John Calvin Commentary Matthew 6:11

"Give us this day our daily bread." — Matthew 6:11 (ASV)

Give us today our daily bread. This part of the prayer form Christ prescribed to us may be called, as I have said, the Second Table. I have adopted this way of dividing it for the sake of instruction.⁴³⁷ The precepts relating to the proper manner of worshipping God are in the First Table of the law, and those relating to the duties of charity are in the Second.

Again, in this prayer—I have previously divided it this way to instruct more familiarly—our Lord first instructs us to seek God's glory, and then points out in the second part what we should ask for ourselves.

However, it must be observed that the prayers we offer for our salvation, or for our own advantage, should have this as their ultimate object. For we must not be so exclusively occupied with what benefits us that we fail, in any instance, to give the first place to God's glory. Therefore, when we pray, we must never turn our eyes away from that object.

However, there is this difference between the two kinds of petitions we have mentioned. When we pray for the kingdom of God and the sanctification of His name, our eyes should be directed upwards, so as to lose sight of ourselves and be fixed on God alone. We then come down to ourselves and connect solicitude about our own salvation with those former petitions, which look to God alone.

Though forgiveness of sins is to be preferred to food,⁴³⁸ as far as the soul is more valuable than the body, yet our Lord began with bread and the supports of an earthly life, so that from such a beginning He might carry us higher. We do not ask for our daily bread to be given to us before we ask to be reconciled to God, as if the perishable food for the body were more valuable than the eternal salvation of the soul; rather, we do so that we may ascend, as it were by steps, from earth to heaven.

Since God condescends to nourish our bodies, there can be no doubt whatever that He is far more careful of our spiritual life. This kind and gentle way of treating us raises our confidence higher.

Some are of the opinion that τὸν ἄρτον ἡμῶν ἐπιούσιον means our supersubstantial bread. This is exceedingly absurd. The reason given by Erasmus is not only frivolous but also inconsistent with piety.

He considers it improbable that, when we come into God's presence, Christ should instruct us to mention food. As if this way of instruction were not found in every part of Scripture: to lead us to expect heavenly blessings by giving us a taste of temporal blessings!

Indeed, it is the true proof of our faith when we ask nothing but from God, and not only acknowledge Him as the only fountain of all blessings, but also feel that His fatherly kindness extends to the smallest matters, so that He does not disdain to take care even of our bodies.

That Christ speaks here of bodily food may easily be inferred: first, because otherwise the prayer would be defective and incomplete. We are instructed in many passages to throw all our cares into God's bosom, and He graciously promises, “He will withhold from us no good thing” (Psalms 84:11). Therefore, in a perfect rule of prayer, some direction must be given regarding the innumerable wants of this present life.

Besides, the word σήμερον, today, means that we are to ask from God no more than is necessary for the day;⁴³⁹ for there is no doubt that He intended to restrain and guide our desire for earthly food, to which we are all immoderately addicted.

Again, a very frequent synecdoche occurs in the word bread, under which the Hebrews include every type of food. But here it has an even more extensive meaning, for we ask not only that God's hand may supply us with food, but also that we may receive all that is necessary for this present life.

The meaning is now obvious. We are first commanded to pray that God would protect and cherish the life He has given us in the world. And, as we need many supports, we pray that He would supply us with everything He knows to be needful.

Now, as God's kindness flows in uninterrupted succession to feed us, the bread which He bestows is called ἐπιούσιος, that is, continual,⁴⁴⁰ for so it may be translated. This word suggests to us a petition like the following: “O Lord, since our life needs new supplies every day, may it please You to grant them to us without interruption.”

The adverb today, as I said a little earlier, is added to restrain our excessive desire and to teach us that we depend every moment on God's kindness and should be content with that portion which He gives us, to use a common expression, “from day to day.”

But here an objection may be raised. It is certain that Christ has given a rule for prayer which belongs equally to all the godly. Now, some of them are rich men who have their yearly produce stored up. Why does He command them to ask for what they have at home, and to ask every day for those things of which they have an abundant supply for a year?

The reply is easy. These words remind us that unless God feeds us daily, the largest accumulation of life's necessities will be of no avail. Though we may have an abundance of corn, wine, and everything else, unless they are watered by God's secret blessing, they will suddenly vanish, or we will be deprived of their use, or they will lose their natural power to support us, so that we will starve in the midst of plenty.

Therefore, there is no reason to wonder if Christ invites the rich and poor alike to apply to their Heavenly Father for the supply of their wants. No one will sincerely offer such a prayer as this unless he has learned, by the example of the Apostle Paul, “to be full and to be hungry, to abound and to suffer need” (Philippians 4:12), to endure patiently his poverty or his humble condition, and not to be intoxicated by a false confidence in his abundance.

Does anyone ask why we ask for that bread to be given to us, which we call OUR bread? I answer: It is so called not because it belongs to us by right, but because God's fatherly kindness has set it apart for our use. It becomes ours because our Heavenly Father freely bestows it on us for the supply of our necessities.

The fields must, no doubt, be cultivated, labor must be spent on gathering the fruits of the earth, and everyone must submit to the toil of his calling to procure food. But all this does not prevent us from being fed by God's undeserved kindness, without which people might waste their strength to no purpose. We are thus taught that what we seem to have acquired by our own industry is His gift.

We may also infer from this word that if we wish God to feed us, we must not take what belongs to others. For all who have been taught of God (John 6:45), whenever they use this form of prayer, make a declaration that they desire nothing but what is their own.

⁴³⁷ “Je l’ay ainsi divisee par ci devant pour enseigner plus familierement.”.”

⁴³⁸ “Combien que la remission des pechez est bien a preferer a la nourriteurde cette vie.” — “though the forgiveness of sins is greatly to be preferred to the nourishment of this life.”.” — “though the forgiveness of sins is greatly to be preferred to the nourishment of this life.”

⁴³⁹ “Sinon au pris que le jour vient l’un apres l’autre;” — “only as far as one day comes after another.”;” — “only as far as one day comes after another.”

⁴⁴⁰ “Superveniens;” — “;” — “survenant, ou venant par chacun jour;”— “succeeding, or coming by each day.” We subjoin an extract from the Dissertations of ;”— “succeeding, or coming by each day.” We subjoin an extract from the Dissertations of Witsius on the Lord‘s Prayer. After mentioning several views of Commentators on this petition, he says: This great variety of expositions has been principally occasioned by the Greek word ἐπιούσιος. That word occurs nowhere else in Scripture, and the most learned men have been unable to discover it in any profane writings. As it is not known to what Hebrew word employed by our Lord it corresponds, it is not surprising that different persons should have assigned to it different acceptations. — I shall not now enter into a critical examination of the very numerous expositions of that word which have been given by learned men. An exposition more copious and learned than any that had previously appeared, has been given by a very celebrated and learned man, JOHN MARCK, formerly my much esteemed colleague in the University of Friesland. It forms a part of his on the Lord‘s Prayer. After mentioning several views of Commentators on this petition, he says: This great variety of expositions has been principally occasioned by the Greek word ἐπιούσιος. That word occurs nowhere else in Scripture, and the most learned men have been unable to discover it in any profane writings. As it is not known to what Hebrew word employed by our Lord it corresponds, it is not surprising that different persons should have assigned to it different acceptations. — I shall not now enter into a critical examination of the very numerous expositions of that word which have been given by learned men. An exposition more copious and learned than any that had previously appeared, has been given by a very celebrated and learned man, JOHN MARCK, formerly my much esteemed colleague in the University of Friesland. It forms a part of his Juvenile Dissertations, as he is pleased to style them, but which contain much profound wisdom. The simplest and most probable of the various etymologies, I have always thought, is that which supposes ἐπιόσιος to be compounded of ἐπὶ and οὐσίαas he is pleased to style them, but which contain much profound wisdom. The simplest and most probable of the various etymologies, I have always thought, is that which supposes ἐπιόσιος to be compounded of ἐπὶ and οὐσία, as περιούσιος is compounded of περὶ and οὐσία The analogy of composition of such words presents no difficulty: for it does not require that the ι in the word ἐπὶ shall be dropped before a vowel. This is proved by the words ἐπιεικὴς, ἐπιόγδοος, ἐπιόρκος, ἐπιόπτομαι, ἐπιοῦρος, and many of the same form. This derivation being granted, which has nothing unusual or anomalous, considerable progress has been made in the investigation of the subject. For as τὸ περιούσιον signifies as περιούσιος is compounded of περὶ and οὐσία The analogy of composition of such words presents no difficulty: for it does not require that the ι in the word ἐπὶ shall be dropped before a vowel. This is proved by the words ἐπιεικὴς, ἐπιόγδοος, ἐπιόρκος, ἐπιόπτομαι, ἐπιοῦρος, and many of the same form. This derivation being granted, which has nothing unusual or anomalous, considerable progress has been made in the investigation of the subject. For as τὸ περιούσιον signifies what is more than enough, and beyond what the preservation of existence requires, so τὸ ἐπιούσιον signifies what is enough. Such is the meaning assigned to it by the ancient Greek writers, who were deeply skilled in their own language. “ ́̓Αρτου ἐπιούσιον, (says Chrysostom, Hom. 30, Ton. 5.) τουτέστιν ἐπὶ τὴν οὐσίαν τοῦ σώματος διαζαίνοντα, καὶ συγκρατὢσαι ταύτην δυνάμενον, — “that is, what passes and beyond what the preservation of existence requires, so τὸ ἐπιούσιον signifies what is enough. Such is the meaning assigned to it by the ancient Greek writers, who were deeply skilled in their own language. “ ́̓Αρτου ἐπιούσιον, (says Chrysostom, Hom. 30, Ton. 5.) τουτέστιν ἐπὶ τὴν οὐσίαν τοῦ σώματος διαζαίνοντα, καὶ συγκρατὢσαι ταύτην δυνάμενον, — “that is, what passes to the substance of the body, and is able to support it.” Ζητεῖν προσετάχθημεν of the body, and is able to support it.” Ζητεῖν προσετάχθημεν , (says Gregory Nyssen,) τὸ πρὸν τὴν συντήρησιν ἐξαρκοῦν τὢν σωματικὢν οὐσίαν “We have been commanded to seek what is sufficient for the support of the bodily existence.” Basil explains it to be τὸν πρὸς τὴν ἐφήμερον ζωὴν τὢ οὐσία ἡμῶν χρησιμεύοντα, “what is useful to our existence for daily life.” (After referring to (says Gregory Nyssen,) τὸ πρὸν τὴν συντήρησιν ἐξαρκοῦν τὢν σωματικὢν οὐσίαν “We have been commanded to seek what is sufficient for the support of the bodily existence.” Basil explains it to be τὸν πρὸς τὴν ἐφήμερον ζωὴν τὢ οὐσία ἡμῶν χρησιμεύοντα, “what is useful to our existence for daily life.” (After referring to Suiceri Thesaurus, and quoting from Cyril of Alexandria and from Theodoret, he concludes ἄρτον ἐπιούσιον to be equivalent to the phrase used by the Apostle James, (and quoting from Cyril of Alexandria and from Theodoret, he concludes ἄρτον ἐπιούσιον to be equivalent to the phrase used by the Apostle James, (2: 15,) τὴν ἐφήμερον τροφὴν,) τὴν ἐφήμερον τροφὴν, (daily food )——Biblica1 Cabinet, vol. 24, pp. 266, 272-274. — ca1 Cabinet, vol. 24, pp. 266, 272-274. — Ed.