandi; adveniente enim orationum hora curae atque industriae iis fuit, ut in plateis deprehenderentur, quo magis tempore canonico eos ad preces illic cogente ab omnibus conspicerentur ct zelum ac religionem eorum miraretur vulgus applauderetque ». lbi autem orabant stantes ; ut orent stantes facie ad lerusalem conversa, praecipitur in talmude (cf. Lightfoot p. 298); etiam Anna stetit coram Domino 1 Reg. 1,26 et Salomon 3 Reg. 8,22 et Marc. 11,25 pariter dicitur : cum stabitis ad orandum et Luc. 18,11 pharisaeus stans orabat οἱ v. 13 publicanus a longe stans; quare non opus est in co corporis habitu vel singularem cernere fastum et superbiam (L«p.) vel cum Mad. explicare : fixi, immobiles, quasi homines animo in coelum rapti orabant. Ceterum in supplicatione etiam genua flectebant seseque prosternebant (3 Reg. 8,55; 19,18. Dan. 6.10. Luc. 22,51. Act. 9,40; 20,36; 91,5); faciem vero ad urbem sanctam vertebant (cf. 2 Par. 6,35. 38. Dan. 6,10); illi itaque ad templum. Publice orant. «t videantur ah hominibus; « ut quid vis ut videaris orans? nonue quia laudabilis res est orare? ut quid ergo non vis esse laudabilis qui vis ut lauderis? o insania vanitatis, esse nolunt quod desiderant apparere » (ον. zmp.). Laudem hominum captant : receperunt mercedem suam; ubi seminant, ibi metent et quod seminant, hoc metent; propter homines orant, mendaciter orant, peciem vacuam religionis vendunt; proin a Deo non laudantur, ver- ;;bum vacuum laudis emunt (op. imp.). Neque tamen nefas est , ut monet 5. Aug., videri ab hominibus, sed ideo haec agere ut videaris ab hominibus, neque formidandum est aut fugiendum, si haec sciant ho- "mines, sed si hoc animo fiant, ut fructus in eis expetatur placendi ! ^ hominibus. Unde exemplo docet Christus quam longe abesse oporteat ab appetitu audis humanae, ut scil. quantum in nobis est semper optemus seetum et solum Deum testem habere cupiamus operum bonorum ;
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v. 6 autem cum.oraveris , intra in cubiculum tuum ; agi de oratione prianimo comparati esse debeamus ostendit, neque enim cultum publicum reprehendit Christus, qui ipso naturae humanae instituto exigiet prout in vetere testamento celebrabatur, ita ab ipsis rei christia- "nae incunabulis exercebatur sedulo (Act. 1,14. 24; 2,42; 5,94 etc.). ^, Ostia claudere iubet quo magis secretum et fugam laudis commendet; quod multi explicant mentis ostia esse claudenda , occasiones distractionum abscindendas (S. .CArys. op. imp. Hier. Hil. Aug. Bed. Rab. Thom.), verum quidem est, at hic non colligitur nisi consequenter ad ipsam monitionem , ut secreto et ab omni strepitu remoti et ab homi- . num commercio tuti vacemus orationi. Ceterum bene TAeopA. : « quid t. igitur? in ecclesia non orabo? omnino, sed recto animo et citra ostentationem; locus enim non nocet, sed modus et intentio ». Porro in eo quod dicitur ez Pater tuus qui videt in abscondito reddet tibi , bene monent S. CArys. Ians. Dei misericordiam cum admiratione esse ob- .Servandam quod pro eo quod rogatur a nobis mercedem nobis promittit. Quis enim rex mercede dignum putat quod a quibusdam rogatur et non potius putat se summum impendisse beneficium quod orantem admiserit eumque audierit? et dicitur reddet, quasi Deus debitor nobis factus sit eo honore quem ipsi oratione praestiterimus. Alterum monet quod spectat ad modum orandi cum ostentatione "εἴ simul speciem quandam superstitionis prae se fert
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v. 7 orantes autem nolite multum loqui sicut ethnici , y Βατταλογήσητε, quam vocem: S. Chrys. φλυαρίαν explicat, inanem scil. loquacitatem, itemque Theoph. et Euth, τὴν περὶ τῶν μὴ προςηχόντων αἴτησιν. Vocem alii ad attum quendam qui balbutiebat (Herod. 4,155), alii ad poetam quendam ineptum Battum referri volebant qui teste Suida longos hymnos ταυτολογίας ἔχοντας composuit; verum recentiores Hesychio adstipulantur communius, vocem xac μίμησιν τῆς φωνῆς esse formatam et significare balbutire , dein etiam oaterare , garire (cf. Schanz, Fil. Keil, Weiss); unde futilis verborum profusio intelligitur. Gentiles enim multos habent deos semideosque et deas quos invocent et quos suis titulis et appellationibus salutare necesse sit. Cur autem reprehendatur non oratio longa et prolixa, sed inanis verborum cumulus, explicatur putant enim quod in multiloquio suo exaudiantur; qui scil. sperant se exaudiri et optata consequi multitudine et longitudine verborum (S. CArys.), qui, ut S. Aug. dicit, exercendae linguae potius quam mundando animo dant operam et hoc nugatorii studii genus etiam ad Deum prece flectendum transferre conantur, arbitrantes sicut hominem iudicem verbis adduci in sententiam (sim. Bed. Cai. Lap.). Cuius multiloquii exemplum in sacerdotibus Baal 3 Reg. 18,97 cernitur (op. 1mp. Thom. Mald.). Esse autem perseverandum in oratione Christus et verbis et exemplo docuit; cf. Luc. 11,5-13; 18,1 seq. 22,43; neque eiusdem orationis repetitio reprehenditur, dummodo verbis iungatur pius mentis affectus ; nam eiusmodi repetitionum exempla habes Ps. 106. 117 et in Ps. 135 verba quontam in saeculum misericordia eius repetuntur vicies sexies atque ipse Christus oravit tertio eundem sermonem dicens (Matth. 26,44); ex quo intelligitur, ut S. Pasch. ait, quod non multiplicatio precum et profusio iugis ex affectu divini amoris vel intercessio veniae damnatur, sed quod tantum verbotenus vacuas replere aures sine affectione infideliter contendunt. Porro quale multiloquium damnetur , etiam clarius demonstratur
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v. 8 nolite ergo assimilari eis; scit enim Pater vester quid opus sit vobis antequam petatis eum; tale igitur multiloquium reiicitur, quo gentiles instruant et doceant deos rerum multarum ignaros. Nos autem, ut S. Hier. dicit, non sumus narratores sed rogatores; « aliud est enim narrare ignoranti, aliud scientem petere; in illo indicium est, hie obsequium; ibi fideliter indicamus, hic miserabiliter obsecramus » (sim. Bed. Raó.). Estitaque orandum et instanter orandum, « non ut Deum doceas, sed ut inflectas, ut supplicationis frequentia illi familiaris evadas, ut humilieris, ut peccatorum tuorum recorderis » (S. Chrys. Thom.). Oratio quippe nobis est necessaria, ut obstacula et impedimenta gratiae removeamus, ut nos ipsi apti reddamur quibus Deus sua largiatur beneficia , ut animum a rebus terrenis abstrahamus eumque voci divinae aperiamus. Cur itaque scienti Deo loquamur et oremus, has rationes affert S. 7/om. : ut nos profiteamur et sciamus habere nos ab eo quod petimus, ut exemplum praestetur, ut mens nostra excitetur, ut devotio excitetur adstantibus, ut desi- verba retrahatur a superfluis cogitationibus. Atque prout S. Aug. monet, « aliud est sermo multus, aliud diuturnus affectus; nam et de ipso Domino scriptum est quod pernoctaverit in orando (Luc. 6,12).et quod prolixius oraverit (Luc. 22,43), ubi quid aliud quam - nobis praebebat exemplum, in.tempore precator-opportunus, cum - Patre: exauditor aeternus; absit ab oratione multalocutio, sed non desit multa :precatio , 'si fervens ;perseverat intentio.. Nam multum loqui est in orando rem necessariam superfluis agere verbis, multum autem precari:estad eum quem precamur diuturna .et pia cordis . - Docuit quomodo non esset orandum ; iam.verum .precandi modum pandit ν. 9.sic ergo vos orabitis; ergo, .cum .suos.a ritu gentilium longissime abesse velit; vos.scil. qui non estis gentiles. multiloqui i (Salm.), vos qui melius docti a..me.estis Deum magno. affectu orantis, nihil nisi. iusta et ad. eius gloriam conducentia. petentis. exorari (Mald.) ; sici. e. in hunc modum; unde innuit precandi formam quam subiungit. « optimam..esse etiam circa. modum et. verba et res ipsas petendas et earum ordinem » (Salm.). Demonstrat itaque quae res. et qua verborum brevitate et quo affectu fiduciae sint petendae (ans.). Neque tamen id praecipi ut. semper his utamur verbis. patet tum ex ipsius Christi apostolorumque exemplis (Matth...26,39; 11,95. Ioan. 17,1. Act. 4,25), tum ex precationibus in libris veteris testamenti propositis, in psalmis etc. quos modos Christus certe approbavit (cf. Matth. 27,46) tum ex orationis natura; potest enim oratio fieri solo animi affectu sine verbis conceptis et ex alia parte ad orationis affectum inflammandum utile est, immo necessarium subinde. aliis uti atque aliis precationum formulis. Potissimum itaque docemur a Christo quid et quo ordine a Deo sit efflagitandum; nam « quaelibet alia verba dicamus quae affectus orantis vel praecedendo format ut clareat vel eonsequendo attendit ut crescat, nihil aliud dicimus quam quod in ista dominica 'oratione positum est, si recte et congruenter oramus » (S.Aug. ep. 130,22; M. 33,502) et ostendit s. doctor varias petitiones - in psalmis et proverbiis etc. expressas sensum si spectaveris reduci ad orationem dominicam. Haec autem oratio dominica maxime commendatur auctoritate eius . qui eam tradidit; quae enim potest esse, inquit S. Cyprianus (de orat. dom. 2; M. 5,521), magis spiritalis oratio quam quae a Christo nobis data est, a quo nobis et Spiritus sanctus missus est? quae vera magis apud Patrem precatio quam quae a Filio qui est veritas de eius ore prolata est? Haec autem Christi auctoritas orantibus nobis et reverentiam auget et fiduciam impetrandi a Patre ea quae Filii eius oratione precamur (Jans.). Deinde oratio haec est admiranda quia paucissimis verbis omnia quae efflagitanda sunt complectitur; quare merito ait Tertutlanus revera in ea breviarium tolius evangelii comprehendi (de orat. 1; M. 1,1153) et S. Cyprianus eam coelestis doctrinae compendium appellat (1. c. 9; .M. 4.525). Constat autem haec precatio invocatione et septem petitionibus, quarum hic est ordo ut tribus prioribus petamus quae Dci sunt, unde dicitur nomen tuum, regnum tuum, voluntas (ua ; quattuor vcro aliis deprecamur quae nostra sunt: hinc dicimus nostrum, nostra, nos, nos(Salm.). Invocatione enim quasi prooemio vel captatione benevolentiae (S. 740m.) praemissa id flagitamus quod est oinnium rerum finis ac terminus et quod ipse Deus in omnibus necessario appetit : ut Deo scil. debita reddatur gloria; haec vero gloria quam sublimissimo modo οἱ tribuitur, si regnum Dei omnes et omnia occupat; hoc autem regnum in perfecta adimpletione voluntatis divinae perficitur. et absolvitur. En tres priores petitiones quibus id quo sublimius ac melius ne ipse quidem Deus excogitare potest efflagitamus. Postquam gloriam Dei externam i. e. bonum illud unum quod creatura Deo praestare potest ac debet efflagitavimus, ad nostras descendimus necessitates : precamur ea quae necessaria sunt vitae corporis et vitae animac : illud in victu quotidiano, hoc in remissione peccatorum (qua scil. vita supernaturalis animae tribuitur) ct in petitione ut haec vita conservetur, amotis scil. peccandi periculis et incitamentis; demum in epilogo pro hac vita utraque petimus ut noxia quaeque auferantur. Cum itaque liaec oratio omnia complectatur quae Dei sunt et hominis, assentiendum erit S... 444. scribenti : « si per omnia precationum sanctarum verba discurras, quantum existimo, nihil invenies quod in ista dominica non contincatur ct concludatur oratione; unde liberum est aliis atque aliis verbis eadem tamen in orando dicere, sed non debet esse liberum alia dicere » /l. c. M. 33,503). De oratione dominica praeterea vide Suarez, de Religione tract. lib. 3 cap. 8. In omni deprecatione, inquit S. «ἀπ. (serm. D. in monte 2.5. 15), benevolentia concilianda cst eius quem deprecamur; solet autem benevolentia conciliari laude illius ad quem oratio dirigitur. In invocatione autem Puter noster qui es (n coelis perfecta Dei laus continetur, (quae maxime consistit in. praedicatione bonitatis et potentiae excellentiaeque eius. Bonitas vero praeprimis eo elucet quia Pater noster et esse et dici voluit: potentia autem et excellentia in eo quod ὧι eoelzs esse seu liabitare dicitur; unde hisce simul efficaciter exprimitur eum et velle et posse nobis optima quaeque largiri (S. Thom. Cat. Salm. lans.) et sublimiori modo οἱ titulus Optimi Maximi redditur. Est autem appellatio Pazrzs indicium status novi; nam « homo novus, renatus et Deo suo per gratíam eius restitutus Pater primo loco dicit, quia filius esse iam coepit » (S. Cypr. 1. c. 9). Nusquam legimus, ut S. Aug. notat, praeceptum. esse populo Israel ut diceret Pater noster, sed . Dominus eis insinuatus est tamquam servientibus. Vocatur quidem Deus etiam in vetere testamento Pater, tamquam is qui populum *'. Israel sibi creavit et elegit in filium et cura paterna et.tenero amore ;3-eum fovit (cf. Deut. 32,6. Is. 63,16; 65,8. Eccli. 23,1; 51,15. Sap. 2, 16; 15,3); at nomen istud familiare et dulcissimum tum demum in labiis orantium insonuit, cum in novo foedere Spiritus sanctus esset effusus in filios.adoptionis, in quo clamamus : abba, Pater (Rom. 8,15. *' Gal. &,6). Neque enim ea appellatione Deum solum profitemur crea- 7, torem nostrum et conservatorem , verum potissimum auctorem regenerationis et adoptionis filiorum Dei et vocationis ad. coelestem hereditatem. Quare eo iam nomine et maxima fiducia et spes et dilectio in animo orantis excitatur (S. Aug. op. imp.). Vult itaque Deus ut - affectu filiali, corde amore pleno et magna quadam impetrandi prae- -sumptione a nobis obsecretur. Ipso autem Patris nomine nos quoque admonemur dignitatis nostrae ad quam gratia Christi evehimur. Quis enim nisi ἃ Christo edoctus ac iussus esset auderet Deum appellare nomine familiari Patris? simul hoc nomen maximo esse debet incitamento, ut filios nos praebeamus tali Patre dignos moribus et vita. Per . Christum fideles omnes in unum corpus, in unam colliguntur familiam per adoptionis gratiam ; unde consequens est, ut iam unusquisque precetur tamquam huius familiae membrum Pater noster, qua voce docemur, ut S. Chrys. dicit, communem pro fratribus orationem emittere; « non enim dicit : Pater meus, sed Pater noster, pro communi corpore supplicationes emittens; hoc autem verbo inimicitias de medio tollit et arrogantiam reprimit invidiamque eliminat , matrem vero omnium bonorum, caritatem, inducit humanarumque rerum inaequalitatem expellit et multam regis cum paupere honoris aequalitatem ostendit »; et auctor op. imp. bene advertit Deum libenter audire quando pro aliis oremus; « pro se enim orare naturae est, pro altero autem gratiae; pro se orare necessitas rei cogit, pro altero autem caritas fraternitatis hortatur; dulcior est autem ante Deum oratio, non quam necessitas rei transmittit, sed quam caritas Íraternitatis commendat ». Cum dicimus qui es in coelis Deum profitemur qui quamvis ubique praesens sit tamen peculiari modo in coelis thronum suum habere in s. litteris dicitur; cf. Iob 22,12. Ps. 2,4; 102,20. Is. 66,1; coelorum autem mentione facta admonemur et Patris nostri sublimitatis, excellentiae, potentiae et nostrae quoque patriae, dignitatis, hereditatis; e coelis quippe omnia nobis adveniunt beneficia eum in finem ut nos ipsi ad coelos evehamur. Appellantes itaque Patrem in coelis nos ipsos excitamus tum ad summam Patris nostri reverentiam et dilectionem tum ad desideria rerum coelestium terrenis contemptis in animis inflammandàa (op. ?mp. Ians.). ^-bus. personis sint. communi: Atque haec. sententia videtur praeferenda; Deum enim oramus, Deum vocamus Patrem, nos sumus fllii adoptivi Dei; proinde ad illum preces dirigimus qui est unus substantia et trinus in personis i. e. ad Deum; itemque, Dion. Suares qui multos locos ss. Patrum affert. ta Prima petitio ad Deum spectat cui ante omnia optandum est quod ei solum optari potest ,: gloriam: et honorem ei ab omnibus impendi. Haec quippe Dei gloria:Christo maxime cordi est, unde primo eam deiderare nos docet; vult suos esse perfectos ad Patris imaginem (5,48); m ipsà hac pFima / petitione nos 'ad eam evehit perfectionem , ut illud efflagitemus quod est summui let maxime a Deo quaeritur el ad quod vit et quod Deus unice vult et intent auliimatim ; « constat enim divini nominis gloria nihil esse ipsi Deo angustius, antiquius » (Saim.); undesanctificetur nomen tuum; nomen ' Dei est Deus ipse quatenus se hominibus manifestare dignatus est , quatenus nobis innotescit. Nomine enim unam rem ab alia discernimus, fem ipsam nomine declaratam volumus designare. Quare id efflagitamus ea petitione, ut Deus eo modo bonoretur et glorificetur qui respondeat (quantum fieri potest) manifestationi et revelationi divinae maiestatis quae unicuique innotuit. Dicit autem sanct/ficare sanctum habere, colere, venerari, vel ut S. Chrys. explicat glorificare : « digna precatio eius qui Deum vocat Patrem, ut nihil petat ante Patris glo- "riam, sed omnia postponat : ius laudibus; illud enim sanctificetur hoc sibi vult glorificetur. (δοξασθήτω) ». Ea precatione iam imitamur angelos qui Deo perpetuo sanctus canunt (cf. Is. 6,3. Apoc. 5,13; Tertull. S. Chrys. Salm.) et ut Deus in omnibus et per omnia glorificetur precamur; « suspensa enuntiatione non dicentes : sanctificetur in nobis, in omnibus dicimus » (Tertull.); idque merito, nam universa ; propter semetipsum operatus est Dominus (Prov. 16,5), « magna igitur ratione illud primo loco expetimus quod summum est et maxime - ' & Deo quaeritur et ad quod praestandum omnis creatura rationalis , condita est» (Salm.). Huius petitionis applicatio ad vitam est multiplex. Ita enim orantes nosmetipsos adinonemus , ut ait S. Aug. (ep. 130, 11. 21), desiderare ut nomen eius quod s Semper sanctum est etiam apud homines sanctum habeatur; id autem fit cultu Dei publico ac privato, observatione mandatorum , sanctitate vitae , desiderio et studio spargendi cognitionem Dei omnesque ad eius amorem adducendi ; cf. Lev. 10,3; 92,32. Ez. 37,98; 38,93. Modum autem omnium praeclarissimum et maxime universalem hanc Dei gloriam promovendi nos docet efflagitare Christus
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v. 10 adveniat regnum tuum ; Deus omnium rerum rex supremus, peculiari ratione regnum supernaturale suum condere statuit; eius regni institutio cernitur in supernaturali hominis elevatione qua in paradiso homini ius tribuebatur ad Deum visione beata possidendum ; cernitur postmodum in electione Abraham, in electione populi Israel, in miraculis, in vaticiniis messianis, in theocratia; ad maiorem adducitur perfectionem in Ecclesia Christi, in regno messiano, quod regnum terram et coelum complectitur et in beata aeternitate perficitur. Est itaque regnum Dei illud Dei consilium beneficentissimum hominibus et. gloriae Dei maxime consentaneum quo ea providit generi humano quibus singuli ad supernaturalem cum Deo unionem possint pertingere. Cum itaque precamur, ut adveniat regnum Dei, exoptamus, ut hoc Dei regnum in antiquo foedere adumbratum, in vaticiniis promissum et celebratum, a Christo sublimiore modo instauratum magis magisque omnia occupet, augeatur, in immensum crescat et diffundatur; igitur efflagitamus, ut ea quae Deo inimica sunt removeantur, ut totus mundus ad eam reformetur speciem et imaginem qua demum notio regni Dei perfecte exprimatur, ea scil. regni Dei notio quam ipse Deus in s. litteris nobis delineavit. Unde haec petitio amplissima est eaque simul manifestatur, ubi tandem et quo modo nomen Dei vere et perfecte sanctificetur. Ex hac notione regni Dei in s. litteris declarata facile quoque inter se conciliantur et ad unam acceptionem rediguntur variae explicationes. Alii enim regnum Dei hic interpretantur de eo quod Deus per virtutes in nobis regnet (Cai.), alii de regno Christi, de Ecclesia (Lamy), alii de saeculi consummatione et secundo Christi adventu, quo regnum Dei perfecte constituatur (Theoph. Euth. Ians. Maid. Sylv. Bar. Lap.), alii de coelo et aeterna beatitudine (S. CArys.), alii de regno ecclesiastico et regno aeterno (S. Br. Dion.), alii cum S. Hter. : « vel generaliter pro totius mundi petit regno, ut diabolus in mundo regnare desistat, vel ut in unoquoque regnet Deus et non regnet peccatum in mortali hominum corpore » etc.; nonne haec singula ad plenam notionem regni Dei pertinent? Omnia itaque et singula complectimur, cum precamur adveniat regnum tuum , ut Suarez quoque notat n. 12, licet pro rerum affectuumque varietate intentio orantis modo ad hoc modo ad aliud praecipue ferri possit. Frequenter autem, immo continuo haec oratio nobis est recolenda, ut et Deo debitam optemus et apprecemur gloriam et ut ne ipsi excidamus a regno Dei (S. Cypr.), sed ut regnum Dei in nobis magis magisque roboretur i. e. in dies magis nobis adveniat; cf. Coleridge p. 969. Porro illud docemur efflagitare, in quo regnum Dei perfecte consistit et absolvitur : fiat voluntas tua sicut in coelo et in terra; in coelo, in angelis et sanctis, voluntas Dei benevolentissima et munificentissima plene cernitur impleta; ad eam enim beatitatem pervenerunt quam Deus ipsis praedestinavit; ex iis Deuseam percipit gloriam quam percipere voluit; illi splendidam Dei aulam et proinde regnum Dei gloriosum constituunt. Precamur itaque, ut sicut in illis voluntas Dei opere est expressa et perfecta , ita pariter in terra, in hominibus viatoribus voluntas Dei imperans et consulens in opus deducatur; precamur a Deo ut ipse potenti sua ope et gratia salutaria consilia et beneplacitum suum ubique ab hominibus implenda curet. Angeli et sancti summa cum voluptate Deo adhaerent ; flagitamus itaque ut nos quoque Dei voluntati prompte et alacriter obsequamur; unde exemplum angelorum qui ad nutum Dei maximo gaudio obediunt nobis proponitur; nam, ut S. Aug. explicat, sicut est in angelis qui sunt in coelis voluntas tua, ut omnimode tibi adhaereant teque perfruantur, nullo errore obnubilante sapientiam eorum, nulla miseria impediente beatitudinem eorum , ita fiatin sanctis tuis (sim. S. Hier. Chrys. Bed.). Ut haec petitio recte intelligatur, monent Sa/m. lans. Lap. Suarez aliique distingui ἃ theologis voluntatem Dei absolutam sive beneplaciti et voluntatem imperativam, optativam vel signi. Priore voluntate Deum illa velle quae omnino et absolute fieri decreverit, quam voluntatem nemo possit retardare vel impedire; altera voluntate ea significari quae Deus a nobis fieri velit praeceptis ac legibus suis. Porro in vàaticiniis messianis saepius advertimus ea proponi et describi quae Deus paratus sit dare, s? vel singuli vel integri populi velint constanter et prompte cooperari gratiis Dei sibi oblatis; advertimus illam describi pacem, beatitatem et bonorum fastigium quae opere Messiae contineantur. Ut haec igitur Dei voluntas nobis manifestata quae tamen et singulorum et populorum cooperationem supponit et exigit magis magisque compleatur postulamus. Unde patet amplissimam esse hanc petitionem et ad omnem vitae conditionem aptissimam. Ea imploramus, ut S. Cypr. ait, opem et protectionem divinam, imitamur exemplum Christi precantis : non quod ego volo, sed quod tu, et dicentis : meus cibus est ut faciam voluntatem eiusqui misit me (Ioan. 4,35 ; 6,38). Quo sensu voluntas quoque absoluta includatur, exponit Suarez n. 14. affert ans. , ut scil. generalior sit horum bonorum petitio, ne in ea petitione nostrum tantum bonum quaerere videamur et non potius Dei gloriam; dein quia eiusmodi locutiones magis conveniant optanti et desiderii vehementiam explicent; esse enim fere ac si dicatur : utinam sanctificaretur etc.; esse enim tres primas petitiones potius grati animi desideria quaedam, « ut postquam prooemio testati sumus Dei bonitatem et omnipotentiam, tribus deinde petitionibus testemur grati animi erga Deum affectum optando ei et desiderando nominis eius sanctificationem, regni eius dilatationem, voluntatis eius adimpletionem, quae omnia pertinent ad eius gloriam quam solam ei optare possumus. Haec tamen non praestantur nisi singulari Dei gratia et cedunt omnia in nostram utilitatem; itaque dum haec Deo optamus, etiam nostrum bonum precamur ». Postquam ea edocti sumus precari vel optare quae Dei sunt, ad no- Stras iubemur descendere necessitates. Et cum gratia naturam supponat, primo ea flagitare docemur quae vitae corporali necessaria sunt : panem nostrum τὸν ἐπιούσιον (hic vertit S. Hier. supersubstantialem; Luc. 11,3 legitur quotidianum) da nobis hodie; « sed quam eleganter divina sapientia ordinem orationis instruxit, ut post coelestia, id est post Dei nomen , Dei voluntatem et Dei regnum terrenis quo- -que necessitatibus petitioni locum faceret? nam et edixerat Dominus : quaerite prius regnum et tunc vobis etiam haec adiicientur » (Tertull.). In iis autem quae nostra sunt Christus non sequitur ordinem dignitatis, sed naturae et infirmitatis; natura enim prius vult vivere, dein bene vivere (Maid.); quae animadversio valet contra Cai. qui ex ordine petitionum probare vult hic non peti panem corporis, sed animae, cum primum locum tenere debeat vita animae ac per hoc cibus animae. — Notum est in s. litteris panem generatim poni pro victu vel cibis; cf. 1 Reg. 5,2 hebr. Eccl. 9,11; 10,19. Neh. 5,15. 18; unde dictio est frequens panem inanducare, panem apponere Gen. 43,31. 1 Reg. 28,20; 30,12. 3 Reg. 13,16; 21,7. ler. &1,1; 32,33 etc. elc. Panem itaque i. e. victum petimus nostrum i. e. vitae nostrae divina providentia deputatum (lans. Sylv.) et qui nobis est necessarius eumque flagitamus quotidianum ; ita enim legitur in vetere interpretatione latina, ita quoque Luc. 11,3; ita legunt Tertull. Cypr. Aug. Chrom. op. imp. Bed. Rab. gl. ord. Alb. Salni. Cai. Mald. ; ἐφήμερον quoque explicant Chrys. Greg. nyss. (de orat. dom. or. τ; M. 43,1168) Basil. (reg. brev. 958 : τὸν πρὸς τὴν ἐφήμερον ζωὴν τῇ οὐσίᾳ ἡμῶν γρησι- μεύοντα, M. 31,1952); panem itaque eum qui quotidie nobis necessarius est (lans. Bar. Schanz). Dum victum quoque,corporalem Christus nos iubet a Deo petere, nos docet omnia a Deo dependere eiusque esse beneficia et omnes etiam in rebus istis terrenis tamquam mendicos coram Deo adstare, qui fructus terrae dare et conservare debet et sine cuius providentia benigna omnes hominum artes et conatus ad famem depellendam inanes sunt et inefficaces. Petimus autem ut hodie nobis det; vult enim Christus ut Dei dona et beneficia continuo pro singulis diebus efflagitemus, ut igitur perpetuo nobis conscii simus nobis singula beneficia à Deo provenire; dein nos instruit abiiciendam esseomnem anxiam sollicitudinem de tempore futuro (cf. S. Chrys. Theoph. Euth. op. imp. Chrom. Ians.). Cum panem iubeamur flagitare, monent S. Chrys. Greg. nyss. (1l. c. M. 45,1170), quomodo et hac petitione animus & rebus terrenis luxuque alienus commendetur; neque enim pecunias, opes, abundantiam, pompam, delicias Ians. Calm. etc.); id quod apostolus quoque docet : habentes autem Vox ἐπιούσιος solum hic et Luc. 11,3 reperitur. De eius etymo et explicatione magna est controversia. Uti supra iam notavi, aliqui ex graecis eam explicant ἐφήμερον; iis adde S. Cyrillum alexandrinum in Luc. 11,3; M. 72, 693, quo loco vocem explicat τροφὴν τὴν ἐφήμερον, dum in Glaphyrorum in Ex. libro secundo (de manna 1; M. 69,452) exponit τὰ elc ζωὴν ἐπιτήδεια. Alii vocem interpretantur ita ut οὐσίαν ob oculos habeant. Ita iam Origenes : τὸν sl, τὴν οὐσίαν συμδαλλόμενον ἄρτον et Cyrillus hierosolymitanus : ἐπὶ τὴν οὐσίαν κατατασσόμενον et εἷς πᾶσάν σου τὴν σύστασιν ἀναδίδοται (Catech. myst.: 9,15; M. 33,1120) et Theoph. : τὸν ἐπὶ τῇ οὐσία xal συστάσει αὐτάρκη et similiter Euth., etiam Cyrillus alexandrinus dicit Luc. 11,3 in altera acceptione : ἐπιούσιον δὲ τὸν αὐτάρκη νοεῖσθαι χρή. Recentiores quoque potissimum in duas sententias abeunt; vel enim vocem derivant ab ἐπιοῦσα, ἐπιών, ἐπιέναι, vel ab οὐσία cum ἐπί. In priore explicatione vox formatur eodem modo sicuti v. g. ἐθελούσιος, ἑκούσιος, γερούσιος ab ἐθέλων, ἑκών, γέρων. Eius autem significatio non est necessario crastinus, sed potius imminens, adveniens, appropinquans a verbo ἐπιέναι; etiam f ἐπιοῦσα videtur distingui a voce apu; vide LXX Prov. 217,1; vide Zeitschrift für kath. Theologie 1889 p. 211. Haec significatio temporalis commendatur versionibus aliquibus antiquis; ita vetere latina panem quotidianum , sahidica venientem, coptica crastinum et, prout S. Hier. refert, in evangelio secundum Hebraeos legebatur mahar (3D) crastinum; similiter explicat auctor de sacramentis, 5,4. 24 (inter opera S. Ambrosii; M. 16,432) : « latinus hunc panem quotidianum dixit quem Graeci dicunt advenientem , quia Graeci dicunt τὴν ἐπιοῦσαν ἡμέραν advenientem diem ». Atque merito dicit Stephanus (Thesaurus linguae gr. s. v. ἐπιέναι) : ἐπιοῦσα de die illucescente, Aristoph. Eccl. 1035; atque eodem modo vox adhibetur de die qui iam illuxit, de die hodierno apud Platonem, Crit. p. 44 A (cf. Studien und Kritiken 1884 p. 775). Quare explicatio Graecorum ἐφήμεgov et versio quotidianum retinenda est. Alii ex recentioribus alteri explicationi adstipulantur : panis ἐπὶ τὴν ἡμῶν οὐσίαν, panis nobis sustentandis idoneus; ita iam Syrus explicuit vertens panem necessitatis nostrae, quae acceptio commendari videtur ex eo quia verbis Prov. 30,8 *pn Dn» (LXX τὰ δέοντα xal αὐτάρκη, tulg. victui meo necessaria) respondet et petitioni ibi enuntiatae. Eam interpretationem sequuntur Mald. Arn. Bisp. Fil. et ex protestantibus 7Aoluck, Bleek, Ewald, Keil, Keim, Weizsaecker, Kay, Hanne etc. Huic explicationi obiici solet hiatus; sed dubitari potest num merito; nam hiatus quoque retinetur in aliquibus vocibus : ἐπιόγδοος, ἐπίοπτος quamvis fateridum sit id raro fleri nisi in vocibus quibus olim digamma erat. Alii denique vocem derivant ab ἐποῦσα — quae adest, praesto est (cf. Schanz) ; proinde explicant de cibo necessario ad vitam sustentandam. Eodem modo etiam supersubstantialem nonnulli accipiunt i. e. panem ad substantiam necessarium, qui super substantiam adveniat et adiiciatur (Jar.), qui sit substantiae congruus (Jans. Lap.) et eo sensu accipi posse, etiam Suarez n. 21 concedit. Vocem eam S. Zier. varie interpretatur. Et in commentario quidem ei sensum tribuit περιούσιον, qua voce LXX 51D exprimunt; « quando ergo petimus ut peculiarem vel praecipuum nobis Deus tribuat panem, illum petimus qui dicit : ego sum panis vitae... possumus supersubstantialem panem et aliter intelligere, qui super omnes substantias sit et universas superet creaturas. Alii simpliciter putant secundum apostoli sermonem dicentis 1 Tim. 6,8 : habentes victum et vestitum his contenti simus, de praesenti tantum cibo sanctos curam agere; unde et in posterioribus sit praeceptum : nolite cogitare de crastina ». In commentario autem ad Tit. 3,12 (M. 26,588) omnino negat de pane corporali esse sermonem ; ait quippe in graeco melius haberi panem praecipuum, egregium, peculiarem, quamvis simul fateatur in evangelio secundum latinos interpretes scriptum esse panem quotidianum; « absit ut nos qui in crastinum cogitare prohibemur, de pane isto qui post paululum concoquendus et abiiciendus est in secessum, in prece dominica rogare iubeamur; nec multum differt inter ἐπιούσιον et, περιούσιον; praepositio enim tantummodo est mutata, non verbum ». Pariter panem iusti eum esse dicit qui de se affirmarit : ego sum substantivum sive superventurum da nobis, ut quem postea semper accepturi sumus, in praesenti saeculo quotidie mereamur accipere » (in Ezech. 18,6 seq. M. 25,175). Eodem modo : « panem quotidianum, sive super omnes substantias, venturum apostoli deprecantur, ut digni sint assumptione corporis Christi.» (dialog. adv. Pelag. 3,15; M. 23,585). Ceterum quamcumque etymologiam vocis ἐπιούσιος sequendam esse censueris, sensus discrimen fere nullum est. Si explicaveris panem quotidianum vel panem pro die instante, certe intelligendus est panis pro eo die ad vitam sustentandam et negotia peragenda necessarius ; si autem efflagitaveris panem ἐπὶ τὴν οὐσίαν, panem sufficientem, panem necessarium, cum eum efflagites hodie, iterum petis panem quo tibi pro eo die opus est. Iu utraque acceptione admonemur, ut singulis diebus petamus et ut nimiam pro futuro sollicitudinem abiiciamus. « Post subsidium cibi petitur et venia delicti, ut qui a Deo pascitur in Deo vivat nec tantum praesenti et temporali vitae sed et aeternae consulatur, ad quain veniri potest si peccata donentur, quae debita Dominus appellat , sicut in evangelio suo dicit : dimisi tibi omne debitum, quia me rogasti » (Matth. 18,32; S. Cypr.). Post ea quae ad corporis vitam necessaria sunt flagitamus animae vitam, quae scil. vita supernaturalis in remissione peccatorum nobis tribuitur et quam nobis servari atque augeri desideramus condonatione defectuum quotidianorum
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v. 192 et demitte nobis debita nostra; « debitum autem in Scripturis delicti figura est quod perinde iudicio debeatur et ab eo illi servo dominus debitum remisit » (Tert.); etiam Luc. 13,5 peccatores appellantur deó0tores (S. Aug. lans.). Apta est designatio; ea enim admonemur nos peccatis quasi aere alieno obstrictos teneri Deo, admonemur simul obligationis solutionis et satisfactionis, verum etiam insufficientiae nostrae; quare flagitare docemur ut remittat et condonet quae nos pendere vel reparare nullo modo possumus. Hac prece quotidiana admonemur « providenter et salutariter quod peccatores sumus qui pro peccatis rogare compellimur, ut dum indulgentia de Deo petitur, conscientiae suae animus recordetur; ne quis sibi quasi innocens placeat et se extollendo plus pereat, instruitur et docetur peccare se quotidie, dum quotidie pro peccatis iubetur orare » (S. Cypr. sim. Greg. nyss. Chrom. Bed. Pasch. Thom.) , simul autem docemur, ut S. Chrys. monet, post baptismum non tolli poenitentiae lucrum et qui iubet nos petere remissionem demonstrat se paratum esse ad ignoscendum. Discimus ilaque ex hac supplicatione nostram infirmitatem qua fit ut Deo tamquam debitores obstringamur neque tamen solvendo pares simus, discimus quoque eius paternam misericordiam qua spondet se remissurum , quia remissionem expetere nos iubet (cf. Bed. Thom. Ians.). Luc. 11,5 legimus : dimitte nobis peccata nostra; in debitisautem indoles peccati quae in reatu apud Deum et in poena consistit efficacius pro hominum captu exprimitur. Qua autem anii praeparatione nos oporteat remissionem debitorum a Deo efflagitare docemur, cum orare iubeamur sicut et nos dimittimus debitoribus nostris, vel uti alia lectio habet quae critice praefertur : sicut et nos dimisimus; omne scil. odium, omnem vindictae iraeque affectum in alios nos iam deposuisse necesse est, si ad precandum nos accingimus. Significatur itaque quae sit conditio una ex praecipuis ad veniam obtinendam , pariter, quanti Deus aestimet caritatem fraternam et mutuam inter homines benevolentiam concordiamque , cum velit et veniam ei subiici et nos semper, utpote prece quotidiana, de ea admoneri. Luc. 11,& legimus : siquidem et ipsi dimittimus omni debenti nobis, xi yàp αὐτοὶ ἀφίομεν παντὶ ὀφεί- λοντι ἡμῖν; unde exprimitur causa inductiva quae Deum moveat ad dimittendum et ostenditur conditio quam Deus a nobis requirit et qua posita facile dimittit (Lap.). Quare propter Luc. 11,5 aliqui etiam sicut eodem modo concipiunt, ut sit comparatio quaedam qua solum causa et conditio declaretur (Maid. Lap. Arn. Keil, Weiss) ; at immerito id solum illa designari particula statuunt; aliquid amplius continetur. Cum enim ipse Christus dicat: in qua mensura mensi fueritis, remetietur vobis (7,2. Marc. &,24), sensus particulae verus de mensura et norma omnino retineri potest ac debet. Quae est veterum quoque acceptio; « adiunxit plane et addidit legem certa nos conditione ac sponsione constringens, ut.sic nobis dimitti debita postulemus, secundum quod et ipsi debitoribus nostris dimittimus, scientes impetrari non posse quod pro peccatis petimus, nisi et ipsi circa debitores nostros paria fecerimus » (S. Cypr.) et S. Greg. nyss. non dubitat dicere affectionem nostram Deo ad bonum pro exemplo quasi esse ordinemque quodammodo inverti, ut audeamus sperare fore ut Deus nostra facta imitetur, ita ut ad Deum dicamus : quod ego feci fac; remisi debita, ne tu quidem supplicantem repellas (M. 45,1180); similiter Theoph. : « habet me Deus ut exemplar et paciscimur cum Deo, ut nobis dimittat, sicut et nos dimittimus. Per se autem patet mensuram et normam sisti in remissione, cum cetera omnia valde sint diversa omnemque mensuram et comparationem excedant longissime. Id quod bene advertit S. Chrys. : « 58] conservo dimiseris, ἃ me parem referes gratiam , quamquam res non paris sit conditionis; tu enim quod remissione egeas remittis, Deus vero cum nullo opus habeat; tu conservo , Deus servo; tu sexcentorum reus peccatorum, Deus vero impeccabilis cum sit ». Deus quippe multo plura, multo maiora, multo liberalius et multo minus merentibus remittit, quam nos debitoribus nostris (Maid.). Bene notat Salm. hoc signum ad nostram addi consolationem, ut scil. cum probabilitate cognoscere possimus atque confidere condonata esse nobis peccata, si illam impleverimus conditionem ceteris quoque quae requiruntur minime neglectis, uti sunt poenitere de commissis cum animo non iterum peccandi etc. Haec petitio optime illustratur parabola Matth. 18,93 (Cypr. Chrom. Pasch. Mald. Ians.); eius vero doctrina iam inculcatur, ut CArom. Dar. advertunt, Eccli. 28,3 seq. relinque proximo tuo nocenti te et tunc deprecanti tibi peccata solventur; homo homini reservat iram et a Deo quaerit medelam? in hominem similem sibi non habet misericordiam et de peccatis suis deprecatur? etc. Quare qui animum gerit odio et vindicta plenum, pium iudicem ad severitatem vindictae acrius provocat (Pasch.); « audisti conditionem; aut ergo dimittas, aut ista non dicas; haec enim dicendo te ipsum ligas et contra te oras; tale enim estac si dicas : noli mihi Domine dimittere quia nec ego aliis dimittere volo » (S. Br. Dion.). Atque quanti ducat eam conditionem Christus, inde colligitur quod prae reliquis petitionibus hanc unam ipse explicat et iterato sensum eius graviter inculcat v. 15. 15. Postquam in remissione peccatorum vitam efflagitavimus supernaturalem , iam rogare docemur, ut haec vita custodiatur et a periculis protegatur; quare
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v. 13 e/ ne nos inducas tn tentationem; tentatio dicitur omne id quod nos periculo peccandi exponit vel ad peccatum allicit. Petitio haec quam maxime nos admonet nostrae infirmitatis - MATTH. 6, 13. 261 ac fragilitatis; iubemur enim rogare, ut Deus benigne a nobis avertat id quo sollicitamur ad peccatum, ut pro sua providentia eas rerum conditiones, occasiones, munera rationesve ἃ nobis amoveat quae nobis peccandi periculum afferre praevideat. Ut de nostra edocemur imbecillitate (Cypr. Euth. op. imp. Mald. Lap.), ita quoque erudimur in Dei ope et gratia omnem evadendi spem esse collocandam. Quare petitio haec professio est humilitatis et fiduciae in solo Deo ponendae. Modus loquendi zie nos inducas (ne nosinferas, S. Aug.) idem est quisaepe in s. litteris cernitur; nihil enim fieri potest nisi ipso annuente et permittente et manum omnipotentiae suae laxante (Lap.); quia enim, ait S. Br., sine eius permissione nibil fit, hoc ipso videtur facere quod fieri permittit; ipse igitur nos in tentationem inducit, quia inimicus noster nos tentandi potestatem non habuisset , nisi hoc ei desuper datum fuisset. Vide quae notavi ad Is. 6,10 (Comment. I p. 1&0). Legit S. Cypr. : et ne nos patiaris induci in tentationem; eodem modo explicat Tert. et multos ita precando dicere S. Aug. narrat exponentes videlicet quomodo dictum sit znducas (sim. EwutA. Bed. Pasch. etc.),. ne scil. rudiores falsam de Deo notionem concipiant. Neque huic precationi obstat quod S. Iacobus scribit : omne gaudium existimate, cum in tentationes varias incideritis (1,2). ld enim agit ut fideles confortet in iis tentationibus ac probationibus in quibus iam versantur; atque profecto si adsunt tentationes, oportet nos armare fiducia et spe victoriae per Deum reportandae; oportet spectare praemium victoribus promissum ; oportet nos roborare illis quae 1 Cor. 10,13 et Iac. 1,12 docentur etc. ; at memores infirmitatis nostrae et ruinam timentes nos orare oportet, ut ab occasionibus et periculis praeservemur. Generatim quippe praestat fugere et evitare tentationes quam eas quaerere et provocare. magis in priorem sententiam inclinat, tamen fatetur in alteram magis inclinare modernos expositores, « quia licet tentari non sit malum, est tamen periculosum et ideo a nobis cavendum quantum in nobis est propter nostram infirmitatem, et ideo merito cupimus et petimus etiam non tentari. Credendum est autem Christum voluisse ut per haec verba petamus quidquid sancte petere possumus, si per illa verba potest proprie significari ». Ceterum Suaresio omnino assentiri possumus dicenti nos postulare ne in noxiam tentationem incidamus; « quia credimus Deum optime nosse quae tentatio futura sit noxia, ideo petimus ut nos in illam non inducat ; et ita optime declaratur proprietas huius verbi; tunc enim maxime tribui solet Deo id quod permittit ac si faceret, quando ex certa praescientia et non óbstante malo praeviso illud permittit ». Et hac consideratione facta dicere possumus cum eodem in utraque illa explicatione dissensionem esse magis in verbis quam in re (Suarez l. c. n. 33-35). Atque hac ratione etiam responsum est iis qui urgent fieri non posse ut non tentemur, Christum autem non posse nobis praescribere ut impossibilia postulemus, esse tentationes utiles, virtutem docente Paulo infirmitate perfici, esse ignavi militis petere a duce ne certamini exponatur etc. Huic petitioni, ut a malo tentationis servemur, aliam eamque adiungere iubemur generalem, ut ab omni malo liberemur : sed /ibera nos a malo; ἀλλὰ , sed sententiam antecedentem ita confirmat ut simul aliquid ulterius postuletur : non solum petimus ne nos inducat in tentationem, sed generatim ut ab omni malo nos eripiat (cf. Schanz). Ita enim ἀλλά post sententiam negantem saepe poni solet, ut aliquis sermonis progressus, aliquid maius et amplius introducatur. Quare ea verba novam continent petitionem ab antecedente distinctam. Atque profecto angustius explicant qui in iis nihil aliud cernunt nisi solam explicationem prioris aut nunc dici per modum affirmationis quod antea sententia negante postulatum sit. Nam malum multo amplioris est significationis quam tentatio et liberare secundum nostrum concipiendi modum aliud dicit aliamque Dei actionem connotat quam non inducere. Bene verba expendit S. Cypr. : « post ista omnia in consummatione orationis venit clausula universas petitiones et preces nostras collecta brevitate concludens. In novissimo enim ponimus sed libera nos a malo comprehendentes adversa cuncta quae contra nos in hoc mundo molitur inimicus, a quibus potest esse fida et firma tutela si nos Deus liberet, si deprecantibus atque implorantibus opem suam praestet. Quando autem dicimus /ibera nos a malo , nihil remanet quod ultra adhuc debeat postulari, quando semel protectionem Dei adversus malum petamus; qua impetrata contra omnia quae diabolus et mundus operantur securi stamus et tuti. Quis enim ei de saeculo meíus est cui in saeculo Deus tutor est »? Postulatio magis est univer- Rute "Heer F xdg ΟΥ̓ ΕΟ ΣΙ Y NONE. TU GADDV SUM YD SU AERY senes in ua salis si τὸ πονηρὸν supponitur idque supponunt S. Cypr. Aug. op. imp. Bed. Pasch. Br. Thom. Alb. Cai. Salm. lans. Bar. Suarez, Sylv. Lamy, Arn. Reischl, Fd. et ex protestantibus Ewald, Tholuck, Kamphausen, Keil, Mansel, Weiss etc. quamvis in explicatione quid sit malum non inter se consentiant. Πονηρον frequenter adhibetur de malo morali; unde omnia illa ἃ nobis averti petimus quae cedere possent ad damnum et detrimentum animae; « hoc enim petentes petimus, ne vita corporis, sanitas , opulentia aut quodcumque aliud , sive bonum sive malum temporale cedat nobis in malum quod est simpliciter et absolute malum » (( αἱ.) vel quod esse potest virtutis impedimentum (Lap.). Et quia mala quoque physica facile evadere possunt occasiones peccatorum vel impedimenta boni et obstacula servitii divini, omnino dicendum erit cum Suarez 1l. c. n. 38 nos etiam postulare liberationem a temporalibus incommodis, peste, fame, bello et similibus; « oportuit enim ut Christus etiam nos doceret a Deo esse sperandam et petendam liberationem ab omnibus his malis, quia ipse solus potest nos liberare , et rogatus facit quando expedit nobis; haec enim conditio per se est inclusa in petitione et ideo explicari non oportuit... postquam petivimus necessaria bona huius vitae petimus similiter liberationem a contrariis malis ». Quando petimus generatim liberari ἃ malo, profecto etiam petimus ut ab auctore et architecto et machinatore mali moralis, a diabolo, protegamur. Sed de diabolo primo et per se vocem intelligere cum S. Chrys. Greg. nyss. Theoph. Euth. Chrom. Fab. Mald. Disp. Schanz, neque verbo ipso neque contextu suadetur; cf. usum vocis 5,37. 39. 45; 7,11. 17; 19,35. 5 etc. ; semel solum 13,19 Christus diabolum simpliciter vocat τὸν πονηρόν, sed ibi designatio ex oratione contexta satis clara est; alias autem vocibus minime dubiis ac propriis eum nominat. Itaque cum nihil hoc loco reperiatur quo oratio ad unum restringatur, verum potius ex indole postulationis τὸ πονηρὸν quam amplissime accipiendum sit, priori interpretationi erit calculus adiiciendus !. Cum igitur orationis dominicae clausula et verbis et re ipsa atque argumento distinguatur a praecedenti petitione, merito numerantur sep- citur : libera... ». Ad hanc acceptionem proxime accedit Jans. ; nos scil. Deo primum optare gloriam et honorem; dein nobis precari summa bona i. e. vitam aeternam; porro media bona i. e. gratiam, qua Dei impleamus voluntatem, virtutes et bona opera; demum infima, nempe corporis bona. In deprecatione malorum pariter nos primo deprecari summa mala i. e. peccata, secundo media, scil. peccandi occasiones; tertio infima, ut afflictiones. Aliam seriem et ordinem subtiliorem praebet S. Bonaventura in expositione evangelii $. Lucae cap. 11; septem petitiones revocat ad illa tria quae a Deo sint postulanda : primum et principale est consummatio gloriae; secundum est consummatio gratiae; tertium est condonatio veniae. Alii septem petitiones ita ordinant, ut septem donis Sp. S. respondeant ; de qua re S. Aug. Pasch. Alb. agunt. Suarez in tribus primis petitionibus cernit exprimi et exerceri fidem, spem, caritatem elc. Consideratione quam maxime dignum est Christum nihil aliud ex oratione accuratius explicare et inculcare nisi conditionem illam et normam v. 12; quare bene notat S. Chrys. : « ut ostendat se iniuriarum recordationem maxime aversari et odio habere , itemque huic oppositam virtutem maxime omnium acceptam habere, post orationem rursus hoc bonum opus memoravit, et a proposito supplicio et a constituto praemio auditorem inducens ad obsequendum huic praecepto ». Pergit enim
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v. 15 si enim dimiseritis hominibus peccata eorum , dimittet et vobis Pater vester coelestis delicta vestra; et quo gravius et efficacius sententia proferatur animisque haereat, eandem quam affirmative dixit repetit negativo
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v. 15 si autem non dimiseritis hominibus, nec Pater vester dimittet vobis peccata vestra; monet itaque quid in oratione spoponderis (PascA.); « sane non negligenter praetereundum est quod in omnibus iis sententiis quibus nos orare Dominus praecepit, eam potissimum commendandam esse iudicavit quae pertinet ad dimissionem peccatorum » (S. Aug.). In verbis ipsis rationes continentur potentissimae : spes veniae; ad unam omnes familiam pertinemus, cum Patris nomen bis cum emphasi efferatur; qui nos offendit frater est ad eundem nobiscum Patrem pertinens; nos dimittimus Aominibus, nobis aequalibus; Deus autem nobis infinito intervallo inferioribus etc.; « memoriam autem Patris inculcat, ut revereamur eum et cum eius simus filii non exasperemur » ( TAeopA.). Ceterum iure monent, id quod iam S. Aug. quoque monuit, promissionem in v. 1& esse intelligendam , ut venia detur si cetera adsint quae sint necessaria, 501}. si nos poeniteat peccasse , si animus adsit iam non peccandi et si quid aliud sit necessarium ad remissionem (cf. Sa/m. Ians. Mald.). Bene enim notat Maid. hoc inter affirmantes et negantes promissiones aut conditiones differre, quod negantes absolute et sine alia superad- nisi quid aliud: impediat, intelligantur. — Eandem conditionem veniae Christus saepius inculcat; vide 5,24 et 18,35 Luc. 6,37; rem hominum maxime teneat captivos et iniuriae acceptae odia et inimicitias perennes accendere soleant , a se praecipi sed simul necessariam clare manifestavit.
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v. 16 cum autem deiunatis , nolite fieri sicut hypocritae tristes i. e. tetrici, qui tristitiam vultu prae se ferunt; vox σχυθρωπός apud scriptores profanos satis frequens plerumque in vitio ponitur notatque hominem non solum vultum tetricum habentem, sed fingentem vel augentem (Weiss). Vocantur hypocritae, simulatores ; simulant enim studium pietatis, cum tamen longe a pietate nihil appetant nisi laudem et admirationem hominum. Quomodo autem appareant tetrici et sint simulatores, declaratur : ezterminant facies suasut appareant hominibus ieiunantes; graece verbis luditur : ἀφανίζουσιν — φανῶσι; quasi dicas : vultum faciunt invisibilem, ut videantur. Vox significat proprie e conspectu removero; vultum autem conspectui subtrahunt, dum facies more ieiunantium cineribus linunt (cf. Lighifoot ad h. 1.) et obscürant; simili modo intellige ezterminanti. e. destruunt ex notione verborum exterminii et exterminatoris. Inde facile sequitur quod frequenter explicant : facies deturpant, deformant. Ita graeci quoque interpretes vocem declarant per διαφθείρειν, ἀπολλύειν (5. CÁrys. ;) ὠχρὸν φαίνεσθαι, ficticium procurare pallorem (Theoph. Euth.). Potest itaque, ut S. Aug. Bed. adnotant, non in solo rerum corporearum nitore atque pompa, sed etiam in ipsis sordibus luctuosis esse iactantia, quae eo periculosior est quo sub nomine servitutis Dei decipit. Verum istis declaratur eorum condemnatio (S. TÀom.) : amen dico vobis, quia receperunt mercedem suam; cf. 6,2. 5 et Coleridge IV p. && seq. Vult Christus ut solum Deum optemus habere testem operum bonorum; quare nos ullo signo externo ieiunium palam facere prohibet
Tertium exemplum ad illustrandam doctrinam de sincerifate intentionis in 6,1 propositam Christus petit et declarat ex ieiunio. Inde discimus Iudaeos pios et qui se tamquam pios aliis ostentare gestiebant frequenter ieiunasse. In lege quidem mosaica unus solum in dies decimus mensis septimi (Lev. 16,29; 93,27. Num. 99,7); at etiam iam in lege a/fligere animam i. e. ieiunare inter illa recensetur ad quae quis pro sua pietate se possit voto obstringere Num. 30,14. Dein satis erat usitatum ut in calamitatibus et publicis et privatis ieiunium adhiberetur ad iram Dei placandam et opem eius implorandam; cf. Iud. 20,26. 1 Reg. 7,6; 31,13. 2 Reg. 1,12; 12,12,16. 3 Reg. 91,97. 9 Par. 20,3. Esdr. 8,91. Iudith & ,8. Esth. 4,16; : frequenter quoque apud prophetas mentio fit ieiunii Is. 58,3. ler. 15,12; 36,6. Bar. 1,5. Dan. 9,3; 10,3. Ioel 1,14; 29,12. Ion. 3,5; ieiunia ad recolendos dies nefastos statuta commemorantur Zach. 7,5 et 8,19; ieiunabatur tempore Machabaeorum 1 Mach. 3,17. 47. 2 Mach. 13,12 et pharisaei . jeiunare solebant quavis feria quinta (eo quippe die Moyses ascendisse credebatur in montem Sinai) et quavis feria secunda (quo die descendisse ferebatur). Christus ipse ieiunium et exemplo suo et verbis commendat. Uti enim eleemosynam et orationem, ita ieiunium quoque laudat et suadet, docens qua ratione illud oporteat suscipi ad mercedem apud Deum habendam et quid necessesit vitare
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v. 17 tu autem cum ieiunas, unge caput tuum et faciem tuam lava i. e. nihil de consueto corporis cultu est omittendum ; « iuxta ritum provinciae Palaestinae loquitur, ubi diebus festis solent ungere capita ; praecipit igitur ut quando ieiunamus laetos et festivos nos esse monstremus » (S. Hier.). lis qui ad convivia invitati erant caput inungi solebat (cf. Luc. 1,46); quare mentione unctionis quam maxime declorat ieiunium esse ab hominibus abscondendum vel potius nos illud debere ita suscipere ut nullo modo laudem hominum et speciem pietatis apud eos appetamus. Locutio unge caput tuum similis est, ut S. Chrys. monet, aliis in v. 3 et 6 adhibitis; ut ibi non de manibus locutus est, sed significavit oportere rem celari, et ut non id praemur, « sic et hocloco cum ieiunantem sese ungere iussit, non omnino praecipit, ut nos inungamus, verum quia apud veteres mos fuit ut sese inungerent cum in gaudio et laetitia versarentur, ungere se oportere dixit, ut cum omni studio et diligentia hoc bonum servemus » (S. Chrys.). Debemus itaque, ut S. Aug. ungere et lavare concipit, laetitiam et munditiem prae nobis ferre, quae duo modo agendi hypocritarum opponuntur. Significat Christus quantum fieri potest 1eiunium esse dissimulandum (Jans.), ne scil. laudis humanae appetitu tangamur, sed ut solum Deum testem ac remuneratorem habere sincere desideremus. Ad v. 18 vide v. ^. 6. |
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v. 19 nolite thesaurizare vobis thesauros tn terra 1. e. eiusmodi thesauros qui sint et maneant in terra; uói i. e. quia ibi in terra aerugo et tinea demolitur ; graece tinea et erosio; βρῶσις declaratur ab EutÀ. σῆψις x«i ἴωσις xai χαθ᾽ ἑαυτὴν τοιαύτη διαφθορά ; vetus latina versio habebat comestura; et ubi fures effodiunt , proprie domum perfringunt , et furantur. Tinea vestes pretiosas corrumpit; βρῶσις, erosio vel corruptio cadit in fructus et alia quibus penus instrui solet; fures aurum, argentum, gemmas auferunt. Ita tribus istis omnia genera possessionum et thesaurorum terrestrium designantur (cf. Bed. Rab. Thom.); simul declaratur, quam fluxae sint et fragiles eiusmodi res et possessiones, quot periculis obnoxiae, quam labiles, quam facile amittantur et cum sint thesauri in terra, saltem morte pereunt amissione irreparabili (cf. Coleridge YV p. 62). | Pro fugacibus et fallacibus divitiis Christus iam ostendit veras et aeternas et quae ipsa sua perennitate revera immensae dici debeant. Unde sicut appetitum laudis et gloriae homini insitum ad veram apud Deum laudem et gloriam esse dirigendum docuit (6,&. 6. 18), ita cupiditatem divitiarum tantum abest ut supprimat vel exstinctam velit ut ad veras divitias et aeternas appetendas eam erudiat et exstimulet; ita
Quae sit vera impletio legis et vera iustitia Christus docere instituit (5,17-20; 6,33); quare variis praeceptis traditis (5,21-48) id praecepit exemplisque illustravit quomodo a vana gloria oporteat animos reddere immunes (6,1-18). lam alterum aggreditur vitium quod homines occupare ac tenere solet, avaritiam et quae ei cognata est nimiam rerum temporalium curam atque sollicitudinem. Eum nexum bene adstruunt S. CArys. Theoph. Euth. Cai. Ians. Bar. Lap. aliique. Patet itaque hanc quoque partem arcte cohaerere cum antecedentibus et argumento sermonis huius plane esse consentaneam. Sicut enim ostentatio et vana iactantia et appetitus gloriae laudisque vitium est quod expugnare oportet si quis virtutem veramque amat iustitiam, ita avaritia et nimia rerum temporalium cura alterum est vulnus animi, alter est morbus quo animus humanus misere laborare solet. Inde autem facile concluseris quam falso aliqui (Bleek, Neander, Weiss) asserant hanc partem esse magnam interpolationem; immo esse plane alienam ab argumento sermonis 5,17-20 enuntiato ( Weiss). Quod aliis nonnunquam placuit, Christum sermonem transferre ad thesauros coelestes, quia dixisset v. 18 reddet tibi et quia de eleemosynis et de pane quotidiano quaedam intulisset, exiguum ac tenue est neque ad sermonis conformationem et argumentum amplissimum salis aptum. . Tribus argumentis, ut Lap. monet, Christus a studio divitiarum homines avocat. Primum est quod ipsae fluxae sint et corruptibiles; secundum v. 22 quod mentem obtenebrent et excaecent; tertium v. 2& quod ipsae mentem totam ad se rapiant, ut Deo servire nequeat. Primum itaque exhortatur ne studium et laborem collocemus in rebus fluxis quae facillime nobis pereant
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v. 20 tAhesaurizate vobis thesauros in coelo qui sint et recondantur in coelo; « quasi dicat : si libet thesauros recondere, s? animus est ditescere , agite , ostendam vobis quomodo id longe rectius assequamini quam vulgus hominum studet; non recondite vobis the- ΒΔΌΓΟΒ in terra, perituros utique et varüs obnoxios periculis, sed potius in coelo, in aeternum scil. permansuros atque ab omni periculo neque erosio demolitur etc. In hac'admonitione praeclarum continetur documentum doctrinae, de meritis operum bonorum et de augmento gloriae coelestis quod. merita illa consequatur. Sunt enim thesauri in coelo repositi opera. bona, quorum aliqua Christus modo recensuit scil. eleemosynam, orationem , ieiunium (dummodo debite fiant) et 5,12 tolerantiam iniuriarum; iis quippe merces promittitur copiosa quae igitur in augmento gloriae ac beatitatis consistat oportet. Quam nocivum. ac turpe sit avide thesauros corradere in terra neglecüs coelestibus, at quam utile sitet praeclarum thesauros colligere pro coelo, Christus sententia quadam generali ac veluti proverbiali declarat
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v. 91 ubi enim est thesaurus tuus , ibi est (erit) et cor tuum ; - redditur itaque ratio: (enim) cur unum sit vitandum, alterum omni studio prosequendum. « Thesaurus tuus, id est, quod habes in pretio, id quod amas, quod aestimas, quo delectaris, id quod tibi est carissimum, in quo omne tempus et studium collocas » (Lap.); proinde si quis thesauros in terra avide acquirere studet, eius cor fixum est in terra, addictum est rebus caducis, totum iacet occupatum et sepultum servitute rerum fluxarum et inanium; « quo quid miserabilius fuerit? etenim: omni servo miserior est talis homo pessimam sibi servitutem arcessens , quodque funestius est prodens hominis nobilitatem atque libertatemn » (S. Chrys.). Quodsi vero thesauros in coelo colligere nobis cordi est , etiam cor i. e. mens et animus, totum cogitandi appetendique studium ad coelestia et aeterna dirigetur et in coelo versabitur, ideoque quam maxime .nobilitabitur. Itaque sententia haec v. 21 pertinet ad v. 19 et 20 (cf. S. Chrys. Chrom. op. imp. Pasch. Br. Cai. lans. Bar.). Cor autem more Hebraeorum de mente et animo , de intellectu et voluntate dicitur. Quanti vero momenti sit conditio cordis aut in bonum aut in malum, locutione metaphorica demonstratur; inde quoque necessitas sequitur animum ἃ rebus terrenis abstrahendi et ad coelestia dirigendi
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v. 22 lucerna corporis (tui) est oculus (tuus); si oculus tuus fuerit simplex, purus a nocivis humoribus, simplez , uti natura fert sine morbida conditione, totum corpus tuum lucidum erit i. e. universa corporis membra ita iluminabuntur ut possint singula sua peragere officia (Ians.) et sese a periculo et offensione tueri. Oculum simplicem graeci explicant sanum , ὑγιῆ, quae explicatio et ipsa sententia commendatur et oppositione oculi πονηροῦ, cum πονηρός de morbo et malo physico adhibeatur. Solum aliqua difficultas in eo haeret, quia alias ἁπλοῦς tantum de integritate morum usurpatur. Quodsi urgendum tibi videtur, dicere debebis ipsa hac voce iam indicari sermonem metaphoricum et parabolicum; scil. non de oculo sententiam ferri, sed cor v. 21 designari quod si integrum et purum fuerit fore ut omnes hominis actiones sint pariter purae et integrae. Quocumque modo vocem acceperis, clarum est oculum ' solum in sermonem induci, ut quid cordis affectio valeat et qualem gerat principatum demonstretur. Quare oculum recte explicant de corde, de menteet animo (S. CArys.), deintentione qua facimus quidquid facimus (S. Aug. Bed. Rab. Pasch.); est itaque simplex oculus intentio munda et recta quae illud aspicit quod aspiciendum est, ut S. Aug. ait; secundum quam si operamur, omnia opera nostra bona sint necesse est. Et cum auctum, elevatum lumine fidei et gratiae, animus itaque fide et gratia edoctus et illustratus et intentio patriae coelestis vel studium Deo fide apprehenso placendi. Verum quale damnum exsistat, si cor rebus terrenis perfracte affixum sit (v. 19) , explicatur
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v. 23 si autem oculus tuus fuerit nequam πονηρός, si aegrotat nec officio suo prae morbo fungi potest, (otum corpus tenebrosum erit; lucerna amissa reliqua membra caligine obvoluta sunt; quantae itaque tenebrae te concludent? si ergo lumen quod in te est, id quod tibi pro lumine datum est, tenebrae sunt, quantae tenebrae erunt? uti graece habetur. Si cori. e. animus malis concupiscentiis et affectionibus obnubilatus lumen fidei et gratiae negligit vel abiicit, opera exsistent pessima (cf. Euth. cat. Cr. op. imp. Aug. Bed. Rab.). Ad quam rem Chrom. bene monet de verbis 1 Tim. 6,9 : qui volunt divites fieri, incidunt in tentationem et in laqueum diaboli et desideria multa inutilia et nociva quae mergunt homines in interitum et perditionem. Pariter si intentio animi est sordidata (quam alii oculum nequam dicunt), opera erunt tenebrosa et sordida; ex corde enim exeunt cogitationes malae, homicidia, furta etc. (Matth. 15,19). Proinde τὸ σχότος πόσον; i. e. in quantis et quam densis tenebris tunc versaberis? magis magisque opera tenebrarum edes, erroribus et peccatis te implicabis. Varias ea de re considerationes proponit Coleridge l1. c. p. 87 seq. Dein alio documento ostendit Christus avaritiam qua cor rebus terrenis affigatur repugnare servitio Dei atque simul excludit cogitationem qua quis obiicere possit : quid si thesauros et pro terra et pro coelo colligimus, si cor habemus et in coelo et in terra?
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v. 24 nemo potest duobus dominis servire ; neque enim facile duo heri reperientur moribus adeo similibus et commodis, ut utrique quis satisfaciat aut pari affectu sit addictus (lans.) ; dein servire, servitus totum hominis servi laborem viresque spectat; iam quod totum uni devovere et consecrare oportet, iam non potest alteri impendi. Idque eo magis obtinet, si cum plerisque dominos intellexeris qui contraria aut diversa praecipiant (S. CArys. Pasch. Thom. Dion. Cai. Lap.); aut enim unum odio habebit etc. i. e. « si enim sit cui duo contingant domini, is vel morum vel imperiorum diversitate offensus vel non sustinens affectum suum in utrumque pari ratione ferri.aut unum eorum odio habebit et alterum diliget; aut contra illum amplectetur ac sustinebit et istum contemnet » (lans.). Explica sustinebit ex graeco : adhaerebit, eius mandatis obsequetur, ὑπαχούσει (EutA.). Ut uni hero plene satisfaciat, alterum negligere et eius mandata spernere oportebit. Censet Cai. in membro priore de dilectione et odio declarari servitutem sponte susceptam, in altero autem, si quis servire cogatur; simili modo ScAegg duas rationes servitutis adduci opinatur amoris scil. et utilitatis; fore scil. ut servus eum dominum sibi eligat quem amet et qui suae utilitati prospiciat. Ex sententia generali fit applicatio ad argumentum hoc loco tractatum : non potestis Deo servire et mammonae i. e. divitiis quae considerantur quasi idolum et deus huius mundi; est quippe avaritia docente S. Paulo idolorum servitus (cf. Col. 3,5). Vox ipsa probabilissime eadem est ac ΠΩ 9Ὁ Gen. 43,93 (dedit vobis thesauros in saccis vestris) Prov. 2,5. Iob 3,21. Is. 45,3; inde ortum videtur vox aramaica ὙὉ' et syriaca, samaritana ; refert S. Aug. lucrum punice dici mammon. Bene monet S. Hier. non dici Aabere divitias repugnare servitio Dei, sed servire divitiis, esse servum illarum et S. CArys. : « ne mihi divites memores, sed divitiis servientes; nam Iob dives quidem erat, sed non serviebat mammonae ; divitias habebat et tenebat; ac dominus, non servus erat »; item de Abraham. Et op. imp. : « aliud est habere divitias, aliud servire divitiis. Si habes divitias et divitiae illae te non faciunt superbum aut violentum, sed secundum quod potes das impoteatibus, dominus es divitiarum tuarum, non servus, quia non te divitiae tuae tenent, sed tu divitias tuas ». Servitium Dei totum postulat cor et animum totum : diliges Dominum Deum tuum ex toto corde tuo et in tota anima tua et in tota mente tua (Matth. 22,37); apud Deum igitur cor fixum esse debet; ergo oportet illud abstrahere a tyrannide cupiditatis. A servitio Dei cui totum cor addictum esse oportet magnopere retrahit atque impedit sollicitudo rerum temporalium quae pars quaedam est studii colligendi thesauros in terra. Quare Christus suos ab illa sollicitudine liberos esse vult; ad quam libertatem ut serio adnitantur, compluribus argumentis graviter docet; utitur autem tot ad persuadendum argumentis, prout Lap. notat, quia longe maior pars hominum laborat hac nimia sollicitudine;
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v. 25 :deo dico vobis pergit 2deo; est enim illa quam reprehendit sollicitudo pars quaedam servitutis mnammonae (Pasch. Ca:.); unde nexus patet quem Ians. bene ita ex superioribus infert: « cum cavendum sit ne corde in terra defixo oculus mentis corrumpatur, ac uni Deo sit serviendum, non satis est non incumbere divitüs congerendis, sed etiam excutere oportet vulgarem hanc hominum sollicitudinem rerum ad victum et vestitum necessariarum , eo quod et haec cor hominis terrenis infigens oculum mentis vitiet ac obscuret atque ad servitutem mammonae pertineat, ut eam plerique suae avaritiae praetextum faciunt, et sincerae servitutis Dei impedimentum praebeat ». Unde quam arcte haec antecedentibus iungantur atque ex iis sponte fluant manifestum est; ne solliciti sitis animae vestrae quid manducetis; « communi loquendi more usus est; etiamsi enim anima cibo non egeat, non potest in corpore manere , nisi ipsum nutriatur » (S. CArys.) et S. Aug. monet animam hoc loco pro ista vita poni , cuius retinaculum est alimentum istud corporeum, vel, ut accuratius Cat. exponit, « formalis est sermo de anima (quae est altera pars hominis) quantum ad officium animandi; ad hoc enim officium continuandum egemus alimento; unde in littera non dicitur quod manducet quod significaret animam manducare, sed quid manducetis quod significat nos manducare, ut anima servetur in officio animandi corpus; significantius autem opposuit animae vestrae, ut tollat sollicitudinem etiam de necessariis ad vitam, ac per hoc multo magis de necessariis ad statum personae ». « Non dixit : nolite laborare , sed nolite solliciti esse! ergo solliciti esse vetamur, laborare autem iubemur » (op. ?imp.); nam ut S. Hier. adnotat, in sudore vultus iubemur nobis praeparare panem; labor exercendus est , sollicitudo tollenda (sim. Pasch. Cai. etc.). Intelligi autem curam anxiam et sollicitudinem quae ex quadam diffidentia in Deum oriatur, ostenditur ex v. 31. 32. 34. Cur autem ea amandanda sit, primo persuadetur de maiore ad minus (op. tmp.) : nonne anima plus est quam esca , el corpus plus quam vestimentum? « qui igitur id quod maius est dedit, quomodo quod minus est non dabit? qui carnem quae alitur efformavit, quomodo ipsi escam non praebebit » (S. Chrys. op. imp. Aug. Thom. etc.)? Creavit enim ut essent; nisi voluisset esse quod est, non creasset; quod autem sic creavit, ut per escam servetur, necesse est ut det ei escam quamdiu vult esse quod fecit (op. imp.). — Alterum iam adducit argumentum a minore ad maius (op. imp.), ab avibus, quas Deus pascit
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v. 26 respicite volatilia coeli; cur prae aliis animalibus ad aves nos amandet, Maid. quaerit et respondet voluisse Deum quodammodo in toto mundo exempla providentiae proponere; unde eum incipere a coelo et desinere in terra v. 98; dein cum aves in aere versentur, longius abesse a cibo videri et demum animalia terrestria plus habere solere industriae in cibo quaerendo et recondendo. Si itaque Deus avibus providet et praestat alimentum, num hominibus non praestabit? si illae non laborantes inveniunt escam, num homo non inveniet cui Deus dedit laborandi et Ssepientiam et praeceptum? Omnia animalia Deus propter hominem fecit, hominem propter se; si ergo iis ministrat propter hominem, num hominibus non ministrabit propter seipsum? Quanto ergo pretiosior est hominis creatio quam animalium, tanto maior erit sollicitudo Dei de homine. Animalium est Dominus; nobis autem est pater; si ergo subditis providet ut Dominus, quanto magis filiis ut pater et ut pater coelestis , tanta gloria tantisque opibus circumdatus? quoniam non serunt etc.; monent Pasch. Cai. hoc exemplum non adduci ad labores tollendos, sed ad auferendam sollicitudinem ; Christum scil. intendere uf respicientes providentiam de pastu avium « simus similes volatilibus, non secundum species operum, sed similitudine proportionali secundum gradum nostrum excelsum, hoc est, quemadmodum volatilia pascuntur ἃ Deo faciendo quod in se est, eundo ad locum ubi est cibus et omittendo officia incompetentia illis et excedentia vires eorum , ut sunt serere, metere et huiusmodi , ita homo faciat quod in se est, sua exerceat officia, omittendo sollicitudinem, utpote irrationalem et excedentem vires eius, utpote de futurorum contingentium eventu » (Cai.). Vim argumenti Christus pandit interrogatione nonne vos magis pluris estis illis? qua docet nos debere nobis esse conscios quam immenso intervallo superemus volatilia et tamquam homines et tamquam filii adoptivi Patris coeleslis. Porro tertio argumento ostendit sollicitudinem nostram etiam maximam esse plane inutilem , cum ea ne minimum quidem valeamus efficere. lam quis sanae rationis rei prorsus inutili laborem impendet?
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v. 91 quis autem vestrum cogitans (exsistens. sollicitus) potest adiicere ad staturam suam cubitum unum? graece ἡλικία quae vox et staturam et aetatem significat. Priorem notionem veteres sequuntur; attamen jam Cai. Lap. Sylv. Bar. sententiam ita accipiunt, ut de effectu cibi ad vitam conservandam et prolongandam intelligatur. Atque haec explicatio est sequenda, sed eo modo ut cum recentioribus (Arn. Schegg, Reischl, Schanz , Fil. Keil etc.) ἡλικίαν in altera notione capiamus : quis potest ad aetatem suam , ad longitudinem vitae , adiicere unum cubitum i. e. etsi maximam curam geratis de cibo , tamen vitam vestram ne minimum quidem potestis producere ultra illam mensuram quam Deus fixit. Neque dixeris merito cubitum haud convenire tempori. Nam Ps. 39,6 hebr. totius vitae nostrae tempus palmae comparatur. Consideratur itaque tempus vitae tamquam aliquid extensum, longum, tamquam certa quaedam mensura, cui aliquid addi vel demi possit. Atque profecto Christus exemplum in medium profert quo docet nos ne minimum quidem sollicitudine nostra posse efficere. Tam quid dicemus? nonne ad staturam corporis unum cubitum addere esset pro hominis magnitudine et statura augmentum valde magnum? est quippe πῆχυς longitudine sex palmarum vel ulnae brachii (inferioris. Unde patet immerito asseri a plerisque cubitum poni pro re minima spectato corporis augmento. Ceterum mensuram ad tempus referri non est adeo inusitatum; πήχνιος χρόνος apud Mimnermum 9; cf. Lobeck Phryn. 494, et etiam S. Ephraem dicit ih palma manus cuivis homini vitae mensuram repraesentari et in quinis digitis videri expressos quos scandat gradus; totidem ibi cerni aetates (op. syr. et lat. t. 9 p. 341). Eodem modo latini loquuntur de spatio temporis , gallice « espace de temps », germanice loquimur « cine Spanne Zeit », pariter anglice etc. Denique si ad tempus referas cubitum, vere aliquod minimum temporis vitae designatur (id quod sane hoc loco postulatur); at si ad corpus eiusque staturam , magnum quoddam , immo maximum diceret Christus quod per nos effici nequeat, id quod ad sermonis conformationem nullatenus convenit. Uti sollicitudinem de esca exclusit, ita quoque de vestitu eam removet exemplo allato
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v. 98 et de vestimento quid solliciti estis? considerate lilia agri , non dicit hortorum , sed agri, ne qua cura hominum et industria illis conciliari vel augeri pulchritudinem quis suspicetur; quomodo crescunt , quanta scil. venustate et quomodo omnia ad florem et colorem et ornatum debitum iis subministrentur et praesto sint; non laborant neque nent, ad opera virorum et mulierum alludi haud pauci censent (cf. op. imp. Thom. Salm.). Varia autem liliorum genera in regionibus orientalibus crescunt sine hominis industria. Et quam eximie ista a Deo ornentur monet
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v. 29 dico autem vobis quoniam nec Salomon in omni gloria sua, de qua tamen regina Saba admiratione adeo est stupefacta, ut non haberet ultra spiritum (3 Reg. 10,5) coopertus est sicut unum ez istis; et vevera, scribit S. Hzer., quod sericum, quae regum purpura, quae pictura textricum potest floribus comparari? quid ita rubet ut rosa? quid ita candet ut lilium? violae vero purpuram nullo superari murice oculorum magis quam sermonis iudicium est. Auget Christus argumenti vim ostendens lilia adeo pulchro vestitu ornata crescere inter gramina eandemque cum illis sortem habere durationis brevissimae neque demum ad aliud utilia esse nisi ad furnum incendendum
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v. 30 si autem fenum agri, flores varios et herbas graminibus immixtas, quod hodie est et cras in οἶδ banum mittitur — duplicem vilitatem hic enuntiari S. Chrys. sentüt — Deus sic vestit, tanto scil. ornatu, quanto magis vos modicae fidei? « 86 si diceret : vos quibus animam dedit, quibus corpus efformavit, ad quorum usum visibilia omnia creavit, propter quos prophetas misit et legem dedit innumeraque bona contulit, propter quos unigenitum Filium tradidit et millia per ipsum munera largitus est; et postquam haec clare ostenderat, tunc illos increpat dicens modicae fidei; non modo hortatur, sed etiam pungit, ut magis ad parendum dictis excitet » (S. CArys.). In ea compellatione enuntiatsollicitudinem illam quam reprehendit oriri ex defectu fidei et fiduciae in Deum; quare in ea novum continetur argumentum, quo nos exstimulat ad removendam sollicitudinem. Haec enim Deo quandam infert iniuriam, ei denegat fidem quae Deo debetur, hominem ipsum ostendit carentem ea de Deo notione et cognitione qua ut praeditus sit ipsa dignitas hominis lumine fidei illustrati postulat. Ex hisce exemplis et argumentis efficaciter infertur
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v. 31 nolite ergo solliciti esse dicentes : quid manducabimus eic. ; his vero interrogationibus et exclamationibus « aperit quod non omnem curam, sed curam timidam circa victum et vestitum prohibet; timidae siquidem curae est dicere quid manducabimus aut quid bibemus aut quo operiemur » (Cai.)? Atque hisce non contentus alio arguendi genere conclusionem fulcit et persuadet
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v. 83 Aaec enim omnia gentes inquirunt; pudorem iis incutit, eos descendere timida illa cura ad mores indolemque ethnicorum qui sana Dei notione carent. Unde S. Chrys. : « viden' quomodo rursus illos et magis increpaverit et perstrinxerit ostendens se necessarium ab iis debitum exigere. Si enim plus quam scribas et pharisaeos exhibere oporteat, qua poena digni erimus qui modo illos non superamus, sed et in ethnicorum vilitate manemus et illorum pusillanimitatem imitamur ». Dein alio argumento efficacisait, eos consolatur et ad maximam spem et fiduciam erigit : scit enim Pater vester coelestis (ut graece legitur) quia his omnibus tndigetis; in patre designatur benevolentia , in coelesti summa potentia opesque immensae; et talis pater haud ignorat, sed optime perspectas habet nostras necessitates. Ex eo autem quia victus et vestitus nobis necessarius est, magna colligitur ratio docente S. CArys. ne simus solliciti; « quis enim pater negligat filiis suis necessaria praebere? ideoque omnino Deus id daturus est... ipsi sic placuit ut in huiusmodi neces- Sitate esses; non ergo contrarius erit iis quae voluit, ita ut te in necessitate constituat et necessariis privet » (sim. Ians.). Atque profecto, qui novit patrem suum scire necessitates eisque et.posse et velle providere, is de' iis non est sollicitus; quare ergo aliter de Patre coelesti? Prohibitioni dubiae timidaeque curae adiungitur praeceptum affirmativum monstrans quo Christiani assequuntur haec omnia (Cat.) v. 33 quaerite autem (cf. lect. var.) δὲ, qua particula oratio vel continuatur vel aliquid additur vel quaedam ad antecedentia oppositio exprimitur — primum regnum (Dei) et iustitiam eius et haec omnia adiücientur vobis; quo sensu accipi debet primum? S. Pasch. Cai. Schegg, Schanz ita explicant, ut nihil aliud quaerendum sit et quaerendum proponatur. Αἱ plerique primum intelligunt cum S. Aug. jtà ut innuatur alia quae necessaria sint ad vitam secundario et cum subordinatione ad primum illud et propter illud licitum esse quaerere; pro qua explicatione iam Euh. haud male provocat ad orationem dominicam , inqua primum gloriam Dei eiusque regnum efflagitamus, sed postea etiam victum quotidianum. Rem dilucide proponit Maid. : « Christum non omnino vetuisse cetera quaerere, sed ita quaerere ut eorum sollicitudo ἃ regno Dei quaerendo nos avertat, ita quaerere ut illis servire videamur; quaerere autem secundo loco, id est propter regnum Dei, non vetuit, sed docuit (et argumentatur quoque ex oratione dominica)... respondeo adiici, quia non primo loco quaeruntur; quod autem non primo loco ac propter se, sed secundo et propter Deum quaeritur, quaeri non videtur, quia non ipsum sed Deus in ipso quaeritur; tum etiam quod haec saepius etiam a Deo non quaerentibus neque cogitantibus adiiciantur ». Proinde primum quaerite i. e. ante omnia, non tempore, sed dignitate (S. Aug.), maxime et praecipue quaerite (cf. Dion. lans. Salm. Arn. Bisp. Fil.) regnum Dei i. e. consequi regnum Dei, ut digni efficiamini participes fieri beati regni Dei; ea igitur praecipuo studio prosequantur quae pertinent ad regnum Dei. Ad haec autem pro singulis primum quasi locum sibi vindicat zustttia. etus, scil. Dei, αὐτοῦ 1. e. illa quam Deus praecipit, largitur, quam homini inesse vult. Quae autem sit iustitia, Christus in hoc sermone iam exposuit et exponet etiam postmodum. Lectio codicis vaticani quaerite iustitiam et regnum eius (Patris vestri, vide lect. var.) commendatur eo quod studium virtutis via est ad regnum Dei et quia quicumque nondum est in regno Dei hisce in terris, i. e. in Christi Ecclesia, admonendus est ut studio virtutum omne removeat impedimentum gratiae per quam eum Deus ducat ad cognoscendam veritatem. . Iterata assertione Christus v. 33 affirmaverat Deum suis esse provisurum. Unde rite infert (rediens ad v. 25)
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v. 3& nolite ergo solliciti esse in crastinum; eamque conclusionem duplici ratione etiam magis inculcat δὲ modo quodam populari loquendi persuadet : crastinus enim dies sollicitus erit sibi ipsi, suam ipsius curam habebit sibique cura sua et sollicitudine providebit. Per prosopopoeiam sermo fit de die crastino. Et cum addatur sufficit. diei malitia sua i. e. labor, afflictio, cura necessaria (συντριδή, κάκωσις Theoph.; μέριμνα, κόπος EutÀ.), eo ipso indicatur nobis incumbere, ut laboremus pro rebus necessariis singulis diebus, ut curam iis necessariam impendamus. Sed cum moneat sufficere suam cuique diei curam et afflictionem, « significare voluiteum qui de crastino est sollicitus seipsum superfluo et nimio curarum onere premere, cum supra afflictionem praesentis diei sibi et sequentis temporis afflictionem imponat, qua tamen adiectione non sit alterius diei onera facturus leviora » (faus.). Sua igitur prohibitione etiam suam erga nos dilectionem manifestat, cum nos ab inutili cura et afflictione liberos esse velit. Num itaque omnis in futurum cura ac sollicitudo prohibetur? Minime; nam ipse Christus concessit, ut loculos haberet unus de apostolis, quibus utique in futurum providebatur; apostoli ad futuram famem annonam parandam curarunt (Act. 11,29); similiter losephus in Aegypto magna prudentiae laude in septennium erat sollicitus et Salomon nos amandat ad formicam, ut discamus laborare pro futuro (Prov. 6,6 seq. 30,95). Quae vero sollicitudo prohibeatur, facile ex toto hoc capite colligitur. Ea scil. prohibetur quae impedit quominus iustitiam sectemur, i. e. studio praecipuo mandata Dei observemus et virtutibus nostrae conditioni necessariis operam demus; dein ea quae nascitur ex diffidentia adversus Deum ; demum ea quae praecedit sollicitudinem regni Dei quod primo loco quaerere debemus (Matd.).
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C’est le principe général. Le mot 1p7%, justice, avait fini par signifier surtout aumêne. Mais quoi qu'il en soit de l'hébreu, il est clair que la justice des diseiples est celle de v, 20. Si élevée qu'elle soit, elle serait frustrée de: sa: récompense auprès de Dieu si on l’exerçait pour être vu des hommes. Il s'agit donc d'œuvres extérieures, comprenant même la prière pratiquée selon un certain: mode: cf. Tob. xur, 8 (B) ἀγαθὸν προσευχὴ μετὰ νηστείας καὶ Ekenpoodvne χαὶ δικαιοσύνης. Chez les anciens la gloire exerçait sur les âmes une ircroyable fascination et ils étalaient leur ascétisme personnel, mais le désir d’être vus et applaudis pour des actes religieux exerçait moins d'empire que chez les Juifs parce qu'il n'existait pas chez eux de parti dévot, ramenant la piété elle-même à la glorification de la secte. C'était précisément le défaut des Pharisiens, comme les docteurs en avaient conscience à la lumière de l'Écriture, en particulier de cette classe qu’on nommait par ironie le Pharisien d’épaules, celui qui portait sur ses épaules le poids de ses bonnes actions pour s’en glorifier: (Jérus. Ber. 1x, 14b; cf. Comm. Marc. p. 307), Celui qui montre tant de souci de l'estime-des hommes a reçu la récompense qu'il cherchait : il n’a pas droit à: une autre. Mais de plus il est suspect d'hypocrisie. En effet son désir d’être estimé étouffe le sentiment intérieur que supposent les vertus qu'il pratique, la ἧς, OM. autos &. ἀποδωσει (THV) et non add. (8). 5. om. av p. ὁπως (THV) et non add. (8). — om. ox a. ἀπεχοναιν (TH) et non add. (SV). compassion, la religion, la pénitence, et dès lors il affecte un sentiment qu'il n'éprouve pas, ce qui est bien l'hypocrisie. Comment donc pourrait-il compter sur une récompense? [1 faut ici prendre « pour être vu » au sens strict; il en serait autrement de la vanité qui viendrait se mêler à un acte vertueux. — Le mot de « récompense » s'explique parce que la prière elle-même est pour les Juifs un acte obligatoire, dont l’observance doit avoir son salaire.
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L'importance de l'aumône dans la religion juive résulte précisément du sens d’aumône donné à ΠΡῚΝ qui signifiait « justice », et la même dérivation en arabe vient probablement des Juifs. Chez les musulmans comme chez les Juifs, l’aumône est très spécialement un devoir religieux. Celui qui donne « pour être vu » vise donc la réputation de pieux plutôt que de compatissant. C'est de l'hypocrisie; οἱ ὑποχριταί ne désigne pas les Pharisiens par leur nom; il pouvait yenavoir d’autres, mais la mention des synagogues indique bien une affectation de piété. σχλπίζω ici non pas « sonner », mais « faire sonner » de la trompette, comme le héraut pour attirer l'attention sur ce qu'il va proclamer : cf. Achille Tatius vin, 10 (cité par Klosé.) ὑπὸ σάλπιγγι... καὶ κήρυκι μοιχεύεται, Cette trompette est évidemment métaphorique (Chrys.); cf. buccina famae (Juvén. σιν, 152) et buccinator existimationis meme (CGic. Fam. xvi, 24, 2). En Orient la curiosité, l'oisiveté, la lumière font des rues et des places des lieux de spectacle; la synagogue était le théâtre où se faisaient les réputations de sainteté. — ἀπέχω est l'expression courante des papyrus pour « donner reçu » (ἀποχή). On peut donc l'entendre ici au sens presque technique de celui qui ἃ donné reçu de ce qui lui était dû. Le présent a le sens du parfait, à cause de la préposition. Dans les reçus on trouve régulièrement ἀπέχω ou ἔσχον (MM.). Ovide (Fast. ur, 389) : merces mihi gloria datur.
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Figure familière, charmante d'abandon. Cf. Épictète (ιν, 8, 17, citant Euphrates) : ἤδειν, ὅσα καλῶς ἐποίουν, ὅτι οὐ διὰ τοὺς θεατὰς ἐποίουν, ἀλλὰ δι᾽ ἐμαυτόν. Le stoïcien n’agit pas pour être vu du vulgaire, mais pour sa satisfaction personnelle. Épictète, le plus religieux des philosophes, ajoute Dieu : πάντα ἐμαυτῷ καὶ θεῷ, Le disciple de Jésus ne doit même pas savoir s'il a faitla charité. L'union des deux mains est naturelle et signifie l'intimité de deux personnes dans Hamasa 422, 22 cité par Wellh., et interprété par Freytag : Et sinistra manus si adficitur, a dextera salutem non assequitur. Le mot de Prov. xxr, 44 : « un don fait en secret apaise la colère » est d’une politique avisée; ce texte mal compris a fait dire à R. Eléazar (ue 5. ap. J.-C.) « celui qui fait la charité en secret est plus grand que notre maître Moïse » (Baba bathra, 9.), car Moïse craignait la colère (Dt.1x, 19). On voit la différence des enseignements, même quand ils paraissent coïncider.
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ἐν τῷ χρυπτῷ est 16 leitmotiv de toute cette triple péricope. Le disciple doit agir dans le secret. Si la bonne action a son rayonnement utile (v, 16), la publicité ne doit pas être cherchée pour elle-même. Dans ce cas Dieu donnera une récompense. Pour cela il faut qu'il voie dans le secret, ce qui ” ne fait pas de doute, mais ce qui est dit pour un certain rythme de la phrase. Cela suffit. Cependant l'esprit sémitique(cf. Exod. rabba c. vin; Bischoff, p. 72) pouvait aisément être porté à un parallélisme par contraste, d’où l'addition ἐν τῷ φανερῷ Diat.-ar. syrsin. pes. a ὃ c γ' et plusieurs mss. grecs du type d’Antioche (W etc.). On serait plutôt tenté de dire que Dieu rendra dès à présent dans le secret, mais le second ἐν τῷ χρυπτῷ dépend de βλέπων qui sans cela demeurerait en l'air. Que Dieu voie tout, même dans les ténèbres, cela est dit Job. xxxrv, 21 s.; Ps. cxxxix, 12, La seconde locution ἐν τῷ χρυπτῷ étant commandée par la preière, il est inutile de prendre ἐν comme représentant un beth sémitique après « voir 5-6. LA PRIÈRE. Le rythme est exactement le même que pour l’aumôûne, phrase par phrase, avec cette seule différence que dans ce cas et le suivant le pluriel (texte critique contre texte reçu) est employé pour la comparaison avec les hypocrites. C’est le plus naturel; dans le premier cas la monitron commence par le singulier, mais après le pluriel du v. 1. On constate ici une certaine souplesse même dans 16 rythme le plus exact; cf. v, 6 et 18.
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Ce que Jésus blâme, c’est ce que le français familier nomme si bien la pose (ἑστῶτες) ou l'attitude affectée, dans le dessein d’être vu. L’islam ἃ conservé sur ce point comme sur d’autres l’ancienne tradition de l'Orient. Quand retentit l'appel à la prière, le musulman, même dehors de chez lui, se fait apporter un 7. βαττο... (5) où βαττα... (THV). tapis et prend l'attitude rituelle, tourné vers la Mecque. L'hypocrite en fait autant au moment voulu, dans l'angle d'une place où il me sera pas dérangé par le passage des bêtes de somme. Jésus ne parle que de ceux qui agissent ainsi pour être vus; mais ils se recrutent naturellement parmi ceux qui fréquentent les synagogues.
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Ce n’est pas que la prière en commun soit interdite; Jésus enseignera expressément le contraire {xvni, 49). 1] s'agit toujours de l'attitude d’un particulier. Les termes ne sont guère moins figurés que lorsqu'il s'agit de la trompette. On peut prier sans affectation et ne pas se croire pour cela obligé de fermer sa porte. Mais l’image est expressive : Épictète (1, 14, 13) : ὥσθ᾽ ὅταν χλείσητε τὰς θύρας nat σχότος ἔνδον ποιήσητε, μέμνησθε μηδέποτε λέγειν ὅτι μόνοι ἐστέ" οὐ γὰρ ἐστέ, ἀλλ᾽ 6 θεὸς ἔνδον’ ἐστίν... passage tellement semblable qu’on serait tenté de conclure à une réminiscenee, s'il ne venait très naturellement dans le thème de la science de Dieu. Fermer sa porte était donc une expression suggérée par le sujet. Néanmoins il y a là .une invitation à la prière en secret qui sera le plus souvent une prière mentale, d'où ces oratienes secretae usitées dans les ordres anciens après l'office liturgique, avant le grand développement officiel de la méditation, surtout depuis le xvie siècle. — ταμιεῖον ou plus tard ταμεῖον, endroit secret où l’on met les provisions, surtout précieuses, d'où : chambre retirée. — ἀποδώσει dans ce cas partieulier de la prière pourrait signifier « exaucera » (Wellh.). Cependant ce mot doit avoir le même sens les trois fois, et pour les Juifs la prière étant un devoir, comme elle l’est encore pour nous, elle pouvait avoir sa récompense propre, même la prière qui loue Dieu sans songer à lui demander une faveur spéciale. — Un parallélisme strict avec le cas précédent. conduirait à supprimer τῷ avant ἐν τῷ χρυπτῷ (4°) commefont fait D codd. syrsin tt af Diat.-ar., mais cette tournure serait impossible au v. 18, et notre verset sert en quelque sorte de transition. Il eût été inutile de dire : « en secret les portes étant fermées. La pensée évolue selon un rythme qui permet des modulations. . 7-45, La PRIÈRE DES DiscrPzes (cf. Le. x1, 1-4). Ce passage rompt évidemment le rythme si net des {rois cas où la pratique des disciples est opposée à celles des hypocrites ou des Pharisiens. Le centre en. est l’enseignement du Pater, placé par Le. dans un autre endroit. Il ne faisait. donc pas partie du discours sur la montagne dans son état premier. Comme dans Le., le Pater est précédé d'une introduction, mais différente. Celle-de Mt. se soude très bien à ce qui précède, surtout en ceci que le thème-est le même, la prière, el parce que celte prière est adressée au Père des disciples. Cependant ce contexte, partant d'avis donnés à chacun en particulier, met moins en relief que l'introduction de Le. le caractère du Pater comme prière de: La nouvelle communauté, et il semble bien que la prière des gentils: n'est pas ici. leur culte officiel, mais procède de la dévotion particulière. Encore: est-il que, sûrement par un souvenir traditionnel de l'institution du Pater, dans ce-passage Jésus cesse d'employer le singulier et les disciples sont opposés comme un tout aux païens. Le Pater sera. donc bien leur prière par excellence, quoiqu'il soit: ici envisagé comme répondant aux besoins des particuliers, plutôt que comme prière liturgique. Tout concorde donc à prouver que tout ce passage est hors de son cadre primitif. Le cadre de Mt. comporte cet enseignement que chacun en priant prie avec tous et pour tous.
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βατταλογέω (NB seuls) ou βαττολογέω. 1) On ἃ. supposé (Klost. Deb.. etc.) une formation hybride d'un mot araméen hattalthæ et. d'un mot grec, λόγος, pour exprimer l'araméen nn ἼΩΝ, employé ici dans le syrsin; cf. syropalest. pro ou. T'ON N9. La présence de Raca (v, 22) donne un certain appui à cette hypothèse. Lesens serait excellent : « dire des choses vaines La ματαιολογία et la πολυλογία sont jointes dans Hermès Trismég: 49, 39, cité dans Thes. — 2). Mais une formation hybride ne saurait être acceptée que si le grec ne fournissait rien. Or une onomatopée ἃ créé le mot βατταρίζω « bredouiller », et c’est ainsi que: s'explique le nom de Battos (Hérod, 1v, 155), ἰσχνόφωνος χαὶ τραυλός, « qui bégaie ». Cf. encore βάτταρος dans Hérondas, IL et Battarus dans Poet. Lat. min., 11, p. 73. La formation de θαττολογέω d'après Battos serait assez naturelle, et Mt. a pu employer ce mot d'autant plus volontiers que l'araméen était probablement battaltha. Ce mot se retrouve dans Simplicius sur l'Enchiridion d'Épictète 27, et il serait. étonnant qu'il l'ait emprunté à l’évangile ou aux chrétiens. Quant à βατταλογέω, ce serait pour θατταλολογέω, d'après βάτταλος, surnom donné à Démosthène, et; d'après MM, à cause de sa faconde oratoire; mais ce n’est pas l'explication que donnaient les anciens de ce surnom. Si donc l'on. s’en tient à βαττολογέω, le sens sera à l’origine bégayer, mais aussi bredouiller, deux défauts qui viennent du désir d’eller vite. On bredouille parce qu'on veut dire beaucoup de choses en peu de temps. Les anciennes versions (lat. cop. syreur. et pes.) l'ont entendu du bavardage. 11 faut y voir un flux de paroles inutiles comme font les gens peu cultivés qui. exposent leur affaire à des hommes de loi. Littré cite Sévigné 302 : « Il me bredouilla l’autre jour mille protestalions Ceux qui sont en cause ne sont plus les hypocrites (mauvaise leçon de Β et de syreur.) mais les gentils. C'est peut-être une allusion aux formules précises (carmina) qu'il fallait adresser à la divinité compétente, en faisant appel, pour n'omettre personne, aux divinités dont on ne savait pas le nom. Ou c'est 8. om. οθεος a. o πατὴρ (TSV) et non add. (Η). simplement une allusion aux frais .d'éloquence que faisaient les païens pour persuader les dieux : et hoc nugatorii siudii genus efiam ad Deum prece flectendum transferre conantur, arbitrantes sicut hominem üiudicem verbis adduci in sententiam (Aug.). La littérature, étant sous l'influence de la philosophie, blämait qu'on fatigudt les dieux (SÉN. ep. xxx, 5), mais c'était bien le courant # de la dévotion païenne (Martial, vu, 60. 3 etc. cum votis sibi quisque te fatiget, Et poscat dare, quae, dei potestis), dévotion plus familière que celle des Juifs, mais moins consciente de l’éminence de la nature divine. Les Juifs priaient longtemps, mais ils savaient qu’il ne faut pas beaucoup de mots (Eccle. v, 1; Eccli. vu, 44 etc.). Aussi bien Jésus recommandera une prière instante, qui 7 pourra être longue (1,6. xvix, 1 ss.). En même temps qu'il inspire la confiance filiale, il relève l'omniscience de Dieu qui n’a pas besoin d'être informé de tout ce qu'on désire. Peut-être quelques prières récentes tombent-elles sous {18 reproche ici formulé, mais l'office liturgique et le rosaire non pas, car ce ne sont point des prières où chacun plaide sa cause auprès de Dieu avec tous 1165 artifices de la persuasion; ce sont des élévations où chacun s'associe à l'Église pour louer Dieu et lui exprimer des besoins très généraux dans des termes traditionnels.
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Prise à la lettre et isolée, cette sentence pourrait conduire à ne rien demander du tout. Et cependant Jésus va enseigner à demander le pain. Ce qu'il condamne ici, c'est done bien la prétention d'informer Dieu par de longs discours : aliud est enim narrare ignoranti, aliud scientem petere. {n illo indicium est, hic obsequium (Jér.). Nous ne lui faisons pas connaître nos besoins, nous en prenons conscience, une conscience souvent douloureuse, qui nous oblige à recourir à son secours.
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οὕτως avec un futur impératif; Jésus indique donc forniellement la prière que les disciples devront dire. La Didachè (vur) ordonne même de réciter «cette ‘prière trois fois par jour. Doeet sic orure, mais : non prohibet aliud ab hoc orare (Thom.). Dès le temps de Justin (1 Apot. ταν) l'Église faisait en commun d'autres ‘prières. Toute:prière. commence par des louanges; le Chemoné ‘esré ne manquait pas à cette règle, et le nombre en augmentait toujours, car c'était le moyen de se concilier la bienveillance de celui qu'on priait. Jésus réduit cette louange à quelques mots : « notre Père qui est dans les cieux » (Aug). Encore n'est-ce point:ici un procédé pour se faire bienvoir, mais un encouragement pour.eelui qui prie. Requiruntur duo ad dantem, quod possit, et velit…-si enimest pater, vult utilitatem filiorum.. si enim est in coelis, potest quod vult (Thom.).-Père était chez les Grecs et les Romains un titre d'honneur pour la divinité, plutôt qu'un appél au sentiment paternel. Depuis les temps de Moïse, Dieuétait le père d'Israël (RB., 1908, p. 481 ss.), et avec le progrès de la religion individuelle, chaque Israélite pouvait user du droit de le nommer son père : ce n’était le cas qu’assez rarement (Eccli. xxmn, 1, #; Sap. 11, 46; x1v, ὃ; Tob. χπὶ, ἀ; Jubilés 1, 24), et jamais, semble-t-il, sans évoquer plus où moins le souvenir d'Israël. Dans la formule de Jésus, notre a paru secondaire et ajouté par Mi. Mais c’est précisément l'intermédiaire entre le Père de Luc, plus intelligible aux gentils, et le Dieu père d'Israël. δόβιιϑ s'adresse à la nouvelle communauté des siens, sans la limiter par aucun exclusivisme national, si bien que teut homme peut prononcer ces mots, à la condition de se regarder comme le frère des autres hommes. Mais combien leur sens est plus plein pour le chrétien, car « celui qui nomme Dieu son père confesse par cette appellation la rémission des péchés, etdla remise du châtiment, et la justice, et la sanctification, et la rédemption, et l'adoption, et le titre d'héritier, et celui.de frère du Fils unique, et la diretlign de l'Esprit-Saint » (Chrys.). — à ἐν “τοῖς οὐρανοῖς (om. par Lc.) est l'araméen mwa. Dans Me. x, 25; ef. Le. x1, 43, tandis que Mt. emploie cette formule ou une équivalente :vingt fois. Dira-t-on qu'il l'a empruntée à l'usage juif, ou n'est-il pas beaucoup plus vraisemblable qu’il ἃ conservé plus -textuellement ‘de langage de Jésus? Chrys. et Aug. ont pris soin de montrer que si Dieu n'est pas renfermé dans Je ciel, comme tout Israélite le savait (Jér. xxur, 24) ,-eette expression est utile aux imaginations simples. Les parfaits trouvent Dieu en eux-mêmes, mais on peut bien qualifier la prière d'élévation, parce que les choses spirituelles sont comme un domaine supérieur (métaphore inévitable!) au monde des corps. Le ciel, élevé au-dessus de la terre, est en quelque sorteleur région, et par conséquent le séjour de Dieu. Ce fut un grand progrès de la pensée religieuse de nommer Dieu le Dieu du ciel; c'était le dégager dertoute attache avec le monde que nous ‘habitons, le metire dans ὑπὸ atmosphère transcendante, reconnaître son domaine souverain. Jésus ἃ donc “conservé cette désignation, conforme à notre manière de sentir : πάντες τὸν ᾿ἀνωτάτω τῷ" θείῳ τόπον ἀποδιδόασι (ARISTOTE, De coelo, τ, 3), qui n’est qu'une invitation ἃ concevoir des idées moins indignes de Dieu : tolerabilior “est .opinio eorum… in cælorpotius eredunt esse, quam in terra : ut cum.aliquando cognoverint dignitatem animue cœleste etiam corpus excedere, magis eum quaerant in anima, quam in corpore etiam cælesti (Aug.). Aussi .pour un Augustin, in cœlis signifie in sanctis; pour tout le monde c'est un appel à sortir de leur ambiance misérable, et à s'élever plus haut, vers le Père. — Après-cette invocation au Père, ou cette adoration du Père, vient l'expression de trois vœux. Ce sont des demandes puisqu'on s'adresse à Dieu, le succès dépendant de lui, et parce que nous y sommes intéressés. Mais on peut aussi envisager en première ligne, l'honneur et en quelque facon Le bien de ‘Dieu. L'âme humaine-ne peut pas s'élever plus haut que par eet amour de bienveil- Hance, cette véritable amitié qui excite en elle des désirs en faveur du souverain bien qu'elke aime. ἁγιασθήτω est difficile. Le verbe ἁγιάζω n'existe pas en grec, mais, comme les verbes δη: ἄζω, il doit avoir le sens factitif, donc sanctifier. Ors'ilest évident qu'on ne peut rendre Dieu plus saint, on peut sanctitier son nom, c’est-à-dire reconnaitre sa sainteté. Le concept de sainteté ἃ passé par différentes phases. Dans l'A. T. il signifie un attribut suprême et inaccessible propre à Dieu, par lequel il est redoutable à ceux qui l’abordent, à moins qu'il ne les admette à sa familiarité. Dès lors ils lui sont consacrés, et par là même sanctifiés. En effet, quand Dieu se manifeste comme saint, cela est d’abord synonyme de redoutable : Lev. x, 3; Is. xxx, 23, même ΕΖ. xx, 41; xxvur, 22.25. Cependant on trouve dans ΕΖ. xxxvr, 24.23 ss. une modification de l'ancien concept. La sainteté est La perfection morale absolue, et ceux que Dieu sanctifie sont rendus parfaits dans l’ordre moral. Lors donc qu'il à exercé cette action purifiante sur Les siens, ils le sanctifient, c’est-à-dire reconnaissent sa sainteté, propagent sa sainteté. Ce sens de perfection morale est aussi celui des Ps. de Salomon (xvur, 28.48.49) et du N.T. Ce doit donc être le sens ici. Aug. id est, îta illis innotescat Deus, ut non existiment aliquid sanctius, quod magis offendere timeant insiste trop sur la crainte. En traduisant « soit glorifié », Chrys. se contente d'une idée vague. Manifestement l'évocation de la sainteté indique que le titre de Père doit être prononcé avec un profond respect, mais la sainteté est un attribut positif qui consent à se communiquer. Chaque fois que Dieu agit dans l'ordre moral, c'est pour faire œuvre de sainteté. Il est souverainement désirable que l’homme reconnaisse ce rayonnement, et par là même souhaite de le voir réalisé, non in te, sed in nobis (Jér.). Dans ce sens le vœu est eschatologique, non qu'il ait pour objet la manifestation suprême de la sainteté de Dieu par le jugement, mais parce qu'il envisage désormais son action comme une œuvre de sainteté à laquelle les chrétiens seront associés. Cyprien a seulement un peu forcé la note en écrivant : sed quod petamus a Domino ut nomen eius sanctificetur in nobis. id petimus et rogamus, ut qui in baptismo sanctificati sumus in eo quod esse cœpimus perseveremus (De dom. orat. Le « nom » de Dieu est précisément cet aspect par où Fêtre inaccessible se manifeste à nous, et qui nous permet d'entrer en relations avec lui. Les Pères ont donc compris ces mots comme une véritable prière, qui est dans notre intérêt, sans préjudice de la glorification désintéressée qui émane du pur amour de Dieu. On peut désirer le rayonnement de la sainteté de Dieu pour luimême, sans penser au profit spirituel qu’on en retirera.
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Du principe de la sainteté, Jésus descend à l’ordre social où elle doit se réaliser parmi les hommes : c'est le règne de Dieu. Il faut demander sa venue. Ce souhait suppose que 16 règne est à venir, mais pas plus que l'avènement de la sainteté divine. Si l’action des hommes est supposée dans le premier vœu et dans le troisième, elle ne saurait être indifférente au second. La venue du règne dépend de Dieu, mais outre que la prière des hommes est déjà une préparation à ce règne, il dépend d’eux aussi de le procurer, comme l'explique la troisième demande, en faisant la volonté de Dieu. En effet le règne de Dieu existe déjà, et son exercice est parfait dans le ciel où les anges font la volonté de Dieu; Ps. cr, 49 858. ἡ βασιλεία αὐτοῦ πάντων δεσπόζει... λειτουργοὶ αὐτοῦ ποιοῦντες τὰ θελήματα αὐτοῦ, On n'a pas à souhaiter que Dieu fasse sa volonté ; cela dépend de lui seul; mais on peut souhaiter que cette volonté soit obéie sur la terre, comme elle l’est dans le ciel. Cyprien : non ut Deus faciat quod vult, sed ut nos facere possimus quod Deus vult.… oramus et petimus ut fiat in nobis voluntas Dei. Le même développe admirablement ce que Dieu veut de nous, et comment serait établi son règne : humilitas in conversatione, stabilitas in fide, verecundia in verbis, in factis iustitia, in operibus misericordia, in moribus disciplina…, Dominum toto corde diligere, amare in illo quod pater est, timere quod Deus est, Christo nihil omnino praeponere. hoc est voluntatem patris implere (De Dom. or.
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Sur ἐπιούσιος cf. sur Le. xt, 3. L'opinion de Debrunner ἐπὶ τὴν οὖσαν, c'est-à- ÉVANCGILE SELON SAINT MATTHIEU, . 9 dire ἡμέραν (le jour actuel) ἃ été approuvée par Thumb (Griech. Gram. de Brugmann, 4° éd., p. 675), qui trouve l’analogie très satisfaisante avec ἐπιρπήντος (Polybe) «le mois courant Gependant μήν entre dans la composition de ce mot, tandis.que ἣ οὖσα n’a pas été trouvé en sous-entendant ἡμέρα, alors que c’est le cas de ñ ἐπιοῦσα (participe de “ἐπιέναι). Aussi bien le sens doit être le même, car à ἐπιοῦσα, « le jour qui vient » n’est pas nécessairement le lendemain (PLatow, Criton, #4 A et Lysras, 6. ‘Eratosth. 17 καὶ ἐγὼ τοιαῦτα “πεπυσμένος, τῆς ἐπιούσης νυχτὸς διέπλευσα, c'est-à-dire : la nuit venue). Il suffit de supposer que la prière est faite le matin pour la journée. Le σήμερον de Mt. est très fort dans ce sens. Il serait étrange de dire : donne-nous aujourd’hui notre pain de demain (cf. νι, 34). L'araméen était probablement NAT, « du jour », comme ἣ ἐπιοῦσα ἃ traduit on dans Prov. xxvu, 4. La question doit donc être résolue dans le sens de la traduction latine quotidianum (Cypr. Aug.) et de Ghrys. ἐφήμερον, contre le sens relevé d’Origène et de Jérôme (supersubstantialem, mais seulement dans le Comm. de Mt.). Sur l'évangile selon les Hébreux qui avait Mahar, « du lendemain », cf. ΒΒ. 1922, p.327 5. Le δός de Mt. implique que.chaque matin on fait cette prière pour la journée. Le δίδου avec καθ᾽ ἡμέραν (Ex. xvi, 5) de Le. est plus général et suppose que la prière prévoit tout l'avenir, ce qui paraît bien être secondaire.
. . Les stoïciens ont su engager l’homme à conformer sa volonté à celle de Dieu; Sénèque (ep. 1x, 3, 20) : placeat homini quidquid deo placuerit ; Épictète (π, 17, 22) μηδὲν ἄλλο θέλε ἢ ἃ ὁ θεὸς θέλει, mais cet enseignement est singulièrement obscurci par le déterminisme. Les Israélites savaient mieux qué l’homme doit obéir au Dieu vivant. Juda fils de Theima disait : « Sois fort comme la panthère, léger comme l'aigle, vite comme la gazelle, héros comme le lion pour faire la volonté de ton père qui est dans les cieux » (Aboth, v, 20). R. Eliézer (commencement du second siècle) disait à Dieu : « Fais ton bon plaisir en haut, et donne le repos d'esprit à ceux qui te craignent ici-bas, et fais ce que tu as pour agréable » (Berachoth 29 b) : Dieu commande, et l’homme obéit. La prière du Qaddich demande plutôt : « que votre (ou leur) prière soit acceptée et que votre (ou leur) désir soit accompli ainsi que le désir de toute la maison d'Israël. » Dans la prière de Jésus, le disciple a le sentiment que tout ce que Dieu veut est parfait, et qu'il est souhaitable que sa volonté se fasse en nous et par nous, car c'est ainsi que son nom sera sanctifié par notre sanctification (1 Thess. iv, 3). Elle mêle dans une même œuvre l’action de Dieu et celle de l'homme. Et cependant un amour plus parfait, se servant des mêmes paroles, peut s'arrêter dans l'admiration et la contemplation de la volonté divine. Sans doute cette troisième demande suppose que la volonté de Dieu ne s’accomplit pas aussi bien sur la terre qu'au ciel, mais, en même temps que le règne viendra, l’accord sera mieux réalisé. Sa perfection est entrevue dans l'avenir. De sorte que les trois vœux ont bien un caractère eschatologique, mais qui n'exclut pas un temps intermédiaire, une préparation avant la consommation. Il n’y ἃ aucune raison de penser que Mt. aurait ajouté la troisième demande pour atténuer le caractère eschatologique de la seconde. Elle est de plus nécessaire au parallélisme de 3 +3. C’est donc Le. qui l'a retranchée. Les trois élévations descendent dans un ordre admirable de Dieu jusqu'à l'homme, qui va être plus directement en scène dans les trois dernières demandes.
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La formule de Mt. « nos dettes » garde l'image transcrite par Le. ‘en « nos péchés ». De même « nos débiteurs » est moins élégant que παντὶ ôpeilovrt ἡμῖν. Si l'on reconnait ces retouches de Le., pourquoi ne pas reconnaître aussi ses retranchements? — L'idée de dette pour péché est tout à fait juive. « Les Targums ont ΝΕῚΠ «dette » pour « péché » (Gen. xx, 9), « culpabilité » (xxvi, 40), « transgression » (xxxt, 36), «iniquité » (der. xvi, 40) (MeNeile). — &cindique bien une comparaison, ‘mais non.pas une proportion-exacte. Il faut avoir pardonné si l’on veut être pardonné. Il:n’est pas dit que Dieu pardonnera «-dansila mesure .où vous aurez pardonné », parce que Jésus exige de nous un pardon complet. En rendant ὡς ικαὶ μεῖς par καὶ γὰρ αὐτοί, Le. exprime la même ‘pensée avec nuance : si nous-mêmes pardonnons, combien plus Dieu Mt. a l'aor. ἀφήκαμεν pour bien marquer que le pardon doit être acquis. ‘Le. emploie le présent qui convient bien à xai γὰρ «αὐτοί, puisque ceux qui prient comparent ce qu'ils font en ce moment à ce qu'ils demandent de Dieu. Des deux façons le pardon doit être acquis comme l’expliqueront les :wv. 44 et45 (celi. xxvin, 2). L'aoriste οἱ le présent pourraient être deux traductions d’un participe présent araméen. La traduction de syrsin. (cf. Aphraate) « de sorte que nous-pardonnions »-est un contresens, peut-être d'après le Diatessaron.
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Deux membres distincts. Sur ke premier, cf. ‘Le. σι, 4. iL'exégèse a toujours été préoccupée de deux pensées : Dieu .ne peut faire la proposition du mal; l'épreuve peut être bonne, et même la tentation peut avoir de bons résultats. Alors on a traduit ou expliqué : « Ne nous laissez pas succomber à la tentation », ce qui affaiblit le sens de sisevéyxne, ou encore: « ne nous engagez pas dans une tentation trop forte » (Hi, Jér. Aug.), ce qui ajoute au mot πειρασμός, On peut éviter ces deux inconvénients en entendant πειρασμός non pas d'une épreuve, mais d'une occasion de péché. Π faut toujours souhaiter et demander à Dieu de n’y pas être placé. Car il est la cause première et souveraine qui conduit tout. En nous induisant par le jeu des circonstances dans une occasion de péché, il ne nous induit pas en tentation comme ferait le démon, qui nous sollicite au mal. Nous lui demandons: néanmoins der faire plus pour nous, par une providence spéciale, d'arranger notre vie de facon àce que nous re soyons pas trop induits à -pécher. Il-est impossible que nous n'y soyons pas exposés de quelque manière; nous recommandons nos intérêts à notre Père. — La deuxième partie est, d’après Grigène, virtuellement. contenue dans la première, et c'est pourquoi Luc l'aurait omise (De’orat. xxx, 4). Ce serait en effet le cas si on entendait comme ui τοῦ- πονηροῦ du démon, -ayec Chrys. Tert. (De fuga in pers. 969 c, sed erue nos a maligno), sa. Dans.ce cas er effet, être délivré ou-préservé des embèches du malin, serait ne pas suCcomber à la tentation. Un grand nombre de modernes (même Schanz) : entendent aussi ὁ πονηρός (comme xt, 19. 38; Jo. :xvur, 45; Jo. au, 13; 11, 42; Eph. vi, 46). Cependant le démon n'est certain pour Mt. que dans 16 seul cas-de “x, 49, et dans LXX cet adjectif ne s'entend jamais du ‘démon; +6 πονηρόν y figure souvent pour signifier le mal, et ce doit être anssi le ‘cas ici,.c’est-à-dire toute espèce de mal moral : ῥύσεταί με ὁ κύριος ἀπὸ ἔργου '“πονηροῦ (IE Dim. 1v, 48). Le verbe ῥύομαι peut bien signifier préserver, mais il:a plus ordinairement le sens de délivrer, à tout le moins d'un danger très imminent,:si:ce n'est d'un mal ‘qui ait déjà atteint sa victime. Enfin si ἀλλά me marque pas une eppesition-abselue, puisque ce sent deux prières, il indique cependant quelque chose de plus. Non seutement Dieu ne nous induira pas dans une occasion dangereuse, mais encere:äl nous délivrera dumal qui toujours nons menace et qui peut-être déjà va nous atteindre. La première ‘proposition étant négative équivaut presque à οὐ un peu comme s'il avait οὗ μόνον... ἀλλὰ καί. ‘La deuxième clause ἃ donc un sens distinct de la première, mais nousne sæurions y voir une septième demande (Awg.). Car elle est si étroitement lice pour la forme et pour le sens avec la sixième, qu'on doit n’en faire qu'une seule’ (Orig. Chrys.), composée de «deux aspects qui se complètent. Sans. cette espérance positive qui nous montre en Dieu un dibérateur, la:sixième demande aurait quelque chose d’incompiet et daisserait. sur une impression: mélancolique, on-dirait presque sur un ton mineur. [l-importe, au moment où nous sentons le ‘plus notre faiblesse, de ne pas bormer le rôle :du Père.à quelque chose de négatif. Aug. lui:même a:bien moniré l'union étroite des deux membres de phrase 15. τα παραπτώματα ἀυτῶν (HV) plutôt que om. (TS). 16. om. οτι a. ἀπέχουσιν (TH) et non add. (SV). Orandum est enim ut non solum non inducamur în malum, quo Caremus, quod sexto loco petitur; sed ab illo etiam liberemur, quo iam inducti sumus. Quod cum factum fuerit, nihil remanebit formidolosum, nec omnio metuenda erit ulla tentatio. Jésus lui-même n'a pas enseigné ainsi la Aucune raison de penser que dernière demande. C'est plutôt Luc qui ἃ abrégé à son habitude.
6:14
Le παράπτωμα est un lapsus, qui peut être de peu d'importance (Pap. Tebt. 5, 91); ici le sens est général; ce sont les manquements dont les hommes se rendent coupables les uns envers les autres. La promesse est posilive et bien consolante; il suffit de pardonner pour avoir l'assurance du pardon divin.
6:15
En revanche c'est se condamner que de ne pas pardonner. Cette fois les “ἀἀραπτώματα ὑμῶν sont les fautes envers Dieu. Il est sûrement plus élégant que 4 mot ne paraisse que deux fois, une fois envers les hommes et une fois envers Dieu ; cela suffit pour le parallélisme (Tisch. Soden avec N D fam. 1. laft. (sauf ὃ ἢ 4), bo. (environ la moitié des mss.) fayoum etpes., Eus.). Peut-être cependant est-ce par élégance qu'on ἃ supprimé après ἀνθρώποις : τὰ παραπτώματα αὐτῶν (H, avec B W 8 etc. etc. bo. (codd.) sa. syreur. Aphr.).
6:16
σκυθρωπός, à la figure sombre, renfrogné. ἀφανίζειν (jeu de mots (?) avec φανῶσιν) faire disparaître, gâter, défigurer : οἵ, ὅστις νεχρὰν πρόσοψιν ἀφανίσει τέκνου (Kaïbet, Epigr. gr. 316 cité par MM.). On croit voir la mine allongée et défaite de gens qui souffrent de la faim, en même temps que l'air contrit des pénitents; car jeûner, en hébreu, c'était s’humilier. Dans les jeûnes les plus sévères, il était défendu de se saluer, et pour cela on marchait la tête baissée et même voilée (Sota 122 cité par Bischoff); mais ce n'est pas ce que veut dire ici Notre-Seigneur. - 7 8.) Dans les jeûnes du second degré pour obtenir la pluie, il était interdit de travailler, de prendre des bains, de s'oindre avec des parfums, de porter des chaussures (Ta‘anith, 1, 6). Ce n'est pas non plus à ces prohibitions que Jésus fait allusion ici. Avec un ton agréablement paradoxal, il veut qu'on prenne l'attitude de ceux qui sont invités à un festin, le visage soigné et la tête ointe d'huile parfumée. Tant il importe de ne point étaler aux yeux des hommes ce qu'on ne doit faire que pour Dieu seul! — Dans ce verset, comme au v. 6, la deuxième personne du singulier succède au pluriel, parce que le jeûne, comme la prière, était un acte de communauté dans certaines circonstances. Le disciple ne doit pas suivre l'allure des hypocrites, c'est-à-dire des Pharisiens, auxquels le Talmud lui-même reproche souvent leur 7239 (pl. n12), littéralement leur coup, mais dans le sens de coup de Jarnac, ruse (Lévy traduit Hinterlist!). Il ÿ avait une hypocrisie plus coupable. Alexandre Jannée disait à sa femme : « Ne crains ni les Pharisiens, ni ceux qui ne sont pas Pharisiens, mais les personnes teintes qui ressemblent (qui veulent ressembler) aux Pharisiens, car leurs œuvres sont comme celles de Zamri, et ils voudraient recevoir la récompense comme Phinéès » (Sota 22»). Jésus ne-parle pas de ces personnages ignobles, que le Talmud condamne aussi. Son-texte, souvent cité, n’a donc rien à faire iei, si ce n’est pour rappeler l'existence d'une corporation officielle de sainteté, tentée de maintenir-sa réputation en étalant ses bonnes œuvres: La même chose: pourrait arriver aux diseïples-de Jésus. 11 les prémumit, et ses paroles: sont toujours. de saison. . La simple raison condamne l’austérité étalée par vaine gloire, et Diogène n'avait pas tort de critiquer les olives de Platon. « je foule l’orgueil-de Platon disait-il; mais. Platon répondait agréablement : « Par un. autre orgueil, Diogène» (Déog:: Laërce, τι, 25 s.). Épictète ne voulait pas qu'on fit de l’ascèse pour‘ la montre, pour altirer les regards et pour faire dire: « Quel grand homme » (πὶ, 12, 18). Mais il ne discernait pas non plus le Père qui est dans le secret. — χρυφαῖος au lieu. de κρυπτός (4 et 6) estune simple variation-de style du traducteur, dont il serait difficile. de retrouver l'équivalent en aranréen. L'addition ἐν τῷ φανερῷ après σοι exagère le contraste parallélique..
6:20
On n’est donc même pas assuré de conserver ses richesses jusqu'à. sa mort: Mieux vaut se faire un trésor dans le ciel, où il n'y a ni teigne ni voleur. Mais aussitôt, et par l'effet de ce mot ciel, si souvent joint précédemment avec le Père, la pensée se transforme. Qui songerait à mettre en dépôt dans le ciel des objets de prix? S'il n'y a là-haut ni teigne, ni voleur, ne faut-il pas déduire aussi que les trésors y sont d'une autre nature? Voici qu'une autre orientation est donnée ἃ la vie. Il y a mieux à faire que d'amasser des richesses périssables on peut s'assurer dans le ciel un trésor. C’est donc que Dieu tient compte des bonmes œuvres, véritable trésor qui s’accumule auprès de lui. Les Juifs le savaient bien : ὃ ποιῶν δικατοσύνην θησαυρίζει ζωὴν ἑαυτῷ παρὰ Κυρίῳ (Ps.-Sal. 1x,.9). Autre pensée dans Pindare, fr. 222 (Christ) : Δὼς παῖς ὁ γρυσύς" κεῖνον οὖ. σὴς οὐδὲ χὶς δάπτει... βροτέαν φρένα xépriarov χτεάνων, qui semble mettre la raison au-dessus de tous les biens, même de l'or, tant célébré. 2) Un trait de lumière. Quiconque a amassé un trésor ne pense qu'à lui. L'homme qui poursuit les biens de la terre y attache donc son cœur. Or ce serait indigne de lui. — γάρ raisonne d'après cette pensée sous-entendue que le cœur doit être à Dieu; tout sera donc en ordre si l’on met auprès de lui son trésor. — Mt. parle de cette pureté du cœur (Aug.), qui détache le cœur des biens de la terre pour l'attacher aux biens véritables du ciel. Cependant il ne fait pas allusion à l'aumône, tandis que c'est le thème de Le. (x, 33), dont Harnack ἃ montré le caractère secondaire (Sprüche. 49). D'autre part on ne comprend bien le voleur et la teigne dans le texte de Le. que comme un écho du texte de Mi.
6:22
Il vient d'être dit que tout l'homme dépend de la direction que prend son cœur. D'autre part on se dirige selon la lumière qu’on a. Chez les Hébreux le cœur était le symbole de l'intelligence. Il était donc très naturel d'expliquer la souveraine importance de la disposition du cœur en l’assimilant à une connaissance. Quant à la connaissance elle-même, elle a été souvent comparée à la lumière, et par suite l'esprit à l'œil. Aristote (Top. τ, 17 p. 108 a) : ὡς ὄφις ἐν ὀφθαλμῷ νοῦς ἐν ψυχῇ, Philon (De opif. mundi 53, p. 12) ὅπερ γὰρ νοῦς ἐν ψυχῇ, τοῦτ᾽ ὑφθαλμὸς ἐν σώματι, Qu'en est-il de l'œil? Lorsqu'il est sain, il est pour l'homme comme la lampe qui éclaire une maison. Tout le corps y voit clair, c'est-à-dire profite de l'œil pour se conduire, reconnaître les personnes, etc. — ἀπλοῦς n'a pas nécessairement en soi une portée morale; l'adjectif signifie simple au sens physique, un objet distinct des autres et sans rien de plus. L'œil simple pourrait donc être l'œil qui voit net, et non brouillé; Jér : Lippientes solent lucernas videre numerosas : simplex oculus et purus simplicia intuetur et pura, ou encore l'œil qui se fixe sur un seul but, en opposition avec ces yeux louches qui semblent poursuivre deux objets. Mais le mieux est de traiter ἁπλοῦς comme l'équivalent reconnu de l’hébreu tam, « parfait ». Cetle équivalence peut être établie sur l'usage d’Aquila et de Théodotion (par exemple Job 1, 1, Vg. simplex), et sur ce fait que dans les LXX ἁπλότης rend tôm (II Regn. xv, 11), et dans le sens moral. Si bien qu'on peut penser que le mot ἁπλοῦς a été choisi à cause de l'application morale sous-entendue.
6:23
On a des exemples en grec de πονηρός au sens de mal physique, cf. Justin (1 Apol. xxn) ἐχ γενετῆς πονηροὺς ὑγιεῖς πεποιηκέναι, et déjà PLar. (Prof. 313 a) πονηρὸν σῶμα, et à propos des yeux ἀμόλυωπία où πονηρία ὀφθαλμῶν (Hippias min. 374 c). Cet œil malade n’a rien de commun avec le mauvais œil de l'envie; cf. Eccli. σιν, 40 etc. et Prov. xx, 6; xxvir, 22, où l’envieux et l'avare sont qualifiés de « mauvais d'œil ». Rabbi Eliézer (n° s. ap. J.-C.) distinguait la bonne et la mauvaise voie selon que l'œil était bon ou mauvais, c’est-à-dire l'homme bienveillant ou envieux (4hotb, τι, 9; cf, v. 49). - Cependant ces locutions expliquent la figure dont se sert Jésus, parfaitement . conforme à la tradition hébraïque : « Comme plusieurs sentiments : l'envie, l'orgueil, la compassion, le désir, etc. sont désignés par l’œil, on attribue à l'œil comme organe ce qui vaut pour toute la personne » (Gesenius, Dictionnaire, 44e éd. p. 529). Le parallélisme complet exigerait l'application spirituelle favorable et défavorable. Et en effet cette double application se trouve dans Le. Mais Mt. ne parle que du cas d’aveuglement spirituel, et termine par une phrase inachevée comme par un soupir angoissé. τὸ σχότος πόσον ne peut guère signifier ipsae tenebrae quantae erunt (Vulg.-Clém.), comme si la comparaison se faisait avec d'autres ténèbres, mais simplement : tenebrae quantae! Quelles ténèbres dans tout le corps! Notez que ni Mt. ni Le. ne parlent de l'œil intérieur, selon un parallélisme qui serait plus exact, mais de « la lumière qui est en toi ». L'œil sert pour la comparaison, mais n’est pas un symbole. Dans l’ordre spirituel, c'est la lumière qui figure comme métaphore, indiquant la faculté de discerner. Dans ce contexte, la lumière brille, c’est-à-dire que l'intelligence comprend lorsqu'elle apprécie à leur valeur les trésors du ciel et ceux de la terre. Si le cœur, intelligence et sentiment, s'attache aux biens de la terre, c'est l'obscurité; cf. Eph. v, 8 et νι, 42, où Chrys. explique σχότος : à πονηρία ἐν τῷ πάροντι βίῳ (P. G., 24. Dieu ou LE Mammon (Le. xvi, 13). Exactement comme dans Le., sauf qu'il ajoute οἰκέτης, Dans le contexte de Mt. c'est une comparaison qui se rattache au v. 21. Les biens temporels sont à notre usage. Les amasser, s'y attacher, c'est leur donner son cœur. Grave danger! Mais c’est aussi se mettre à leur service, devenir leur esclave. Or de même que notre cœur est dû à Dieu, Il est aussi notre maître; c’est lui que nous devons servir; et non l’Argent. La comparaison prouve que le cumul est impossible, lorsqu'il s’agit de cette dépendance totale qui est celle du serviteur (ce mot ajouté par Le. pour la clarté!). 25. om. ἡ (χαι SV) τι πίητε (Ἐ) plutôt que add. (HSV).
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Διὰ τοῦτο conservé par EC. et par Mt., quoique le contexte ne soit pas le même, indique bier une conclusion. Dans Mt : puis donc que vous avez compris que votre cœur doit appartenir uniquement à Dieu, que c’est Imi seul qu'il faut servir, remoncez à des préoccupations qui lui feraient peu d’honneur. Vousvous dites que la nourriture est nécessaire, et aussi le vêtement? Mais il le sait, Et il peut subvenir ἃ vos besoins, car s’il a donné la vieet s'il a créé le corps, il saura bien leur assurer l’indispensablé. Donc point de souci. Non pas seulement 11} pas de souci excessif, mais pas de souci du tout. Quand on prêche cet abandon à la Providence, songe-t-on un seul instant à recommander la paresse? De même que la Providence n'exclut pas la demande ἀπ pain quotidien, elle ? || n'empêche pas le travail. En ce moment Jésus ne parte pas à des riches, possesseurs d'immenses trésors, mais à de pauvres gens qui volontiers seraient encEns à l'inquiétude, que l'intensité des préoccupations détournerait:de chercher avant tous les biens surnaturels. 11 les rassure. — Le double pronom ὑμῶν supprimé par Le. est bien sémitique. Dans Mi. il y a plus d'interrogations. L’interrogation qui invite à réfléchir se présente naturellement quand on converse avec les simples; Jésus l'à employée aussi avec les malins pour les embarrasser.
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Les oiseaux du ciel, expression souvent employée par Jésus, comme Le. lui-même en témoigne (Le. vim, 5; 1x, 58, x, 19) et d’ailleurs très fréquente 7 dans la Bible. Il semble done que c’est Luc quia mis « les corbeaux ». Les provisions dans les greniers rappellent le v. 19: — Cette interrogation est parallèle à la première pour la forme πλεῖον (25) et μᾶλ) ον, mais l'argument ne procède pas cette fois du plus au moindre, il va du moindre au plus. Ce ton animé-est beaucoup plus naturel en conversation que le ton. sentencieux de Ec. Le dogme de la Providence appartient déjà à l'A.T. Il à été. exprimé avec piété et abandon dans les psaumes de Salomon: « Car, lorsque j'aurai faim, je crierai verstoi, ὃ Dieu, et tu me donneras (à manger). Tu nourris les aiseaux.et les poissons, quand tu envoies la. pluie aux déserts pour la pousse de l'herbe, afin de préparer la nourriture dans le désert pour tout ce qui y vit.… Mais l'espoir du pauvre-etdu nécessiteux, qui est-ce, sinon toi, Seigneur? Et tu les exaueeras, — car qui est bon et indulgent, sinon toi? — de manière à réjouir l'âme de l'humble, endui ouvrant ta main miséricordieusement » (v, 11-44, Trad. Vifeau). Cependant Jésus évoque le Père! Dans Qiddouchin, 1v, 44, souvent cité, R. Siméon b. Éléazar (fin du πὸ 5.) dit que si les bêtes n'ont pas de souei, le travail est imposé à l’homme avec le souci à cause de ses péchés, ce qui est bien loin de l'abandon filial.
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(6 verset est joint à ce qui suit par MeNeïle, mais il faudrait changer le texte, comme fait syreur. Le sens n'est donc. pas : si Dieu peut faire (et non pas vous) ce miracle d'ajouter une coudée à votre âge, il donnera aussi le vêtement. — Dans le contexte, et à propos de la nourriture destinée à entretenir la vie, Mé., tout comme Le., doit être entendu du temps de la vie. Si’personne ne peut prolonger son existence, il faut s’en rapporter à Dieu. Pour πῆχυς au sens du temps, cf. πήχνιον ἐπὶ χρόνον (Mimn. fr. 2) pour un court espace du temps. — Luc a expliqué comment procède l'argument, mais il l’a bien compris. P'aillears il ne faut plus hésiter (contre Preuschen, Ebeling etc.) à voir dans l'emploi de μεριμνάω à ce verset une nuance sensible. Ge verbe ne signifie pas seulement s'inquiéter, mais réfléchir, approfondir, calculer avec soin. C’est même de beancoup le sens dominant chez les LXX; « appliquer ses réflexions » Ex. v, 9 etc. Sap. x, 22; Baruch 11, 18 : τεχταίνοντες καὶ μεριμνῶντες, καὶ οὐκ ἔστιν ἐξεύρεσις, tout à fait comme Χέν. Œc. xx, 25 : il n’a pas appris d'un autre, ni trouvé par ses propres méditations : οὔτε μεριμνῶν εὗρεν, et comme ici. Même:-sens intellectuel dans Déx. in Midiam, 194 : le devoir de l'orateur est de: pareourir tout le sujet, et ensuite de le méditer à fond : ὁ ἐσχεμμένος οὐδ᾽ ὃ μεριμνήαας τὰ δίκαια λέγειν νῦν, C'est précisément ce que les disciples persécutés ne devront pas faire; Mt. x, 19 — Le. xn, 11.
6:28
Le verbe psptuvéu revient une troisième fois, légèrement nuancé par le v. 21, avant une quatrième; Le. n’a que les deux premières. Dans Mt. il s'applique au début (25) et à la fin (31) aux deux nécessités de la nourriture et du vêtement, tandis qu’à l'intérieur du morceau il s'applique une fois à la vie (27), une fois au vêtement (28). N'est-ce pas comme une partition presque strophique dans le goût des Hébreux? Rien de plus naturel que d'attribuer à Jésus ce rythme traditionnel que Le. aura simplifié pour éviter des répétitions. Autrement il faudrait supposer que Mt. (ou Ma.) l'a introduit comme un artifice littéraire. Or il est parfaitement simple. Dans ce qui suit, ce que nous regardons comme le texte authentique de Le. n’est relatif qu'au vétement, filer et tisser; c'est parfaitement rationnel. Dans Mi. la pensée évolue d’un terme à un autre. La croissance vient bien après la prolongation de Ia vie, surtout exprimée par ἡλικία et par πῆχυς. Les lis, comparés aux humains, ne font pas le travail, comme les hommes, et ne filent pas, comme fontles femmes. Ce sont les lis « des champs », selon l'expression traditionnelle, fleur des champs (ἄνθος τοῦ ἀγροῦ ps. cn, 15), bêtes des champs (passim), herbe des champs (χόρτος ἀγροῦ Is. xn, 4 etc.), expression qui reviendra au v. 30. Le. est plus concis, mais moins familier. .
6:29
Comme Le., si ce n’est qu'il a omis un ὅτι superflu en grec, mais bien araméen, puisque la traduction syrienne l'a introduit dans son propre texte (7).
6:30
Comme Lc., sauf qu'il ἃ encore supprimé l'interrogation, et écrit ἐν τῷ ἀγρῷ, mettant ainsi le lieu en vedette, au risque d’affaiblir l'idée d'éphémère, plus saillante dans Mt. où ὄντα n'est pas qualifié. — ἀμφιέννυμι de Mt. est une forme plus ancienne, remplacée dans la koiné par ἀμφιάζω où — ἔζω (B) dans Le. Mais peut-on en conclure avec une pleine assurance (MM.) que Lc. représente le texte de la source commune? Précisément 51 ἀμφιέννυμι était un terme hors d'usage, Le. avait une raison de le remplacer par un terme plus clair. Un traducteur emploie plus volontiers des termes classiques que celui qui écrit pour son temps. — εἴ avec l'indicatif : « si dont, comme il est constant. »
6:31
Le subj. aor. avec μή pour une prohibition n'indique pas une modalité bien différente de l'impér. présent; donc μὴ μεριμνήσητε n'est qu'une variante de style de μὴ μεριμνᾶτε (25). Cependant Le. ἃ préféré conserver le même temps et changer le verbe. Dans Mt. la répétition est comme une dernière présentation de l'objection en style direct, tandis que Le. en ἃ un peu changé les termes : μὴ μετεωρίζεσθε au lieu de τί περιδαλώμεθα.
6:32
Les gentils par opposition aux disciples de l'auditoire qui sont Juifs. Luc a ajouté τοῦ χόσμου parce qu'il y avait des fidèles venus du monde, mais qui n'étaient plus du monde. — Le second γάρ explique pourquoi il ne faut pas être inquiet, l'attitude des gentils étant une sorte de parenthèse. L'opposition de 1,6. commençant par ὑμῶν avec δέ est évidemment plus élégante.
6:33
Le texte de Mt. parait bien être τὴν βασιλείαν καὶ τὴν διχαιοσύνην αὐτοῦ. Si B a mis la justice avant le règne, c'est comme condition préalable. Les mss. (Soden) qui ont ajouté τοῦ θεοῦ au règne ont voulu compléter l’idée. Cependant le texte araméen n’a pas dû avoir un seul suffixe pour les deux noms. La justice (qui n’est pas dans Le.) a pu être ajoutée par Mt. afin de faire rentrer toute cette leçon, v. 49 à v. 33 dans le cadre du discours sur la montagne, comme exemple positif de la justice plus parfaite (v, 20). D'ailleurs cette addition était parfaitement en harmonie avec le sens du règne dans cet endroit. ΤΙ n’est pas question de chercher le royaume divin et la revanche (vindication) qu'il devait apporter (MeNeïle). Le règne eschatologique des critiques aurait dù venir de Dieu, il n'y avait pas à le chercher, mais à l’attendre, tout au plus à le demander. Tandis que ζητεῖτε se rapporte ici à une série d'actes moraux qui faisant élection de Dieu et de son service, y engageant le cœur, le font régner parmi les hommes. Son règne est donc sa justice, non pas précisément la justice paulinienne de Dieu de Rom. 1, 47, mais la justice plus parfaite que Jésus est venu enseigner. — Il importe moins de savoir si πρῶτον est primitif. Selon nous (contre Harnack etc.), Luc l'a omis à cause de son goût pour les situations nettes et les déductions logiques. En définitive il ne faut chercher que le royaume de Dieu. Mais l’adoucissement de πρῶτον est bien dans l'esprit de l'oraison dominicale : le règne d’abord, le pain ensuite. L'enseignement de Jésus n'excluait pas le travail, qui est une recherche du pain quotidien. C'est beaucoup de mettre toujours le règne de Dieu au premier rang dans l'effort. La modération et l’indulgence sont du Maitre, et non la correction d'un disciple. Ni Le. ni Mt. ne disent expressément que le règne sera donné, parce qu'il va de soi qu'il se réalise lorsqu'on agit dans cet esprit. Les choses nécessaires que Dieu distribue si libéralement dans l’ordre de la nature ne sont plus aux yeux des disciples qu’un don de surcroît. — La tradition a conservé une parole de Jésus qui à été rattachée par Clém, d'AL (Strom. IV, γι, 34) 34. eaurnc (TSV) plutôt que αὑτης (H). à ce passage : καὶ τὴν δικαιοσύνην, ταῦτα γὰρ μεγάλα, τὰ δὲ μιχρὰ καὶ περὶ τὸν Étov, ταῦτα προστεθήσεται ὑμῖν. Il n'est pas douteux que les recueïls de paroles de Jésus ne lui aient donné une forme indépemdante, la même dans Origène (Selecta in Psalm. iv) et dans Ambroise (P.L. XVI, 1082), attribuée par Origène au Sauveur, par Ambroise à l'Écriture (denique scriptum est). Origène y est revenu (De or. x et xiv), de sorte que la teneur n’est pas douteuse : αἰτεῖτε τὰ μεγάλα, καὶ τὰ μικρὰ Suiv προστεθήσεται" αἰτεῖτε τὰ ἐπουράνια xai τὰ ἐπίγεια προστεθήσεται ὑμῖν. La première partie est citée comme parole du Sauveur dans Eusèbe (in Psalm. xvi, 2), et avec φησί par Clém. (Sérom. τ, 24). Resch (Agrapha 114, 280-233) et Ropes (Die Sprüche Jesus, 440) la tiennent pour authentique. H était cependant assez facile de fixer cette formule -abstraite d’après Mt. νι, 25. 33, en s'aidant pour la seconde partie, beaucoup moins attestée, de Jo. mm, 42. S’est-on fait scrupule d'attribuer ces fornrales, rédigées peut-être à l'usage des catéchumènes, au Sauveur lui-même? — Un autre logion découvert récemment a une tendance plus accusée. En voici le texte d'après Grenfeil et Hunt (Oxyrh. pap. 1v, 655), reitouché par Wessely ((Patrol. orient. IV, 178) ἀϊπὸ zput Elus ὀψὲ prie “ἀφ᾽ Eor[épas ἕως π]ρωὶ μήτεϊτῇ τροφῇ ὁρμῶν τί cpélynre μήτε] τῇ στίολῇ ὑμῶν] τί ἐνδύσησθε. [πολ]λῷ χρεί[σσον]ές [ἐστε] τῶν [χρνων ἅτιϊνα αἰῤξάνει οὐδὲ πονεῖ ξα]υτ[οῖς] ἕν ἔχοντες ἔγνδίυ]μα, τί ἐν[δοιάζεσ]θαι ὑμεῖς; τίς ἂν “προσθεἴ"» n ἐπὶ τὴν ἡλικέαν διμῶν ; αὐτὸϊ ς] δώσει ὑμῖν τὸ ἔνδυμα ὑμῶν. Jusqu'à cet endroit, le papyrus ne faitique résumer Mt. avec l'enjolivure : « du matin au soir, du soir au matin », « l'unique » vêtement des lis. Mais tout change : λέγουσιν αὐτῷ oi μαθηταὶ αὐτοῦ" πύτε fuiv ἐμφανὴς ἔσει καὶ πότε σε ὀψόμεθα; λέγει" ὅταν ᾿ἐκδύσησθε χαὶ μὴ ᾿αἰσχυνθῆτε. Donc sur l'enseignement d'abandon à la Providence se greffe tout à coup une explication sur le retard de la Parousie. Elle n'aura lieu que lorsque les hommes auront recouvré l’état d’'innocence de Gen. ii, 7, se trouvant aus ‘sans ‘confusion, ce qui se rapproche de l’évangile selon les Égyptiens d’après Clém. Strom., nr, 43.
6:34
D'après notre usage de terminer un discours sur l'idée la plus saillante, nous n’aurions rien ajouté au v. 33. Mais c’est une exagération de dire que le v. 34 introduit une forte divergence, car jusqu'à présent la Providence de Dieu avait exclu la κακία de chacun des jours (HéNeile). Loïsy a très bien vu que « l’objet de l'inquiétude n’est pas le même de part et d'aatre. Plus haut il s'agissait du souci des besoins matériels, pour la satisfaction ‘desquels on doit s'en remettre à la Providence. Maintenant il est question des difficultés de tont genre qui se rencontrent dans la vie, et dont il importe de ne pas se préoccuper avant qu'elles n'arrivent » (I, 649). Le thème est donc différent, et il est fort probable que ce v., absent de Le., n'a pas fait partie du discours de Jésus dans ce contexte. τ μὴ οὖν μεριμνήσητε comme au v. 31. Plummer ne juge pas cette maxime fort élevée au-dessus du sens commun, tandis que J. Weiss y voit une saine fraîche joie de vivre. Le premier l'interprète au sens de Sanhedrin 1009 l'inquiète pas de l'inquiétude de demain, car tu ne sais pas ce que le jou engendre » etc., ou comme dit Hugo : « non, l’avenir n’est à personne » etc# Le second l'entend au sens de Sénèque (ep. 11, 3) : quid enim necesse est mala - accersere et satis cito patienda cum venerint, praesumere ac praesens tempus futuri metu perdere? — Or si l’on tient compte du contexte, il faut mettre au premier rang la pensée de la Providence. Elle permet que chaque jour ait son mal, c'est-à-dire ses peines et ses travaux; mais Dieu ne veut pas que nous y ajoutions le souci de l'avenir. Dans cette perspective aussi l'abandon au Père nous est doux et utile. La leçon ἑαυτῆς. (ou αὑτῆς) est certaine critiquement. Comme μεριμνάω est employé ordinairement avec l'accusatif (cf. I Gor. va, 32 etc. et classique), des mss. syriens ont mis τὰ ξαυτής, c'est une correction. Des latins ont sibi, d'après v. 25. Je ne connais pas d'exemple du gén. avec μεριμνάω, mais C'était la règle après les verbes d'inquiétude, de prévoyance (K.-G. 11, 4, p. 366 s.), ce qui est le casici; ef. Xe. Cyr. vn, 45 ἑαυτοῦ τοῖ κήδεται ὁ προνοῶν ἀδελφοῦ. Il n’est donc pas nécessaire de dire que le traducteur ἃ suivi littéralement l'aram. dileh (Welih.). — ἀρκετόν, adj. rare; cf. Jos. Bell. TI, vi, 3; Vettius Valens, p. 304, 1. 25. On pourrait, en somme, attribuer ce verset au traducteur grec. vu, 1-12. Dernière partie du discours. Différents avis. Ce sont quatre péricopes qui ne sont pas liées étroitement entre elles ni avec ce qui précède. Nous distinguons des avis, et la règle d’or qui est comme un dernier mot correspondant au programme de v, 47-20. Les deux premiers avis règlent la conduite à tenir quand on se croit inspiré de chercher le bien du prochain. Au lieu de le juger, il faut s’examiner soi-même (1-8), et il faut aussi user de‘prudence (6). Le troisième avis impose le recours à Dieu par la prière. CHAPITRE VIT
6:1
… It is conceived above all as interior religiosity, without which there is no true prayer nor fasting nor charity toward neighbor (Mt. 6:1-33). It has as its ideal norm the perfection of the Heavenly Father, to whom we conform by following his will (Mt. 5:48; 7:21), as its immediate norm Christ, to be reproduced by remaining …
… 94, 99, 106) is clear from Lk. 6:24-26 and from other passages of the New Testament (Mt. 10:38; 16:24; Acts 14:22; Rom. 8:17 f.; 1 Cor. 1:26-28; 2 Tim. 3:12): the fortunate of this world will not enjoy the recompense (or "reward") in heaven (Mt. 5:12; 6:1-2, 5; Lk. 6:23), since they have already received it here below. …
… consequences of a judicial process with the danger of a prison sentence and of a rigorous restitution (Mt. 5:25). The only interested aim condemned by Jesus Christ is that which makes the goods of this world the sole and ultimate purpose of human action (Mt. 6:1-6); which considers physical evil as the supreme evil to be feared (Mt. 10:28; Lk. 9:26). In the footsteps of the thought of Jesus Christ, that of the Church likewise remained. …
There survive from him 18 treatises, or rather homilies, on the Gospel of St. Matthew, of which the one on the eight beatitudes (a homily delivered on a day of a great market) was singularly appreciated; the others cover: Mt. 3:13-17; 5; 6:1-24 and appear to be homiletic fragments on that entire Gospel. …
… 34), by the centurion (Lc. 23, 27); in this sense it is said that Jesus came to call not the «just» but sinners (ibid. 5, 32), that one must seek the Kingdom of God and its «justice» (Mt. 6, 32), that one must not do our «justice» out of regard for men (ibid. 6, 1), that in the universal Judgment the angels will separate the wicked from the «just» (ibid. 13, 49), etc.
6:2
… the poor Lazarus, Lk. 16:19-31, of the unfaithful steward, Lk. 16:1-13; the final judgment, Mt. 25:41-46), emphasizing that aid must be given to all, even to foreigners and enemies (parable of the good Samaritan, Lk. 10:30-37) and without ostentation (Mt. 6:2-19). Above all Jesus Christ gave to such material aid a new powerful impulse, declaring that he considers as done to himself all that is done even to the least of his brothers (Mt. 25:40) …
6:3
… others and makes relations with one's neighbor easy and loving (Mt. 22:2-12; Lk. 14:7-11). Humility attracts the benevolent gaze of the Lord (Lk. 18:9-14) and makes one avoid ostentation in the fulfillment of the duties of prayer, penance and almsgiving (Mt. 6:3-18). St. Paul recommends humility to his faithful with particular insistence (Phil. 2:3-11; Eph. 4:2; Rom. 12:16; Gal. 6:3, 5). St. Peter says to the faithful, "Clothe yourselves with …
6:4
… delivers the Sermon on the Mount: there he shows himself the definitive revealer of the will of the Father, who has the same authority as God, whose law he perfects, and who wishes to initiate his own into intimacy with the Father (cf. Mt. 5:45. 48; 6:4. 6-18. 25-34; 7:21). The Pater noster, placed by St. Luke on a more reliable occasion, during the journey to Jerusalem for the feast of Tabernacles, is the revelation of the new spirit of filial …
… ostentation before God. "They have already received their reward," yet he does not disown works with their right to recompense; on the contrary, he teaches the way to render such a right truly certain and efficacious before the Father, who sees in secret (Mt. 6:4).
The biblical sources recall, after Moses, the great prophet (Os. 12:14 [Vulg. 13]; Num. 11:25; 12:6; Deut. 18:15, 18; 34:10): Miriam his sister (Ex. 15:20; Num. 12:2; cf. Mt. 6:4); Joshua (Ecli. 46:1); during the period of the Judges: Deborah and an anonymous nābhi (Iude. 4:4; 6:8), an anonymous "man of God" who announces to Heli the decline of his House …
6:7
This is the non-exclusive but prevalent sense in the Bible of ἐθνικός (as a noun): Mt. 5:47; 6:7; 13:17; as a plural it is synonymous with τὰ ἐθνή, which in the Septuagint translates the Hebrew haggājim (Ex. 34:24; Lev. 18:24, etc.; Is. 9:1), cf. Mt. 4:15; 6:32 and passim; in …
6:9
… the supreme rule of their conduct: a rule which the human will of Jesus Christ always took as its inspiration: "Father, not my will, but thine be done" (Lk. 22, 42); "Our Father, who art in heaven... thy will be done, on earth as it is in heaven" (Mt. 6, 9, 10); "Be transformed by the renewal of your spirit, so that you may discern what is the will of God" (Rom. 12, 2).
Matthew, Apostle, Evangelist, Saint
… merciful and you will obtain mercy" (First Corinthians 13:2 with Mt. 6:14-15; 7:1-2, 12); "Woe to that man, better for him if he had not been born" (First Corinthians 46:8 with Mt. 26:24; 18:6). Other interesting parallels are noted in the Didache (8:2 with Mt. 6:9 ff.; Did. 9:5 with Mt. 7:6; furthermore many other passages listed by F. X. Funk, Patres Apostolici, I, Tübingen 1901, p. 640). The so-called Epistle of Barnabas cites (4:14) with the formula "it is
The formula is handed down in the twofold redaction of Mt. 6:9-13 and Lk. 11:2-4. The text of Matthew was adopted by the Church from apostolic times (cf. Didache, 8, which adds to it the doxology, which also entered some codices of the Gospels: "for …
… Its affinity with the Pater noster (Mt. 6:9-10) has often been noted.
… Stranger still are the differences among the Synoptics even in the points where the greatest verbal consonance would be expected; for example, in the genealogies (v.) of Jesus (Mt. 1:1-17 and Lk. 3:23-38), in the Pater noster (Mt. 6:9-13 and Lk. 11:2-4), in the words of the consecration where Matthew (26:26-28; cf. Mk. 14:22-24) diverges from Luke (22:19-20); in the title of the Cross (Mt. 27:37; Mk. 15:26; cf. Lk. …
6:10
… The ancients understood māran 'āthā' as "our Lord has come," which must have the sense of "he is present among us." Many moderns prefer to read māranā thā' as "our Lord, come!" in the sense of Rev. 22:20 (and of Mt. 6:10).
… Correlative to the Kingdom of God (II Tim. 4:1), which "has come" and yet must still come (Mt. 4:17; 6:10), the p. of the King-Messiah, reality and end toward which everything tends, assumes different aspects, according to the phases of the Kingdom to which it corresponds. …
6:11
… Its meaning is disputed (F. Zorell, Lexicon graecum N. T., 2nd ed., Paris 1931, cols. 480-91), as is evident also from the different rendering of the same word in the Vulgate: supersubstantia(tm) (Mt. 6:11), and quotidianum (Lk. 11:3). The various interpretations gathered since antiquity are reduced to these two senses: a) the first understands ἐπιούσιος as a synonym of ἐφήμερος ("daily"), …
6:12
… and not only for others, as the Pelagians interpreted it, being intimately convinced, the ninth canon concludes, that he too is needy and deficient and therefore with no less sincerity than the sinner must cry out to God: dimitte nobis debita nostra (Mt. 6, 12).
… His immeasurable m. shines through, barely covered by a veil, in the parables of the prodigal son, of the lost sheep, of the good Samaritan (cf. also: Mt. 6:12; 25:35 ff.; Mk. 4:24). Behind the teaching of Christ is that of the Apostles (Col. 3:12; Eph. 4:32).
6:13
… extravagances, is found again in Beelzebub ([v.]) E. Riehm connects it with the Aramaic be'el dēbahāh "enemy" ("the chief of the demons," in the devil (v.), translation of hafāṭān, also called "the evil one" (Mt. 13:19, 38; II Thess. 3:3; perhaps Mt. 6:13 b), "the ancient serpent" (Apoc. 12:9; 20:2), "the enemy" (Mt. 13:39), "the prince of this world" (Io. 12:31; 14:30; cf. Lc. 4:6), "the god of this age" (II Cor. 4:4), "the prince …
… everyone applaud his orders, seducing and putting the masses to sleep with promises of peace and enjoyment (Mt. 24:38 ff.; I Thess. 5:3). More than in spectacular deeds, the satanic presence and action is inherent, with silent dynamism, in ordinary life (Mt. 6:13; 13:25-28), so that the spiritual combat of the Christian must be incessant (Eph. 6:11-18). The most profound and capillary s. is the apotheosis of man, with the reduction of religion …
6:14
Matthew, Apostle, Evangelist, Saint
… the end of the 1st century and the beginning of the 2nd. Compare, for example, the First Epistle to the Corinthians, written by St. Clement of Rome around 95, with M. in these points: "Be merciful and you will obtain mercy" (First Corinthians 13:2 with Mt. 6:14-15; 7:1-2, 12); "Woe to that man, better for him if he had not been born" (First Corinthians 46:8 with Mt. 26:24; 18:6). Other interesting parallels are noted in the Didache (8:2 with …
"Forgive us our debts": the merciful Father is entreated to grant us the pardon of "our sins" (thus Lk. 11:4), a formidable debt that cannot be satisfied unless the Lord himself remits it. But to obtain from God the remission, there is an indispensable condition (cf. Mt. 6:14-15, the concluding warning of the prayer), the mutual remission of debts, that is, of offenses, fraternal forgiveness. …
6:16
… exaggerations of the Pharisees, who had multiplied its days to excess (Lk. 18:12). He also announced to the disciples themselves that they would later fast (Mt. 9:14-15) and he prescribed the manner of fasting, saying to avoid ostentation and hypocrisy (Mt. 6:16-18).
6:21
… as the symbol of the contemplative life and Martha of the active (In Ioan., 11, 18 Irgm. 80; Klostermann, IV, p. 547): "Εἴπερ δὲ σύμβολόν ἐστι Μαρία μὲν τοῦ θεωρητικοῦ βίου, Μάρθα δὲ τοῦ πρακτικοῦ." St. Thomas uses various scriptural texts: Mt. 5, 8; 6, 21; Rom. 1, 20; II Cor. 3, 18, etc. (G. Turbessi, pp. 102-17).
6:22
… 26). It therefore demands respect for one's own body and that of others and urbanity in every act, and forbids all impropriety, such as soft and effeminate behavior, rigidity and affectation in standing, leaning, moving, eating; as for the eyes (cf. Mt. 6, 22-23), it requires not only that guilty or dangerous glances be avoided, but in general that they be kept composed and that the curiosity to see be mortified; as for hearing and speech, …
… the desire for eternal goods and that for temporal goods, between the appeals of charity and the seductions of self-love — in short, between "spirit" and "flesh" (Gal. 5:16). God is not loved "with all one's heart"; the eye of the soul is not clear (Matt. 6:22-23); intentions foreign, even if not strictly contrary, to the love of God clutter the heart; the inclinations toward what is not God are not purely ordered to satisfying God: they do …
6:24
… And they serve furthermore to stimulate and maintain in men confidence toward him, who, provident as he is even with the beasts, will show himself more provident and benign and generous with the creatures made in his image (cf. the expressive words of Jesus in Mt. 6, 24-34). The saints, then, with these and other examples of gentleness and amiability, demonstrated only how they saw in every creature a work of God, a symbol that recalled them and raised …
… (Jn. 16:33; Rev. 18:10-19). Jesus, utterly poor (Mt. 8:20; Lk. 9:58), glorifies and demands poverty (Mt. 19:21; Lk. 12:33; 18:22) in exchange for the Kingdom (Mt. 13:44, 46), since wealth, the fulcrum of earthly power, is the effect and cause of sin (Mt. 6:24; Lk. 16:9-13; cf. Sir. 31:8-9). Mt. 5:3 (not Lk. 6:20) has the determina-
B. is a specialty of God; who, in fact, provides for the needs of his creatures, forgives their faults, embraces again the prodigal sons whenever they return to the father's house, so badly abandoned, helps them toward obedience and the practice of his precepts (cf., for example, Mt. 6, 24; 34; Lk. 15, 11 ff.; Mt. 7, 7-12).
MAMMON. - Term (Μαμωνάς, Aramaic māmōnā', Neo-Hebrew māmōn, "money", "gain"), which occurs 4 times in the New Testament on the lips of Jesus: "You cannot serve God and M." (Mt. 6:24 = Lk. 16:13). In these cases M. is a rhetorical personification of material wealth, not a Canaanite idol, as certain exegetes believe.
6:25
The theological foundations of this virtue are in the teaching and examples of Jesus Christ, who recommended it for temporal and spiritual things (Mt. 6, 25-34; Lk. 11, 9; 12, 31; 22, 42; Mt. 26, 39, etc.) and practiced it throughout His mortal existence, which He chose to close with the incomparable words: "Father, into thy hands I commend …
Detachment from the world, simplicity with regard to the necessary cares of temporal life (ἁπλότης: Matt. 6:25-34; 1 Cor. 29-35; Phil. 4:6), finds its example (1 Thess. 1:7) in the generosity of the newly converted of Macedonia, whose "extreme poverty overflowed in the riches of their simplicity" …
2. Like népheš, the soul (ψυχή), although it is opposed to the material body (Mt. 10, 28; 26, 38), is sometimes the subject of activities of a purely sensitive order (Lk. 12, 19-23; cf. Mt. 6, 25; Apoc. 18, 14), and always maintains a close relationship with the body or the flesh. …
6:26
… are manifested to man only by starting from sensible realities and through them (cf. Rom. 1:20). The heavens declare the glory of God, the birds of the air and the lilies of the field awaken in the soul the idea of divine Providence (cf. Ps. 18:1 or Mt. 6:26-30). This is not a matter here of a simple conceptual and logical inference, but of a perception of a poetic kind.
6:29
In the New Testament he is remembered for his proverbial splendor (Mt. 6, 29) and wisdom (ibid. 12, 42). In the Western patristic tradition in general the judgment on him is unfavorable, on account of his final idolatry; less so among the Greeks. …
6:32
This is the non-exclusive but prevalent sense in the Bible of ἐθνικός (as a noun): Mt. 5:47; 6:7; 13:17; as a plural it is synonymous with τὰ ἐθνή, which in the Septuagint translates the Hebrew haggājim (Ex. 34:24; Lev. 18:24, etc.; Is. 9:1), cf. Mt. 4:15; 6:32 and passim; in opposition to the Jews: Rom. 3:39; 9:24, etc.; Lk. 2:32; Acts 26:17, 23.
… 3, 14 ff.); in this sense Jesus is called «just» by Pilate (Mt. 27, 34), by the centurion (Lc. 23, 27); in this sense it is said that Jesus came to call not the «just» but sinners (ibid. 5, 32), that one must seek the Kingdom of God and its «justice» (Mt. 6, 32), that one must not do our «justice» out of regard for men (ibid. 6, 1), that in the universal Judgment the angels will separate the wicked from the «just» (ibid. 13, 49), etc.
for he always distinguishes the divine fatherhood in regard to himself from that in regard to men (my Father, your Father: cf. Lc. 22:29; Mt. 10:33; 6:32; Io. 20:17). If our relations with God are those of adoptive sons, those of Christ are, instead, those of a natural son; which, moreover, is evident from those testimonies in which …
6:33
… "Blessed are those who hunger and thirst for justice" (Mt. 5:6), a justice that in the Gospel means holiness (Mt. 6:33). Here is where Christianity best accomplishes the welding of nature and the supernatural. …
6:34
Contrary to the Gospel (Mt. 6, 34), the apocalyptic religion has a single grief and anxiety: the future. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.