Thomas Aquinas Commentary Matthew 6

Take heed that you do not your justice before men. Above, the Lord fulfilled the Law regarding the precepts; now He begins to fulfill it regarding its promises. For in the Old Law temporal things were promised, as Augustine says, and these were the two most desirable temporal things: namely, worldly glory and an abundance of riches. Now if you will hear the voice of all his commandments, which I command you this day, the Lord your God will make you higher than all the nations that are on the earth. And all these blessings shall come upon you and overtake you, and so on (Deuteronomy 28:1–2). Now in this chapter, the Lord teaches not to do the works of justice on account of temporal goods, nor on account of the glory of the world, nor on account of an abundance of riches.

Now this chapter is divided into two parts. In the first part, He teaches that the works of justice ought not to be done on account of the glory of the world; and in the second part, He teaches that they ought not to be done on account of riches, where it is said, Lay not up to yourselves treasures on earth. Regarding the first part, He does two things. Firstly, He sets forth His teaching in general; and secondly, He proceeds by parts, where it is said, Therefore when you do an alms-deed. Regarding the first point, He does two things. Firstly, He sets forth the teaching, and secondly, He gives the reason for the teaching, where it is said, Otherwise you shall not have a reward. He says, therefore, Take heed that you do not your justice before men.

He says pointedly, Take heed, for three reasons.

1. Attention is needed wherever something is subtly implied. This is the case regarding the desire for human praise. Hence, Chrysostom says, “It enters in secretly, and carries off insensibly all that is within”; Of the arrow that flies in the day (Psalms 90:6).
2. Attention is needed regarding those things that are hard to resist. As Augustine says in a Letter to Aurelius, “Men do not easily know what power the desire for human glory has upon their wills, except those who shall have declared war upon these powers. Because even if human glory is easily not sought when it is denied [to them], nevertheless it is relinquished with difficulty, when it is offered”; Therefore they could not believe (John 12:39).
3. Attention is needed because the greater the works are, the less can man be on his guard. Chrysostom says that every evil vexes the sons of the devil, but this evil vexes the sons of God; Satan stood on his right hand to be his adversary (Zechariah 3:1), that is, the devil laying snares by good works.

And He did not say Take heed except after He eliminated the soul’s anger, concupiscence, and hate. For a soul subject to passions cannot take heed to what is happening in the heart; With all watchfulness keep your heart, because life issues out from it (Proverbs 4:23), and afterwards it is said, Let your eyes look straight on, and let your eyelids go before your steps (Proverbs 4:25).

That you do not your justice before men, meaning a work of justice. Justice sometimes denotes a fault, namely, when it is presumed by one’s own powers: For they, not knowing the justice of God and seeking to establish their own, and so on (Romans 10:3). Other times it denotes a virtue, as here when it is said, Do not your justice before men, which, in fact, is required of us. For the Lord had said, Unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven (Matthew 5:20); and He specifies how justice could be practiced, and if it were entirely referred to the praise of men, it would not be justice. Therefore a right intention is necessary, and this is the meaning of the words, Do not your justice before men, and so on.

But Chrysostom asks: What if I take a poor man aside? He answers, saying that if a man were to have vainglory in his heart, and were to have the intention of glorying, taking the poor man aside would not suffice. And so Gregory says, a work ought to be so done in public that the intention remains secret, and this is the meaning of the words, Do not your justice before men, to be seen by them.

But do we not always seek glory when we want to be seen by men? Augustine says that something is sought in two ways: in one way as the ultimate end, and in another way as necessary for the end. We seek something in a proper sense which we want as the ultimate end. On the other hand, we do not properly seek something else which we want as necessary for the end; for example, someone seeks a ship so that he may go to a country. He does not properly seek the boat but the country.

Therefore, it follows that if you wish to be seen by men so that you may give them an example, and on account of God’s glory, you would not be forbidden, because He said above, So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven (Matthew 5:16). On the other hand, it is forbidden that one’s intention be directed [to pleasing men] as the ultimate end, and this is what He says, that you may be seen by them only. That is, just as pleasing men is sometimes reproached: If I yet pleased men, I should not be the servant of Christ (Galatians 1:10); and sometimes is praised: As I also in all things please all men, not seeking that which is profitable to myself but to many: that they may be saved (1 Corinthians 10:33).

Afterwards He assigns the reason for His teaching, therefore He says, Otherwise you shall not have a reward. No one merits something from another to whom he gives nothing. Hence, he who does something for men’s sake, and not for God’s sake, is said to give nothing. Chrysostom says: What wisdom is it to give alms and to lose God’s reward? Concerning this reward it is said, I am your reward exceeding great (Genesis 15:1), and, Your reward is very great in heaven (Matthew 5:12).

Afterwards He proceeds by parts, when He says, Therefore when you do an alms-deed. And He relates these three things, according to Chrysostom, because the Lord wanted to instruct against those things by which they may be tempted: namely, gluttony, avarice, and vainglory, as is evident from what was said above in chapter four. Fasting is opposed to gluttony, almsdeeds are opposed to avarice, and prayer is opposed to vainglory. For nothing [besides prayer] is able to conquer vainglory, since it is also increased by good works.

It ought to be considered that these three things are parts of justice in two ways. For justice is satisfactory, so that he who sins may satisfy [by these three things]. Now sin is threefold: it is either against God, or against oneself, or against one’s neighbor.

One sins against God through pride, and the humility of prayer is opposed to this: The prayer of him that humbles himself, shall pierce the clouds . One sins against one’s neighbor through avarice, and therefore one satisfies by almsdeeds. One sins against oneself through concupiscence of the flesh, and therefore one satisfies by fasting. Jerome says that by prayer the plague of every mind is healed; by fasting the plague of the body is healed.

Likewise, these three things are parts of justice, which is a proper act of the virtue of religion. For religious men ought to offer sacrifice to God. Now there is a threefold good [of religious men]: their exterior goods, namely, their property, and their interior goods, namely, their body and soul. By almsdeeds, therefore, they offer their exterior goods: And do not forget to do good and to impart: for by such sacrifices God’s favor is obtained (Hebrews 13:16). By prayer, they offer their soul to God, for prayer is “the raising up of the soul to God”; Let my prayer be directed as incense in your sight; the lifting up of my hands, as evening sacrifice (Psalms 140:2).

Therefore, regarding almsdeeds, which is the first, He does two things. He excludes an undue manner, and secondly, He sets forth the due manner [of almsgiving], where it is said, But when you do alms. Regarding the first point, He excludes the undue manner, and secondly, He assigns the reason, where it is said, Amen I say to you, they have received their reward. He excludes the undue manner resulting from three things: resulting from the signal, the place, and the end [of almsgiving].

As to the first, He says, Therefore when you do an alms-deed. This is a continuation of the words, Take heed that you do not your justice before men, and so on. Hence, since almsdeeds are a part of justice, when you do an alms-deed, sound not a trumpet before you. It was a custom of the Jews that when they gave alms in public, they would sound trumpets so that the poor would gather together. This, therefore, which was introduced due to a certain necessity, men’s malice perverted to vainglory. And so the Lord forbids this, and, according to Chrysostom, it is similar to a sounding trumpet when you desire to appear for any good deed, even if it would be done in secret; Lift up your voice with strength, you that bring good tidings to Jerusalem (Isaiah 40:9).

As the hypocrites. Here hypocrites are mentioned for the first time. Hence, we should examine what this name, ‘hypocrite,’ precisely means. It was derived from the representations made in theatrical plays, where men with masked faces would portray other men, representing their deeds. Hence, the word ‘hypocrite’ is said to come from hypo, which means ‘under,’ and krisio, which means ‘judgment.’

For a man was one thing and he appeared to be another, and such is the hypocrite, who outwardly has the appearance of holiness, but inwardly he does not fulfill what he shows. Gregory says that one is not a hypocrite if one sometimes falls due to weakness, for they are properly hypocrites who have the appearance of holiness so that they may be seen.

Afterwards He excludes the undue manner of almsgiving regarding the place, and this also is to be reprehended if it happens by pretense, but not if it happens for the sake of an example.

In the synagogues [is said] just as now in the Church [is said], and in the streets is just as now in a public place. That they may be seen, and this is what He said above, that they may be publicly honored, and so on; How can you believe, who receive glory one from another: and the glory which is from God alone, you do not seek? (John 5:44).

Afterwards He assigns the reason [for excluding the undue manner of almsgiving], saying, Amen I say to you, they have received their reward. For a reward is that for which someone works; Did you not agree with me for a penny? (Matthew 20:13).

Next He assigns the due and fitting manner [of almsgiving], and thereafter He gives the reason, where it is said, That your alms may be in secret. He says, therefore, But when you do alms, let not your left hand know what your right hand does. This can be expounded in multiple ways. For Chrysostom says that in the book of The Canons of the Apostles it is expounded such that by the left hand the unbelievers are signified, and by the right hand the faithful are signified. Hence, He wants that nothing happen in the presence of infidels.

Against this, Augustine says that either someone gives alms for the sake of glory, and then this also ought not to be seen by the faithful, or it is for the sake of utility, and then it ought to be done in the presence of unbelievers; [and this] is especially [useful] that seeing your good works, they may glorify your Father who is in heaven (Matthew 5:16).

Others, however, expound this passage such that by the left hand one understands a wife who sometimes impedes her husband from works of mercy. Hence, the husband also does not want his wife to know, and it is likewise understood regarding anyone else. And Augustine similarly objects, because this precept is also given to everyone, and therefore one would be bound to say, ‘Let not your right hand know,’ and so on.

Hence, Augustine, and also Chrysostom, expound this otherwise, and it comes to almost the same [meaning]. They say that in Scripture, by the left hand temporal goods are understood, and by the right hand spiritual goods are understood: Length of days is in her right hand, and in her left hand riches and glory (Proverbs 3:16). Therefore the Lord wanted that almsdeeds would not occur for earthly glory. Or it is expounded otherwise, and it comes to almost the same meaning. By the right hand the works of virtue are sometimes understood, and by the left hand sins are understood, as though when a work of virtue is done it may not be done without some sin. Chrysostom, nevertheless, relates the literal meaning and says that the Lord speaks by excess, as though someone were to say, as if it could happen, ‘I do not want my foot to know this.’

The reason [for this fitting manner of almsgiving] is related, where it is said, That your alms may be in secret, and in your conscience, which is hidden: Our glory is this: the testimony of our conscience, that in simplicity of heart and sincerity of God (2 Corinthians 1:12). For thus is interpreted that which is written, For it is not he is a Jew, who is so outwardly… But he is a Jew that is one inwardly (Romans 2:28–29).

And your Father who sees in secret will repay you. All things are naked and open to his eyes (Hebrews 4:13). The heart of man is perverse above all things, and unsearchable, who can know it? I am the Lord who search the heart (Jeremiah 17:9–10). Augustine says that in some texts is found, will repay you ‘openly,’ because just as the devil tries to open and make public deeds that are on the conscience so that he might give scandal, so God, for greater benefit and also to counter the examples of evil deeds, brings forth good deeds. Hence, also many saints are unable to hide; And he will bring forth your justice as the light, and your judgment as the noonday (Psalms 36:6), which you were keeping secret. This word, [‘openly’] nevertheless, does not seem to belong to the text.

And when you pray. Above, regarding the work of almsgiving, the Lord showed that it ought not to be done for human glory. Here He shows that same thing regarding prayer, and about this He does two things. Firstly, He teaches the manner of prayer, and secondly, He teaches what ought to be asked for in prayer, where it is said, Thus therefore shall you pray.

About the first point, He does two things. Firstly, He teaches men to avoid the vanities of hypocrites, and secondly, to avoid the vanity of the Gentiles, where it is said, And when you are praying, speak not much.

About the first thing, He excludes an unsuitable manner of praying, and secondly, He gives the suitable manner, where it is said, But you when you shall pray. He excludes the unsuitable manner of praying by way of the example of the hypocrites.

Hence, He firstly excludes this example, secondly, He explains this example, and thirdly, He gives the reason. The second part is where it is said, That love to stand and pray, and the third part is where it is said, Amen I say to you.

It is very fitting that after almsgiving He here treats about prayer, because, as it is said, Before prayer prepare your soul, etc. . For by good works, among which the first is almsgiving, the soul is prepared for prayer; Let us lift up our hearts with our hands to the Lord in the heavens (Lamentations 3:41), which happens when good works accord [with prayers].

And it ought to be observed that the Lord does not command one to pray, but He teaches the manner of praying, and this is when He says, When you pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners. By hypocrites is understood dissemblers, who do all for human praise, and although this is a fault to be avoided in every work, nevertheless it ought to especially be avoided in prayer, according to Chrysostom, because prayer is a sacrifice which we offer to God from our inmost hearts; Let my prayer be directed as incense in your sight; the lifting up of my hands, as evening sacrifice (Psalms 140:2). It is not allowed that sacrifice be offered except to God, but it is offered to men if it is done on account of human glory. Hence, such men are idolaters.

Now, hypocrites are described insofar as they affect every place above and below themselves. As to the first affectation, He says, Who love to stand and pray in the synagogues and corners of the streets. For some touch of vainglory sometimes occurs in holy men, but they are not on this account to be numbered among the hypocrites unless they do this intentionally; A wild ass accustomed to the wilderness in the desire of his heart, snuffed up the wind of his love (Jeremiah 2:24).

And note that there are two kinds of hypocrites who clearly seek human glory: namely, those who pray in public places [and those who pray in private places]. Hence, He says, in the synagogues, where there was a congregation of people; And a congregation of people shall surround you (Psalms 7:8).

Others pray in private places and they seek human glory from the very avoidance of glory. For they want to seem to seek concealment when nevertheless they love public places, and this is what He says, in the synagogues and corners of the streets. If they truly seek concealment, let them seek not the corners of the streets, but an enclosed place.

Or we can say that they seek a public place in the open. But there are two kinds of public places: one is designated for prayer, namely, the synagogue, and another is not designated for prayer, namely, a corner of the streets. A corner is properly where two lines intersect each other. Hence, corners of the streets are two streets crossing over each other, forming an intersection there. This place is very public and is not designated for prayer; The stones of the sanctuary are scattered in the top of every street (Lamentations 4:1).

It also ought to be observed that one of the useful things for prayer is humility; The prayer of the humble and the meek has always pleased you , and, You have regarded my humility, you have saved my soul out of distresses (Psalms 30:8), but these [hypocrites] stand like proud men.

But it seems that in no place is it forbidden to pray; I will therefore that men pray in every place (1 Timothy 2:8), and, In the churches bless you God the Lord (Psalms 67:27).

But I answer that it is not a sin [to pray in corners of the streets] except on account of this intention, that they may be seen by men.

And, as Chrysostom says, although wanting to be seen by men harms in other works, this especially harms in prayer. It harms both in respect to the end and in respect to the substance of the work, because even if prayer were made with a good intention, one is scarcely able to keep one's mind from being distracted by many things. All the more, therefore, when prayer is made on account of the glory of men, and this is what is said, that they may be seen by men.

Therefore, ought one never to pray in a public place? It ought to be known that God intends to forbid the manner of praying by which [prohibition] vainglory is taken away. Vainglory is never sought except on account of something singular, because when there are many who keep one manner of praying, then glory is not sought from another.

Hence, the Lord takes away the singular manner of praying, namely, so that no one would pray in a place not designated for prayer, unless there is someone of such authority that he also commands others to pray.

Hence, according to Chrysostom, these words which He says, in the corners of the streets, are to be referred to everything by which you may seem to be set apart from others with whom you associate.

Amen I say to you, they have received their reward. Here He comes to the reason, and He says two things, reward and their. The reward of everyone is that which one reaps from his work. Hence, when we do something on account of the glory of men, the glory of men is our reward, yet we ought to wait for the true glory of God. And this is what is said, they have received their reward, with good reason, because they have usurped it; For what things a man shall sow, those also shall he reap (Galatians 6:8).

But you when you shall pray. Here He relates the due manner of praying, and firstly, He relates the manner of praying, and secondly, He gives the reason for this manner, where it is said, And your father who sees in secret will repay you.

He says, therefore, But you when you shall pray, meaning, ‘when you shall be disposed to pray,’ enter into your chamber. This is expounded in three ways. It is understood firstly in a literal sense of a separate room.

But do not those who go to a church do the contrary? It ought to be said that He is speaking about private prayer, which only ought to be made in a private place, and this is for three reasons:

1. It is because it is consonant with the faith, because you then confess that God is present everywhere; Lord, all my desire is before you, and my groaning is not hidden from you (Psalms 37:10), and, Shall a man be hid in secret places, and I not see him, says the Lord? do not I fill heaven and earth, says the Lord? (Jeremiah 23:24).
2. It is because although prayer which is made in public is impeded by many things, prayer which is made in private is quiet; I will lead her into the wilderness: and I will speak to her heart (Hosea 2:14).
3. It is because vainglory is avoided; And going in, [Elisha] shut the door upon him, and upon the child, and prayed to the Lord (2 Kings 4:33).

Nevertheless, it ought to be said that prayer ought to be made in a private place so that one may pray before the Lord, alone, namely, and having shut the door literally, you may also exclude the possibility of [anyone] approaching [you].

Secondly, by chamber can be understood the interior secret of the heart; The things you say in your hearts, be sorry for them upon your beds (Psalms 4:5). Having shut the door; Hedge in your ears with thorns, hear not a wicked tongue, and make doors and bars to your mouth , as though He were to say, ‘Pray silently.’ And He says this for three reasons:

1. It is because [the truths] of the faith are [thereby] attested, because then you confess that God knows the thoughts of hearts; Man sees those things that appear, but the Lord beholds the heart (1 Samuel 16:7).
2. It is because it is unfitting that others would know your petitions; My secret to myself, my secret to myself (Isaiah 24:16).
3. It is because if you would speak with your voice you would impede others [from praying]; Hammer and axe were not heard in the house when it was in building (1 Kings 6:7).

But what shall we say about public prayer? It ought to be said that the Lord is speaking about private prayer in which the good of one person is sought. In public prayer, however, the good of the multitude is sought, and by acclamations of this kind some people are stimulated to devotion, for which reason chants were instituted.

Hence, Augustine in his Confessions says that blessed Athanasius, lest he take too much enjoyment in singing, wanted everything to be read quietly. But because chants of this kind benefited Augustine greatly before he was converted, he dared not speak against them but instead approved them.

But the question is whether someone praying in a private place ought to say words or not. A distinction ought to be made here, because sometimes words come forth intentionally, and other times from an impulse of the heart, as it is said, Who can withhold the words he has conceived? (Job 4:2).

Now words can be considered in two ways: either as owed, and then they ought to be recited, I cried to the Lord with my voice: with my voice I made supplication to the Lord (Psalms 141:2); or they can be considered as useful for praying.

When considered as useful for praying, a distinction ought to be made regarding the beginning and end, because Better is the end of a prayer than the beginning (Ecclesiastes 7:9), [meaning, the prayers] of the Church. For if in the beginning of prayer devout affections for prayer are aroused by the words, then it is useful to express words.

When, however, the affections are not aroused by the words, then words ought not to be expressed and [the affections] ought to be enclosed. Just as what is hot is diminished by evaporating, so the affections are emptied out by words, as is also evident from a sorrow expressed to others; My heart grew hot within me: and in my meditation a fire shall flame out (Psalms 38:4), and, I said: I will not make mention of him, nor speak any more in his name: and there came in my heart as a burning fire (Jeremiah 20:9).

Augustine expounds the passage in this way.

But Augustine expounds having shut the door in a third way, such that by chamber the heart is understood, and by the door the outward senses and also the imagination are understood, as it were. Such a person ought to enter his heart and close his senses and imagination so that nothing enters within except what pertains to prayer.

And Cyprian assigns two reasons:

1. It is reprehensible that you do not pay attention to what you say when you speak with a king.56
2. Why should God pay attention to you if you do not pay attention to yourself?

This is the door, concerning which it is said, Behold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him and will sup with him: and he with me (Revelation 3:20).

And your father who sees. Here He gives the reason for the due manner of praying. For no one prays except to Him who sees him. Now God sees all things; All things are naked and open to his eyes, to whom our speech is (Hebrews 4:13). In secret, [referring to] either [the secrecy] of the heart or of the place, will repay you.

And when you are praying, etc. Here He teaches to avoid a second fault [in praying], namely, the many words of the Gentiles. About this He does three things: firstly, He teaches us to avoid the example of the Gentiles; secondly, He relates their intention; and thirdly, He gives the reason [for His teaching]. The second part is where it is said, For they think that in their much speaking they may be heard; and the third part is where it is said, Be not you therefore like to them.

He says, therefore, And when you are praying, speak not much. Notice that He does not say, ‘Do not pray much,’ because this would be contrary to that which is said, Instant in prayer (Romans 12:12), and, Being in an agony, he prayed the longer (Luke 22:43).

He was praying the whole night in the prayer of God (Luke 6:12), but He says, Speak not much. Augustine says in his Letter to Proba, “There may not be much speaking, but much entreaty” if a fervent intention is not lacking.

But many and few, much and little, are relative. For much can be said in two ways in comparison to prayer, which is “the raising up [of the mind] to God.” Or they speak much when their words exceed their prayer.

This happens in two ways: namely, if the words are concerning unlawful things, which is harmful; and when devotion is not present, for then one is made weary and prayer is made odious. For this reason, Augustine says that the monks in Egypt had frequent but short prayers, for they saw that devotion was necessary for the one praying, which is emptied out through a multitude of words.

For this reason also, in the Church it is appointed that various prayers be said at various hours of the day; Speak not any thing rashly, and let not your heart be hasty to utter a word before God (Ecclesiastes 5:1). Augustine says, “This business, namely prayer, is frequently done with groans rather than with words, etc.”

As the heathens. The Gentiles worshipped devils as gods; All the gods of the Gentiles are devils (Psalms 95:5). Regarding the devils, it surely ought to be considered that they do not know the future or the secrets of hearts except insofar as it is revealed to them. Hence, it was necessary for the Gentiles that they would say everything through words; Cry with a louder voice: for he is a god; and perhaps he is talking, etc. (1 Kings 18:27).

Likewise, the devils have changeable affections. Hence, they can be changed by words. Hence, Augustine said that Plato said that the devils were changed by words. God, however, knows all things and is not persuaded by words; For I am the Lord, and I change not (Malachi 3:6); God is not a man, that he should lie, nor is the son of man, that he should be changed (Numbers 23:19); and, Behold among his saints none is unchangeable, and the heavens are not pure in his sight (Job 15:15).

I will not spare them, nor their mighty words, and framed to make supplication (Job 41:3).

For they think that in their much speaking they may be heard. And why is this? Jerome answers that we do not ask with words to make known, but to request.

And again it could be asked: Why do we utter words? Augustine replies that what we do in speech to a man is one thing, and what we do in speech to God is another. Regarding a man, many words avail to persuade him, but in regard to God, many words avail to lift up our hearts to Him.

Therefore Augustine says that although one ought always to have affection for God, it is nevertheless sometimes necessary to pray with words so that our affection does not fail.

And as Chrysostom says, from frequent prayer one becomes intimate with God and God with him; And when he was gone into the tabernacle of the covenant, the pillar of the cloud came down, and stood at the door, and [the Lord] spoke with Moses, etc. (Exodus 33:9).

Likewise, from this humility proceeds, because God’s sublimity and one’s own weakness are considered; I will speak to my Lord, whereas I am dust and ashes (Genesis 18:27).

Moreover, from this one is directed in his actions and asks for help from God; I have lifted up my eyes to the mountains, from where help shall come to me, etc. (Psalms 120:1), and, All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him (Colossians 3:17).

Therefore, this is how you shall pray. Above, the Lord taught the manner of praying: namely, that we avoid both the vanity of hypocrites and the many words of the Gentiles. Here He teaches what we ought to ask in prayer, and concerning this He does two things: first, the title of the prayer is related, and second, the prayer is put forth. Now He continues what was previously said, as follows: ‘I said, “When you are praying, do not speak much,” etc.; therefore, so that you may speak with few words, this is how you shall pray.’

And observe that the Lord does not say, ‘You shall pray,’ but, this is how you shall pray, for He does not forbid us to pray with other words, but rather He is teaching the manner of praying. And as Augustine says in his Letter to Proba concerning prayer, no one prays as he ought unless he asks for one of those things that are contained in the Lord’s Prayer. Now it is fitting that we pray in these words because, as Cyprian says in his book, On the Lord’s Prayer, “It is a loving and friendly prayer to beseech God with His own words,” and he gives an example that this is customary with lawyers who put words into the mouths of people which they ought to say in court.

Therefore, this prayer is most trustworthy, as they are words formulated by our Advocate, who is most wise: “In whom are hid all the treasures of wisdom and knowledge” (Colossians 2:3). Therefore, Cyprian says, “And since we have Him as an advocate with the Father for our sins, let us, when as sinners we petition on behalf of our sins, put forward the words of our advocate”; “We have an advocate with the Father, Jesus Christ the just” (1 John 2:1). For this reason it is said, “Let us go therefore with confidence to the throne of grace,” etc. (Hebrews 4:16), and, “But let him ask in faith, nothing wavering” (James 1:6).

And this prayer has three qualities: brevity, perfection, and efficacy. It is brief for two reasons. First, it is brief so that all, both the great and the lowly, may easily learn it, because “The same is Lord over all, rich unto all that call upon him” (Romans 10:12), and, “The Lord God of hosts shall make a consumption, and an abridgment in the midst of all the land” (Isaiah 10:23). Second, it is brief so that it may give confidence of more easily obtaining the object of one’s prayer.

It is also perfect; therefore, as Augustine says, whatever can be contained in other prayers, all is contained in this one. Hence, he says, “If we pray rightly, and as befits our needs, we say nothing but what is already contained in the Lord’s Prayer”; “The works of God are perfect” (Deuteronomy 32:4).

It is efficacious because, according to Damascene, prayer is “to ask fitting things of God”; “You ask and receive not: because you ask amiss” (James 4:3). Now, to know what ought to be asked is very difficult, as is also knowing what is to be desired: “For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings” (Romans 8:26). And because God taught this prayer, it follows that it is most efficacious, and so it is said, “Lord, teach us to pray” (Luke 11:1).

Now the Lord does two things in this prayer. First, He sets forth the prayer, and second, He provides an explanation, where it is said, For if you forgive men their offences.

It should be known that in every speech, even of rhetoricians, benevolence is won before a petition. Therefore, as it happens in a speech (oratio) that is made to men, so likewise it ought to be done in a prayer (oratio) that is made to God, but the intention differs: for in man, benevolence is won insofar as we bend his soul, but in God, it is won insofar as we lift up our soul to Him.

Therefore, the Lord sets forth two phrases for winning benevolence, which are necessary for the one praying. For it is necessary that he believe Him from whom he asks, and that He from whom he asks is willing and able to give. And therefore He presents the words, Father, and, who are in heaven.

Now the fact that He says Father serves five purposes. First, it serves for instruction regarding the Faith, for faith is necessary for the one praying.

Now there were three errors by which prayer was excluded: the first two were nearly destroying prayer, and the third was giving to prayer more than was due to it; and they are excluded by the fact that He says, Our Father. For some men said that God does not care about human affairs: “The Lord hath forsaken the earth, and the Lord seeth not” (Ezekiel 9:9). Therefore, according to this error, it is futile for anything to be asked of God. Others said that God does not have providence, but that providence itself imposes a necessity upon things. The third error was giving more to prayer than was due to it, because it asserted that God disposes all things by His providence, but that by prayer the Divine disposition is changed.

Now, He eliminates all these errors when He says, Our Father who are in heaven, because if He is our Father, then He has providence: “But thy providence, O Father, governeth it: for thou hast made a way even in the sea, and a most sure path among the waves” . Likewise, the second error is eliminated, for a man is called a father in relation to his son, and a man is called a master in relation to his servant. Thus, by the fact that we say, Father, we call ourselves His children. For we scarcely ever find in Sacred Scripture that God is called the father of inanimate creatures, though there is an exception where it is said, “Who is the father of rain? or who begot the drops of dew?” (Job 38:28). Therefore, He is called a father in relation to His sons, and by this fact we call ourselves His children. For a son has the notion of liberty; therefore, necessity is not imposed upon us.

By the fact that He says, in heaven, a changeable disposition [in God] is excluded. Now prayer is effective for this, as we may believe that God so disposes all things according to what befits the natures of things. For it is from His providence that man by his actions obtains his end; therefore, prayer neither changes providence nor is outside of providence, but falls within it. First, this prayer is effective for the instruction of our faith.

Second, it is effective for the support of our hope. For if He is a Father, then He wishes to give, because, as it is written below, “If you then being evil, know how to give good gifts to your children: how much more will your Father who is in heaven, give good things to them that ask him?” (7:11).

Third, it is effective for stirring up charity. For it is natural that a father loves his son and vice versa. “Be ye therefore followers of God, as most dear children” (Ephesians 5:1). Therefore, by this word we are prompted to imitate Him. For a son ought to imitate his father as much as he can: “Thou shalt call me father and shalt not cease to walk after me” (Jeremiah 3:19).

Fourth, by this word we are prompted to humility: “If then I be a father, where is my honour?” (Malachi 1:6).

Fifth, by this word our affections are directed to our neighbor, since if there is one Father of all men, one ought not to scorn his neighbor by reason of his race: “Have we not all one father? hath not one God created us? why then doth every one of us despise his brother?” (Malachi 2:10).

But why do we not say, ‘My father’? The reason is twofold. First, it is because Christ wanted to reserve this expression for Himself, because He is His Son by nature, but we are sons through adoption, which is common to all men: “I ascend to my Father and to your Father, to my God and to your God” (John 20:17), because in one way He is Mine, and in another way He is yours. Second, it is because, according to Chrysostom, the Lord teaches us not to make private prayers but to pray corporately for all the people, which prayer is, in fact, more acceptable to God. Therefore, Chrysostom says, “Necessity binds us to pray for ourselves, fraternal charity urges us to pray for others: and the prayer that fraternal charity offers is sweeter to God than that which is the outcome of necessity,” etc. “Pray one for another, that you may be saved. For the continual prayer of a just man availeth much,” etc. (James 5:16).

A second phrase that pertains to winning benevolence is, Who are in heaven. This phrase can be explained in two ways. First, it can be explained literally, so that we understand heaven to be the physical heavens; but we do not understand that He is contained there, because it is written, “Do not I fill heaven and earth, saith the Lord?” (Jeremiah 23:24). But Who are in heaven is said on account of the eminence of this creation, according to what is written, “Heaven is my throne” (Isaiah 66:1).

Likewise, by this phrase those who are unable to be elevated above physical things are instructed. Thus, Augustine says that this is the reason why we worship towards the East, because from the East the heavens arise; and just as heaven is above our body, so God is above our spirit. Therefore, it is to be understood that our spirit ought to be turned towards God Himself, just as our body is turned towards that part of heaven when praying. Now He says, Who are in heaven, to lift up your intention from earthly things: “Unto an inheritance, incorruptible, and undefiled and that cannot fade, reserved in heaven for you” (1 Peter 1:4).

Or, by the heavens, the saints are understood, according to what is said, “Hear, O ye heavens, and give ear, O earth, for the Lord hath spoken” (Isaiah 1:2), and, “But thou dwellest in the holy place, the praise of Israel” (Psalms 21:4). And He says this for greater confidence of obtaining what is asked, because He is not far from us: “But thou, O Lord, art among us, and thy name is called upon by us, forsake us not” (Jeremiah 14:9).

Hallowed be your name. Here, having won benevolence, the petitions are presented, and let us discuss them first in general, and afterward in detail. In these petitions we ought to consider three things:

1. A petition serves a desire, for we ask for those things which we wish to have. Now in this prayer is contained everything whatsoever that we can desire.
2. The order in which we ought to desire is contained.
3. These petitions correspond to the gifts and the beatitudes.

Now, it should be known that man naturally desires two things: namely, to obtain what is good and avoid what is evil. Four goods are set forth here to be desired. A desire tends to the end before tending to those things that are ordained to the end. Now, the ultimate end of all things is God. Therefore, the first thing to be desired is God: “Do all to the glory of God” (1 Corinthians 10:31). And we ask for this here: Hallowed be your name.

Among those things that pertain to us, the last end is eternal life; and we ask for this when we say, Your kingdom come. The third thing which we ought to ask concerns those things that are ordained to the end: namely, that we have virtue and good works, and this is where it is said, Your will be done on earth as it is in heaven. And what we ask regarding the virtues is nothing other than this. Therefore, our beatitude is ordained to God, and our virtues are ordained to our beatitude. But it is necessary to have help, whether temporal or spiritual, such as the sacraments of the Church, and we ask for this where it is said, Give us this day our supersubstantial bread, meaning our external or sacramental bread. In these four things every good is contained.

Man avoids evil insofar as it is an impediment to good. Now the first good, namely, Divine honor, cannot be impeded, because if justice occurs then God is honored, and if evil occurs, God is likewise honored insofar as He punishes it, although He would not be honored regarding the evil in the one sinning. Now sin impedes beatitude, and thus He first eliminates this when He says, And forgive us our debts. Temptation is contrary to the good of the virtues, and therefore we ask, And lead us not into temptation. Any deficiency is contrary to the needs of life, and so it is said, But deliver us from evil. Therefore, it is evident that whatever things are desired, the Lord’s Prayer contains them all.

And it should be known that the gifts of the Holy Spirit can be associated with these petitions, but in different ways, because they can be associated by ascending and descending, such that the first petition is associated with fear, which produces poverty of spirit and makes one seek God’s honor, and therefore we say, Hallowed be your name (by descending, so that we may say that the last gift, namely, wisdom which makes us sons of God, may be associated with this petition. But this should be seen [when it will be treated] concerning this petition, Hallowed be your name).

Now this word, hallowed, seems to be unfitting, for God’s name is always holy; why, therefore, do we request it? And it should be known that this word is explained by the Saints in multiple ways. First, it is explained by Augustine as follows, and I believe that his explanation is more literal.

Hallowed be your name means may the name which is always holy appear holy among men. And this is to honor God. For as a result of this, glory does not increase for God, but the knowledge of that glory increases for us: “For as thou hast been sanctified in us in their sight, so thou shalt be magnified among them in our presence,” etc. . And it is quite appropriate that after, Our Father who are in heaven, He says, Hallowed be your name, because nothing else so proves that we are sons of God. For a good son shows his father’s honor.

According to Chrysostom, it is said, Hallowed be your name, meaning through our works, as though we were to say, ‘Make us live in such a way that from our works Your name may appear holy’: “Sanctify the Lord Christ in your hearts” (1 Peter 3:15). Or, according to Cyprian, when it is said, Hallowed be your name, the meaning is, ‘Sanctify us in Your name’: “And he shall be a sanctification to you” (Isaiah 8:14).

And it should be known that Hallowed is understood as follows:

1. First, that those who are not holy become holy. For this prayer is made for all mankind.
2. Second, that they may persevere in holiness.
3. Third, that if something is mixed into our holiness, it may be removed. For we are in need of holiness every day on account of our daily sins.

Your kingdom come. This petition corresponds either to the gift of understanding, which cleanses the heart, or to the gift of piety. Your kingdom come. According to Chrysostom and Augustine, the kingdom of God is eternal life, and I believe that this is the literal explanation; therefore we ask that God’s kingdom come, that is to say, make us arrive at and share in eternal beatitude: “Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world” (25:34), and, “And I dispose to you, as my Father hath disposed to me, a kingdom” (Luke 22:29).

Or it may be explained otherwise, also according to Augustine. Your kingdom come. He began to reign from the time when He redeemed the world: “Now is the judgment of the world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all things to myself” (John 12:31–32), and, “All power is given to me in heaven and in earth” (Matthew 28:18). Therefore, Your kingdom come means, ‘May the consummation of Your kingdom come.’ And this will be when He puts all His enemies under His feet.

Therefore, come means, ‘Lord, may You come to judgment so that Your kingdom may appear’: “But when these things begin to come to pass, look up and lift up your heads, because your redemption is at hand,” etc. (Luke 21:28). And the Saints desire Christ’s coming, because then they will possess perfect glory: “There is laid up for me a crown of justice which the Lord the just judge will render to me in that day: and not only to me, but to them also that love his coming” (2 Timothy 4:8).

But on the contrary, it is said, “Woe to them that desire the day of the Lord: to what end is it for you? the day of the Lord is darkness, and not light” (Amos 5:18), because it belongs only, according to Jerome, to the secure conscience not to fear the Judge.

Or, Your kingdom come means may the kingdom of sin be destroyed, and You, O Lord, reign over us. For when we serve justice, God reigns; when, however, we serve sin, the devil reigns: “Let not sin therefore reign in your mortal body” (Romans 6:12), and, “For they have not rejected thee, but me, that I should not reign over them” (1 Samuel 8:7).

And observe that they were very justly asking Your kingdom come, who had proven themselves to be sons by saying, Our Father, etc. For an inheritance is due to sons; but this kingdom is in heaven, therefore, you cannot go there unless you are made heavenly. And therefore He afterward adds, Your will be done on earth as it is in heaven, that is to say, ‘Make us imitators of heavenly things’: “Therefore, as we have borne the image of the earthly, let us bear also the image of the heavenly” (1 Corinthians 15:49).

And observe that He does not say, Your will be done, as if He were to say, ‘May God do our will.’ But it is as if He were to say, ‘May God fulfill His will through us,’ which is, “Who will have all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4), “For this is the will of God, your sanctification” (1 Thessalonians 4:3), and, “Teach me to do thy will, for thou art my God. Thy good spirit shall lead me into the right land” (Psalms 142:10). Therefore, we ask that God’s will be executed by us; and this would be frustrated, unless it were from God. And therefore it is said: Your will be done, because God works in us. In these words the error of Pelagius is destroyed, who said that we do not need Divine help.

As it is in heaven. These words are explained by Augustine in multiple ways. First, it is as follows. As it is in heaven means, ‘As the Angels in heaven do Your will, so may we fulfill Your will on earth’; concerning the Angels it is said, “Bless the Lord, all ye his hosts: you ministers of his that do his will” (Psalms 102:21). In these words the error of Origen is destroyed, who asserted that an angel is able to sin.

Or it may be explained otherwise. Your will be done on earth as it is in heaven means as it is done in Christ, so may it be done in the Church. For the earth is fertilized by heaven. Therefore, the pagans were also saying that the gods of the heavens were male and the gods of the earth were female: “I came down from heaven, not to do my own will but the will of him that sent me” (John 6:38).

Or, by the heavens is understood the saints, whose “conversation is in heaven” (Philippians 3:20). Now as the relationship is of heaven to earth, so the relationship is of saints to sinners. It is as if it were said, ‘Lord, convert sinners to doing Your will.’

Or, Your will be done, etc. For as heaven is compared in the world to the earth, so the spirit is compared to the flesh in man; the spirit, in and of itself, does God’s will, but the flesh resists God’s will: “But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members” (Romans 7:23), and, “Create a clean heart in me, O God: and renew a right spirit within my bowels” (Psalms 50:12). All these petitions are partly begun now, but will be fulfilled in the life to come.

Chrysostom, however, says that these words, namely, as it is in heaven, refer to all the preceding words. Hence, Your kingdom come, as it is in heaven and in like manner as regards the other petitions. Likewise, according to Chrysostom, observe that He did not say, ‘let us hallow,’ nor ‘sanctify,’ but spoke in a middle form of speech. Nor did He say, ‘let us go to the kingdom,’ but Your kingdom come. So in all the forms of speech He held the middle place, and He did this because two things are required for our salvation: God’s grace and free will. Hence, if He had said, ‘hallow,’ there would have been no place for free will; on the other hand, if He had said, ‘let us do Your will,’ He would have given all place to free will, but He spoke in a middle form of speech and so here it is said, Your will be done, and so forth.

Give us this day our supersubstantial bread. After He taught to ask for God’s glory, eternal life, and the practice of the virtue by which we merit eternal life, here He teaches all the things that are necessary for the present life. Now these words, Give us this day our supersubstantial bread, can be explained in four ways. In the first way, it is explained concerning the bread which is Christ: “I am the bread of life,” etc. (John 6:35, 48), who is especially the bread according to which He is contained in the Sacrament of the altar: “The bread that I will give is my flesh, for the life of the world” (John 6:52), and again in the same place it is said, “For my flesh is meat indeed” (John 6:56).

And He says, Our, because it does not belong to anyone at all but to the faithful: “For a child is given to us” (Isaiah 9:6). For from the fact that someone becomes a member of Christ in Baptism, he can share this bread. And therefore in no way ought it to be given to unbaptized infidels.

Supersubstantial bread. Jerome says that in Greek the word is epiousion (ἐπιούσιον), and Symmachus translates this word as ‘chief’ or ‘excellent.’ The old translation, however, has the word daily. Now what would be supersubstantial, meaning above all substances, is clear: “Which he wrought in Christ… setting him on his right hand in the heavenly places” (Ephesians 1:20). He says daily because it ought to be received daily, but not by everyone. Hence, it is said in the book De Ecclesiasticis Dogmatibus, “I neither praise nor blame [daily reception of the Eucharist].”

But the Eucharist ought to be received daily in the Church; or it ought to be spiritually received by the faithful daily by faith. In the Eastern Church, however, it is not received daily in the Church, because Mass is not celebrated daily; in fact, it is only celebrated once a week. But because the Church permits this, it suffices that they receive spiritually and not sacramentally.

Give us. If this bread is ours, why does He say, Give us? Cyprian replies, Give us, meaning make us so live that we can receive this bread for our profit. Hence, he who asks this, asks for nothing other than for perseverance in good, that is to say, so that there may be nothing opposed to sanctity in him: “For he that eateth and drinketh unworthily eateth and drinketh judgment to himself,” etc. (1 Corinthians 11:29).

Here Augustine objects that this prayer is said at any hour of the day, even at the last hour of the day; therefore are we asking that He give us this bread then, at that time? But I reply, saying that this day is taken in two ways. For sometimes it signifies a determinate day, and other times it signifies the whole present life; “Wherefore, as the Holy Ghost saith: To-day if you shall hear his voice” (Hebrews 3:7) is referring to a determinate day. Hence, the meaning is, ‘Give us that in the present life we may be able to partake of this bread.’

And He says with reason, Give us this day our supersubstantial bread, because this sacramental bread is very necessary in this life. For when we will see Him as He is, we will not need sacraments and signs. Hence, this unique and special bread is very necessary in the present life; and now we receive it at certain times, but then continually. Secondly, by bread, God is understood, more precisely His divinity: “Blessed is he that shall eat bread in the kingdom of God” (Luke 14:15), and, “Man ate the bread of angels: he sent them provisions in abundance” (Psalms 77:25). Therefore, Give us this day our supersubstantial bread, namely, so that according to the manner of the present life we can enjoy Him. Thirdly, by bread can be understood God’s precepts, which are the bread of wisdom: “Come, eat my bread, and drink the wine which I have mingled for you. Forsake childishness, and live, and walk by the ways of prudence” (Proverbs 9:5–6). For he eats bread, who keeps the precepts of wisdom: “My meat is to do the will of him that sent me” (John 4:34). These divine precepts are now bread, because they are ground with a certain difficulty by considering and working, but afterwards they will be a drink, because they will refresh without difficulty. Fourthly, by bread, corporeal bread is literally understood. For the Lord had said, Your will be done, and He wanted us to be heavenly in fulfilling the Divine will; but mindful of our fragility, He teaches us to ask also for temporal things which are necessary for our livelihood. Hence, He does not teach us to ask for magnificent or superfluous things, but for necessary things: “But having food and wherewith to be covered, with these we are content” (1 Timothy 6:8). So also Jacob asked for necessary things: “And he made a vow, saying: If God shall be with me, and shall keep me in the way, by which I walk, and shall give me bread to eat, and raiment to put on, and I shall return prosperously to my father’s house: the Lord shall be my God” (Genesis 28:20–21).

Now He says Our for two reasons. He says that no one may appropriate temporal things for himself, according to Chrysostom, first, because no one ought to eat bread from robbery, but from one’s own labor; second, because we so ought to receive temporal goods, which are given on account of necessity, that we share them with others: “If I have eaten my morsel alone, and the fatherless hath not eaten thereof” (Job 31:17).

But what is the reason that He says, Supersubstantial? And Augustine says, that from the fact that bread is excellent and principal among all the various things that we need for our support, it follows that bread signifies the whole of these things. For bread is the most necessary thing for man: “The chief thing for man’s life is water and bread, and clothing, and a house to cover shame” . And for this reason it is called, supersubstantial, because it principally pertains to necessary things.

Now if you say, Daily, then it has a twofold meaning, according to Cyprian. First, it means that you ought not to seek temporal things for a long time, because otherwise you would contradict yourself. For you said, Your kingdom come, and by asking for a long life, you contradict yourself. Or He says daily against prodigal men, who spend excessively and do not use daily bread, which suffices for the sustenance of one day.

But if the bread is ours, why does He say, Give us? It is on account of two reasons, according to Chrysostom. First, it is because temporal goods are given to the good and the wicked, but in a different way respectively. For they are given to the good for their benefit, but to the wicked for their harm, because they use them badly; hence, temporal goods are not given to the wicked because they abuse them, and this happens not by God but by the devil. And he says something similar, namely, that it is as if someone offers bread to a priest so that he may bless it and afterwards asks for it back. He could say, ‘Give me the bread that is mine by ownership,’ or ‘Give me the bread as a blessing.’

He says, This day, because He does not want us to ask for bread for a long time. But Augustine raises a question, that the Lord afterwards teaches us not to have solicitude for temporal things: “Be not solicitous therefore, saying: What shall we eat: or what shall we drink, or wherewith shall we be clothed, etc.?” (Matthew 6:31). Therefore, it seems that we ought not to pray for temporal things. Here, however, He teaches us to ask for them. And he replies that we can lawfully pray for every desirable thing, because we expect to receive desirable things from God, and so we can ask for what we expect to receive from God; and this is true not only in extreme necessity but also when we ask for what is befitting to one’s state, because many more things are necessary for a king than for a servant: hence, it is lawful to ask for these things. Now it is one thing to desire, and it is another thing to be solicitous about something as though it were one’s last end, because the Lord forbids this as it will be said below.

But again it is inquired about these words, Give us this day, because it seems that we ought not to desire except for one day; therefore all who desire otherwise sin, and then human life will perish because no one will gather the harvest in the summer so that he may eat in the winter. And I reply, saying that the Lord does not intend to forbid that someone would think of the future, but He forbids solicitude because one ought not to usurp solicitude to oneself in advance. For if now solicitude is a duty then one ought to exercise this solicitude, but one ought not to exercise in advance that solicitude about what might become a duty.

And forgive us our debts. Here He begins to set forth the petitions which pertain to the removal of evil, and first, He sets forth that petition by which the principal evil is removed, namely, the evil of guilt. Hence, He says, And forgive us our debts. It is repugnant that man who lives from God’s things would live opposed to God. Debts are sins, because for our sins we are made liable to God by a debt: for if you receive something unjustly from another, you are bound to restitution. And because when you sin you usurp what belongs to God, since it belongs to God that every will be regulated according to God’s will, therefore you take away what is God’s and you are bound to restitution.

Now you pay back for sin when you endure something against your will according to God’s will: “I forgave thee all the debt, because thou besoughtest me” (Matthew 18:32). Therefore, Forgive us our debts means our sins: “O forgive me, that I may be refreshed, before I go hence, and be no more” (Psalms 38:14).

From these words two heresies are confuted, namely, the heresies of Pelagius and of Novatian. Pelagius said that some perfect men in this life were able to live without sin and to fulfill that which is written, “That he might present it to himself, a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish” (Ephesians 5:27). But if there were so, then we would not say, Forgive us our debts; “A just man shall fall seven times” (Proverbs 24:16), and, “If we say that we have no sin, we deceive ourselves and the truth is not in us” (1 John 1:8). Novatian said that a man who sins mortally after Baptism cannot do penance. But if this were so, then in vain would we say, Forgive us our debts; “But as many as received him, he gave them power to be made the sons of God, to them that believe in his name” (John 1:12), namely, by being adopted through grace, which would not come about unless sins were forgiven.

As we also forgive our debtors. Now men can be debtors in two ways, either because they sinned against us, or because they owe us money. Now He does not advise us that we forgive this second kind of debt, but any sin whatsoever, and also in regard to the taking away of our temporal goods. For it would be unworthy to ask pardon from God and not to grant pardon to a fellow servant: “Man to man reserveth anger, and doth he seek remedy of God?” , and, “Forgive thy neighbor if he hath hurt thee: and then shall thy sins be forgiven to thee when thou prayest” .

But what ought to be said about those who do not wish to forgive and yet they say the Our Father? It seems that they never ought to say it, because they are lying. Hence, it is said that certain men were omitting this clause, As we also forgive our debtors. But this is disproved by Chrysostom in two ways: first, because they do not keep the form of the Church in praying, and second, because their prayer is not accepted by God since that which Christ dictated they do not keep. Hence, it ought to be said that one does not sin by saying the Our Father, no matter how much one may be in rancor and in grave sin, because such men ought to do whatever good they can, as for example, almsdeeds, prayers and suchlike things, which are dispositive for recuperating grace.

Nor does one lie, because this prayer is not founded on one’s own person but belongs to the whole Church, and it is evident that the Church forgives debts to all who are in the Church. Now such men lose the fruit [of this prayer] because only they who forgive obtain the fruit.

On the contrary, it seems that not only they who forgive offenses obtain the fruit. But it ought to be known that Augustine, in fact, resolves this objection insofar as it pertains to the present life, because it was said above concerning the love of one’s enemies that God, as a condition, wants us to forgive offenses, whereupon He forgives us our faults. Now He does not forgive anyone except those who ask for pardon. And therefore, whoever is so disposed that he is prepared to ask pardon, this man does not lose the fruit as long as in general he does not hate anyone, as it was said above.

And lead us not into temptation. Here He sets forth another petition [which pertains to the removal of evil]. A second reading has, ‘And bring (inferas) us not,’ and another has, ‘And permit (sinas) us not,’ and the latter is the explanation of the former. For God tempts no one, although He permits us to be tempted. And He does not say, ‘Do not let us be tempted,’ because temptation is useful, and one is tempted so that what is known to God may be known to oneself and to others: “What doth he know, that hath not been tried?” . But instead He says, And lead us not, meaning ‘Do not allow us to succumb to temptation,’ as though someone were to say, ‘I want to be warmed by the fire, but not burned’: “God is faithful, who will not suffer you to be tempted above that which you are able” (1 Corinthians 10:13).

In this narration the error of Pelagius is refuted as to two things. For he said that man is able to persevere by his free will without God’s help, which is nothing other than not to succumb to temptation. Likewise, he said that it does not pertain to God to change men’s wills. But it is in His power to change or not to change the will: “For it is God who worketh in you, both to will and to accomplish, according to his good will” (Philippians 2:13).

But deliver us from evil. This is the last petition. Deliver us from past, present, and future evil: of guilt, of punishment, and from every evil. Augustine says, every Christian in whatever necessity pours out his tears and makes his groans into these words: “Deliver me from my enemies, O my God; and defend me from them that rise up against me” (Psalms 58:2), and, “I myself will comfort you: who art thou, that thou shouldst be afraid of a mortal man” (Isaiah 51:12).

Amen, meaning ‘So be it done’ in Hebrew. Out of reverence, no one has wanted to translate this word, since the Lord used it frequently. In this word surety of obtaining what is asked is given, as long as the things that have been said are kept.

It ought to be known that in the Greek three words are added, which Chrysostom explains. The first is, “For Thine is the kingdom,” and afterwards, “And the power and the glory. Amen.” And they seem to correspond to three previous petitions. “Thine is the kingdom” corresponds to Your kingdom come; “the power” corresponds to Your will be done; “the glory” corresponds with Our Father and to all the other things which are for God’s glory. Or it is otherwise. ‘You are able to do these other things because You are a king, and therefore no one else can do them’; ‘Thine is the power,’ and thus You can give the kingdom; and ‘Thine is the glory,’ wherefore it is said, “Not to us, O Lord, not to us; but to thy name give glory” (Psalms 113:9).

For if you will forgive men their offences. The Lord had put a certain condition in this prayer, namely, Forgive us our debts, as we also forgive our debtors. Now, as this condition said there might seem to someone to be hard, wherefore He shows its reason, and about this He does two things. First, He shows that this condition is useful, and second, He shows that it is necessary. It is useful, because by it we obtain the remission of our sins, and this is where it is said, For if you will forgive men their offences, which they sinned against you, your heavenly Father will forgive you also your offences, which you sinned against Him: “Forgive thy neighbor if he hath hurt thee: and then shall thy sins be forgiven to thee when thou prayest” .

But observe that He says, For if you will forgive men, for men, as long as they are innocent, are gods; when however they sin, they fall into the human condition: “I have said: You are gods and all of you the sons of the most High,” etc. (Psalms 81:6), and afterwards it is said, “But you like men shall die, etc.,” (Psalms 81:7). Therefore, you who are gods and are spiritual, forgive men, that is to say, sinners.

Likewise, observe that He says, Your heavenly Father, etc. For offenses which happen in relation to men, happen on account of something earthly. On the other hand, heavenly men who have a Father in heaven ought to have nothing to do with discord on account of earthly things: “Be ye therefore merciful, as your Father also is merciful” (Luke 6:36).

This condition is also necessary, because without it no remission of sin occurs, and hence it is said, But if you will not forgive men, neither will your Father forgive you your offences. And it is not surprising, because a sin is never forgiven without charity: “Charity covereth all sins” (Proverbs 10:12). For he who has hatred towards one man is not in charity, and therefore his sin is not forgiven him: “Man to man reserveth anger, and doth he seek remedy of God?” , and, “For judgment without mercy to him that hath not done mercy” (James 2:13).

But someone might suppose that from the fact that it is so that sins ought to be forgiven, therefore the Church sins when she does not forgive. I answer that if a sinner asks pardon, one would sin if he would not forgive; if, however, the sinner does not ask pardon, then one does not forgive, either on account of hatred, and in such a way one sins, or on account of the good of the sinner or of others, namely, so that the evil would not be done often, and in such a way one does not sin.

And when you fast, be not as the hypocrites, sad. After specifying the manner of praying and giving alms, He now specifies the manner of fasting. First, He excludes the unsuitable manner of fasting, and second, He gives the right manner of fasting, where it is said, But thou, when thou fastest.

Regarding the first point, He does three things:

1. He teaches us to avoid the example of the hypocrites.
2. He shows their example, where it is said, For they disfigure their faces.
3. He gives the reason for His teaching, where it is said, Amen I say to you, they have received their reward.

It is very fitting that after prayer He discusses fasting, because prayer is weak when not accompanied by fasting. Although prayer is “the raising up of the mind to God,” the more the flesh is strengthened, the more prayer is weakened. Prayer is good with fasting and alms more than to lay up treasures of gold . And everywhere it is read that when any solemn prayer took place, fasting was also mentioned: And I set my face to the Lord, my God, to pray and make supplication with fasting, and sackcloth, and ashes (Daniel 9:3), and, Blow the trumpet in Sion, sanctify a fast, call a solemn assembly (Joel 2:15).

He says, therefore, And when you fast. Chrysostom says that He does not say ‘Do not be [sad]’ because it is impossible for those who fast not to experience feelings of sorrow, just as, conversely, people are made joyful by eating and drinking. But He says, Become not sad (Nolite fieri), meaning that you should not make an effort to appear outwardly sad, instead of inwardly sorrowing for your sins. For the sorrow that is according to God worketh penance, steadfast unto salvation: but the sorrow of the world worketh death (2 Corinthians 7:10), and, Give not up thy soul to sadness, and afflict not thyself in thy own counsel .

As the hypocrites, meaning [do not fast] with the same intention [as the hypocrites have]. Simulators who imitate the persona of a just man are called hypocrites, as was explained above. Since they become sad, He adds, They disfigure their faces.

Jerome says that these words, specifically they disfigure (exterminant), are used metaphorically here, though not in their primary sense, because ‘to disfigure’ (exterminare) properly means ‘to put outside the borders.’ Thus, it is derived from exiles (exulibus) of a state. For example, it is said, Saul had put away all the magicians and soothsayers out of the land (1 Kings 28:3, 9). Here, however, it is properly stated that they ‘destroy’ (demoliuntur) [their faces]. Alternatively, it can be explained that they disfigure their faces by presenting themselves in a way that is outside the ordinary manner. That they may appear unto men to fast. This is their aim, for A man is known by his look, and a wise man, when thou meetest him, is known by his countenance .

Observe here, according to Augustine, that glory is sought not only from an ostentatious display of clothing but also from coarseness of clothing. According to him, the latter is more dangerous. Deception through a display of fine clothing and similar things is less harmful because it can be recognized. However, when glory is sought from bodily squalor, it can be a danger because if such a person is not truly spiritual, they can easily lead others into error.

Nevertheless, Augustine says that such a man can be discerned by his other actions; for instance, if on one hand he professes to abandon the world and on the other hand he acquires riches, he is a simulator. But because some hypocrites use coarse clothing to hide their malice, should those who wear it for God’s sake abandon it? I answer that they should not, because, as the Gloss says, a sheep ought not to abandon its own skin even though a wolf sometimes covers himself with it.

Amen I say to you, they have received their reward. Here He gives the reason for His teaching. For it is foolishness to lose an eternal reward for human praise; I am thy reward exceeding great (Genesis 15:1).

But thou, when thou fastest anoint thy head, and wash thy face. Here the suitable manner of fasting is set forth. In this regard, He does three things: first, He presents the appropriate method; second, He provides the reason for it; and third, He explains its benefit.

Therefore, He says, But thou, when thou fastest. Something similar is written: At all times let thy garments be white, and let not oil depart from thy head . And here Augustine raises the question: although it is the custom among many people to wash their faces daily, anointing their heads is nevertheless considered indulgent. Does the Lord, therefore, intend this? Similarly, Chrysostom says that fasting ought to be done secretly. Yet, whenever we see someone anointed, we will conclude that they are fasting.

They answer these objections in three ways:

1. Jerome says (and I believe this is the most literal [exposition]) that it was a custom among Palestinians at that time for men to anoint their heads with oil and wash their faces daily. Thus, the woman in 2 Kings said, I, thy handmaid, have nothing in my house but a little oil, to anoint me (2 Kings 4:2). Thus, this custom was considered necessary. Therefore, the Lord means that one who fasts should not change their usual way of living, which includes anointing their head and washing their face.
2. According to Chrysostom, the Lord speaks by hyperbole, as He also said above, But when thou dost alms, let not thy left hand know what thy right hand doth (Matthew 6:3). Therefore [the meaning is], ‘If it is suitable, you should do the typical actions of hypocrites.’
3. Thirdly, according to Augustine and also Chrysostom, the Lord speaks by way of a similitude, and this exposition is mystical. By the head, two things are understood. First, The head of every man is Christ (1 Corinthians 11:3). Therefore, you anoint your Head when you show mercy to your neighbor: What you have done to one of these My least brethren, etc. (Matthew 25:40). Or, according to Augustine, the head of man is either the reason or the spirit, which is the man himself, as though He were to say, ‘You should afflict the flesh in such a way that the inner spirit is disciplined through devotion’; Though our outward man is corrupted, yet the inward man is renewed day by day (2 Corinthians 4:16).

Our man, that is, our flesh, which is outward, that is, exposed to evils, is corrupted, yet the inward man, that is, the soul fortified with hope of a future [reward], which human fury cannot reach, is renewed day by day, that is, it is continually made purer through the fire of tribulation (2 Corinthians 11); Though our outward man is corrupted (2 Corinthians 4:16).

Now He says, Wash thy face, meaning one’s conscience. For just as someone is made pleasing to men on account of a comely face, so by a pure conscience one is made pleasing to God: He that loveth cleanness of heart (Proverbs 22:11), and, Is not this rather the fast that I have chosen? (Isaiah 58:6). And He says, anoint thy head, and not, ‘wash [thy head],’ because Christ does not need washing, but our conscience does.

That thou appear not to men to fast. Here is the reason [for the suitable manner of fasting]. [This reason] should be understood in the context of individual fasting, not common or public fasting. But to thy Father who is in the secret of eternity; He is hid from the eyes of all living (Job 28:21). Or [He is] in the secret of our conscience, because God dwells in us by faith (Ephesians 3:17).

Will repay thee; Who will render to every man according to his works (Romans 2:6), and, The searcher of hearts and reins is God (Psalms 7:10).

Now, in that He says, solicitous, it should be known that solicitude pertains to foresight, but not every foresight is solicitude. But solicitous in its proper sense means foresight with diligence, which is the vehement application of the mind. Therefore, here solicitude implies a vehement application of the mind. Now, in this vehement application, there can be sin in four ways:

1. There is sin when there is solicitude for temporal things as the ultimate end, and in this way it is reprehended: The expectation of the solicitous shall perish (Proverbs 11:7).

2. There is sin when someone cares too much about acquiring temporal things, and in this way the following words are understood: To the sinner God hath given vexation, and superfluous care, to heap up and to gather together, and afterwards it is said, But this also is vanity, and a fruitless solicitude of the mind (Ecclesiastes 2:26).

3. It is a sin when a soul occupies itself excessively with thoughts of temporal things. Hence Jerome says, “The toil is to be undergone, the anxiety put away”; and in this way the words are understood: But he that is with a wife is solicitous for the things of the world: how he may please his wife. And he is divided (1 Corinthians 7:33), because his heart is drawn apart to diverse things.

4. It is a sin when foresight is accompanied by a certain fear and desperation, for it seems to some men that they can never acquire so much that it can be sufficient for them.

And He forbids all these things here, as is evident from His following words. So, in regard to this last way, the words are understood, be not solicitous to seek after the asses (1 Samuel 9:20), meaning, do not despair of finding them.

Is not the life more than the meat? Above, the Lord taught that we ought not to be solicitous for the necessities of life; here He presents the reason for His admonition, and He puts forward three reasons. The first reason is taken from the greater [to the less], the second reason is taken from the less [to the greater], and the third reason is taken from the opposite. The second reason is where it is said, Behold the birds of the air. The third reason is where it is said, Be not solicitous therefore.

The first of these reasons is as follows: He who gave the greater will give the less. But the Lord gave the soul and the body; therefore, He will give the food. And this is what is said, Is not the soul (anima) more than the meat? meaning, the life (vita), for we do not live in order to eat, but vice versa. For food is ordained for life, therefore life is better [than food], just as the end is better than those things which are for the end; and similarly, clothing is for the sake of the body, and not vice versa.

Now, that God gave the soul and body is stated where it says, firstly, God formed matter for the body (Genesis 2:7), and He breathed into the matter for the soul. But He who gave [life] will preserve it by giving those things which are necessary [to preserve life]; He created all things that they might be . Hilary expounds this otherwise, for he says, “Since solicitude implies a certain doubting, the Lord wanted to remove doubting concerning the future resurrection of the soul.” Be not solicitous for your life, meaning, ‘You do not want to disbelieve concerning the resurrection, because He who will reform the body in the resurrection will preserve [your life] without clothing and food.’ But this is not a literal exposition.

Afterwards, the second reason is from the less, and it is the following: He who provides for lesser things, things about which one cares little, will also provide for the greater things. But God provides for the plants and the birds, etc. And concerning this, He does two things. Firstly, He deduces the reason as to food, and secondly, as to clothing, where it is said, And for raiment why are you solicitous? About the first point, He does two things.

Firstly, He teaches to cast away solicitude by the example of the animals; secondly, on account of its inefficacy, where it is said, And which of you by taking thought, can add to his stature one cubit? About the first part, He does four things:

1. He proposes for consideration the brute animals. Therefore, Behold the birds of the air, meaning, ‘consider [them]’; Ask now the beasts, and they shall teach thee: and the birds of the air, and they shall tell thee (Job 12:7). For from the consideration of these things man sometimes learns; Go to the ant, O sluggard, and consider her ways, and learn wisdom (Proverbs 6:6). For they neither sow.

2. He points out the lack [of solicitude] accompanying these things.

3. He points out Divine providence.

4. It is argued from the latter.

Man’s food is his daily bread. For its acquisition, it is obtained by a threefold work: by sowing, by reaping, and by storing. Hence, He excludes these three things from birds, For they neither sow, etc. Now there is also a sowing of spiritual doctrine: Behold the sower went forth to sow (Matthew 13:3), [meaning the sowing] of good works: To him that soweth justice, there is a faithful reward. Clemency prepareth life (Proverbs 11:18–19), and, He who soweth sparingly shall also reap sparingly: and he who soweth in blessings shall also reap blessings (2 Corinthians 9:6).

And there is also a bad sowing of carnal sins: He that soweth in his flesh of the flesh also shall reap corruption (Galatians 6:8), [and there is a bad sowing] of spiritual sins: On the contrary, I have seen those who work iniquity, and sow sorrows, and reap them (Job 4:8). Now the holy preachers reap when they bring some men to the faith: I have sent you to reap that in which you did not labor (John 4:38).

Afterwards, the help of Divine Providence is related, and He says, and your heavenly Father. He is not the Father of those things, because properly God is the Father of rational creatures who are [made] to His image (Genesis 1:25). He also says, heavenly, because we have something for attaining heaven, namely, our soul which pertains to a likeness of substances. Therefore, [if] our Father feeds those things of which He is only their God, much more will He [feed] us of whom He is our Father: Who giveth to beasts their food: and to the young ravens that call upon him (Psalms 146:9).

Afterwards it is argued, Are not you more? meaning of greater value by ordination, namely, Let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth (Genesis 1:26). For sometimes a horse is sold for more than a man, because the valuation of a thing is twofold. The valuation is either in respect to the order of nature, and in this way man is better than other things, or it is in respect to a valuation or perhaps to pleasure, and in this way sometimes an animal is sold for more.

About this passage, it should be considered that some men (I believe it was Origen) expounded it otherwise. They say that by birds is understood the holy angels, who do not exercise bodily labors, and yet God feeds them with spiritual food, concerning which it is said, the bread of angels (Psalms 77:25). But as Jerome says, this cannot stand because God adds, Are not you of much more value than they?

Hilary, however, understands by the birds of the air that are fed (insofar as they are preserved in the being of their nature) the devils. And men are more than they, because the Lord adduces as a proof that if those who are predestined to death are sustained by God, much more will we be sustained by Him. But according to Augustine, these things that our Lord says are not to be taken allegorically, because the Lord wishes to draw an argument from these sensible things to show the proposition.

But it should be known that here there was an error of certain men, who said that it is not lawful for spiritual men to labor corporeally on account of this similitude of the birds. Against these men, Augustine, in his book On the Work of Monks, says that it is impossible for men to imitate the life of birds in everything. Therefore, some perfect men went into the desert and rarely went to the city; hence, it was necessary for them to gather much of their food. On the other hand, the Apostles worked with their hands; hence, not to labor does not pertain to perfection. And Augustine gives the example that God frees those who are hoping in Him, as is evident concerning Daniel and the boys in the furnace.

Therefore, should one placed in trials do nothing so that he might be freed? On the contrary, because the Lord said, When they shall persecute you in this city, flee into another (Matthew 10:23). And therefore I reply that the Lord wishes that in all things man would do what he can while hoping in God.

God will give to him what He sees to be expedient, because, on the other hand, if he were to do otherwise, he would be tempting God and be foolish.

Therefore, God has providence concerning man’s actions, yet He provides for everyone according to their manner [of being], for He provides in one way for men and another way for birds, because He did not give the power of reason to birds by which they can procure things necessary for themselves.

But all is endowed to them by their nature, but to man He gave the power of reason by which he may procure things necessary for himself. Therefore, He gave all things to man by giving him the power of reason, and therefore if we do what is in our power, He will do what is in His power.

And which of you by taking thought, can add to his stature one cubit? Here He draws out an argument from experience. For it is evident that as God provides for the animals in the works of nature, so He provides for man. For in man there is a certain part that is subject to reason, such as the parts consisting of the motive and appetitive powers, and there are others that are not subject to reason, such as the nutritive and augmentative powers. But man, in regard to those things that are subject to reason, differs from brute animals and thus is provided for differently, because he is provided for through his reason, while others are provided for through their nature. But as to those things in which he shares equally with the brute animals, all are provided for equally.

For all things grow through the work of nature, and because the growth of the body is from Divine providence, we ought not, in view of the slightest solicitude for temporal things, to put aside spiritual works: He made the little and the great, and he hath equally care of all . And this is what He says, And which of you by taking thought, can add to his stature one cubit?

Hilary expounds this passage concerning the state of the future resurrection. He says that in the resurrection all will be equal in quantity, and therefore quantity will be added to some men, and this is the meaning of And which of you by taking thought, can add to his stature one cubit? But Augustine disproves this in his book, City of God, and I believe that he speaks better. For it is said that He will reform the body of our lowness, made like to the body of his glory (Philippians 3:21). Therefore, we ought to hope that those things that appeared in Christ when He rose, and were shown to the disciples, will be in us. But Christ rose in the same quantity in which He was before, therefore nothing accrued to Him, nor likewise is anything taken away from anyone, because the Lord says, a hair of our head shall not perish (Luke 21:18).

Hence, he replies that in the resurrection all men will be conformed to Christ as to their age, and everyone will rise in the quantity that he would have had at that age. Now what results from a defect of nature in dwarfs will be taken away. Therefore, they will rise in such quantity and quality as they would have attained if nature had not failed them in reaching that age, namely, Christ’s age.

And for raiment why are you solicitous? Here He deduces a reason as to clothing, and firstly He states His intention; secondly, He makes a comparison; and thirdly, He argues from these points. The second part is where it is said, Consider the lilies of the field, and the third part is where it is said, And if the grass of the field.

After solicitude for food and drink, He suitably discusses solicitude for clothing, because just as food and drink become necessities of life, so also does clothing: Having food and wherewith to be covered, with these we are content (1 Timothy 6:8). And Jacob said, If God shall be with me, and shall keep me in the way, by which I walk, and shall give me bread to eat, and raiment to put on and I shall return prosperously to my father’s house: the Lord shall be my God (Genesis 28:20–21).

Consider the lilies of the field. He presents an example and puts forward two things: a comparison and the help of a Divine promise, where it is said, But I say to you. He says, therefore, Consider the lilies of the field. Now the consideration of Divine works helps in that the soul breaks forth into praise of the Creator: And I will meditate on all thy works: and will be employed in thy inventions. Thy way, O God, is in the holy place: who is the great God like our God? (Psalms 76:13-14).

How they grow; But God gave the increase (1 Corinthians 3:6). They labor not. For clothing, the work of men and women is needed, and this is what is said, They labor not, neither do they spin. Or they labor not to dye, neither do they spin to prepare [the clothing]; hence, they labor neither on account of the color nor on account of the substance of the clothing.

But I say to you. Here the benefit of the Divine promise is related. For He provides in such a way that all human efforts cannot be equated to His, because the things that occur by art cannot be equated to those things that occur by nature. And this is what He says, that not even Solomon in all his glory was arrayed as one of these, who was more glorious than all the kings known by the Jews: Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him to a high degree (2 Chronicles 1:1). And He says, in all his glory, because he could not have clothing for one day as the flowers have; and this is the exposition of Chrysostom and is the literal meaning.

Or, not even Solomon, etc., can be expounded otherwise: namely, that these corporeal things have clothing without solicitude, which Solomon did not have.

Hilary says, anagogically, that by the lilies the holy angels are signified: My beloved to me, and I to him who feedeth among the lilies (Song of Solomon 2:16). And the Lord wishes to eliminate solicitude concerning clothing in the resurrection, for just as the angels are clothed with brightness, so also will our bodies be clothed.

And if the grass of the field which is to day, and to morrow is cast into the oven, God doth so clothe, etc. Here He argues from an example. Above, the Lord had made mention of the lilies; here He changes the lilies to the grass of the field, because He intends to argue from the less. Hence, on one hand He points out a defect [of grass] to show man’s preeminence, whence on the other hand He shows man’s preeminence as to his dignity of substance, because we are men but a flower is the grass of the field: The grass is withered, and the flower is fallen, because the spirit of the Lord hath blown upon it (Isaiah 40:7). He shows man’s preeminence as to his duration, because we are perpetual as to our soul, but a flower is, as it were, momentary, because it is to day, and to morrow is cast into the oven. And He uses the indeterminate future for the determinate future, as it is said, My justice shall answer for me tomorrow (Genesis 30:33), and, Let them be as grass upon the tops of houses: which withereth before it be plucked up (Psalms 128:6). He shows man’s preeminence as to his end, because man is made for the sake of beatitude; however, the end of things of this kind is so that they may come into man’s use: Who maketh grass to grow on the mountains, and herbs for the service of men (Psalms 146:8). Or therefore He said above, lilies, and afterwards, grass, because flowers are to grass, as clothing is to men. For it is the use of clothing, namely, for protecting and covering, and if God provides for the lesser things as to their adornment, much more will He provide for the greater things as to their necessities of life. And this is what is said, And 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, who have not hoped for the least things from God: O thou of little faith, why didst thou doubt? (Matthew 14:31). Hilary, however, does not continue with the previous exposition, but says that just as by the lilies the holy angels are understood, so by the grass of the field unbelievers are understood: Indeed the people is grass (Isaiah 40:7); because if God provides for unbelievers, foreknown to eternal punishment, how much more for us who are foreknown to eternal life.

Be not solicitous therefore, saying: What shall we eat: or what shall we drink, or wherewith shall we be clothed? Here [His proposition] is argued, and about this He does two things. Firstly, He infers one conclusion, and secondly, He infers another, where it is said, For after all these things do the heathens seek.

Above, He treats separately concerning solicitude about food and drink, and about clothing. Here, He concludes concerning both. Hence, He says, Be not solicitous therefore. And those words which He said above ought to be recalled, namely, that solicitude for temporal things is forbidden in four ways: namely, that we may not put the end in them, that we ought not to seek them excessively, that we ought not to occupy our mind with them too much, and that we ought not to despair of God’s providence.

Here, certain other things are related, and He sets forth one other meaning. Hence, He says, Be not solicitous therefore, etc., meaning, when you live in some society, do not be solicitous to have something special in food, drink, and clothing: Be among them as one of them . For after all these things do the heathens seek. It is as though He implies that believers ought not to do this; hence the unbelievers are rebuked. But the heathens are rebuked concerning this; therefore, etc. And firstly, He relates the error of the unbelievers; secondly, He disproves it; and thirdly, He shows what ought to be done by the believers. The second part is where it is said, For your Father knoweth that you have need of all these things, and the third part is where it is said, Seek ye therefore first the kingdom of God. He speaks, therefore, as follows, ‘I say that you ought not to be solicitous about this because you ought not to be conformed to this world (Romans 12:2).’

For after all these things do the heathens seek, and He says this for two reasons, according to which “to seek” can be taken in two ways. It can chiefly imply the notion of an end, and in this way the heathens, who do not believe in eternal things, seek after these things as their end. Or if they do not seek them as their ultimate end, nevertheless they seek everything with solicitude, because they do not believe in Divine providence, and consequently they also do not believe in God: Like the Gentiles that know not God (1 Thessalonians 4:5).

Afterwards, He defends Divine providence, and it should be known that providence presupposes two things, namely, knowledge and will, and therefore He shows both. For providence is nothing other than the ordination of some things to their end; namely, the end having been predetermined, to choose the means by which one may arrive at the end. Hence, firstly, it is necessary that one know and will the end; secondly, that one know the order of importance of the things directed to the end, just as a builder knows the order of the stones to be put into a house. Therefore, for God to have providence concerning human affairs, it is required that He know and understand those things, and that He wills to direct [those things] to their end. And therefore He says, For your Father knoweth that you have need of all these things: For all things were known to the Lord God, before they were created: so also after they were perfected he beholdeth all things , and, All things are naked and open to his eyes (Hebrews 4:13). Your Father, therefore, wishes to administer [human affairs]: But thy providence, O Father, governeth it . For He would not be a father unless He was a provider: If you then being evil, know how to give good gifts to your children: how much more will your Father who is in heaven, give good things to them that ask him? (Matthew 7:11).

Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you. Here He points out three things.

1. He points out the kingdom of God as the end, because in the kingdom (regnum) of God is understood eternal beatitude. For then something is properly ruled (regitur) when it is submitted to the rulership (regulae) of the one governing. But in this life men are not completely submitted to God, because we are not without sins, and this [submission] will be in glory where we will perfectly do the Divine will: Blessed is he that shall eat bread in the kingdom of God (Luke 14:15).

2. He points out the correct means. For one advances to the kingdom of God by justice. Hence, if you wish to go to the kingdom of God it is needful that you keep the justice of the kingdom. And He says, justice, not simply, but his, because justice is twofold: man’s justice, by which man presumes by his own strength to be able to fulfill God’s commandments, and God’s justice, by which, with the help of grace, man believes that he can be saved: They, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God (Romans 10:3).

3. The third thing that He points out is, and all these things shall be added unto you. A generous seller of his possessions gives and adds something, and we have agreed with God for a penny a day (Matthew 20:2), which is eternal life. Hence, whatever He adds besides, all is a certain addition and there is no computation, and this is what is said, and all these things shall be added unto you. He does not say, ‘shall be given’: The Lord will not afflict the soul of the just with famine (Proverbs 10:3), and, Give me neither beggary, nor riches: give me only the necessaries of life (Proverbs 30:8).

And notice that Seek ye first can be understood in two ways, as an end or reward, and in this way He says, Seek ye first the kingdom of God, and not temporal things. For we ought not to preach the Gospel so that we may eat, but vice versa. If you do not firstly seek the kingdom of God, you pervert the order.

And it should be known that the Lord likewise teaches in His prayer, where the seven petitions are set forth, that firstly we ought to seek God’s good itself, namely, His glory, [hence it is said, “Hallowed be thy name”]. In other petitions, however, we ought to seek firstly God’s kingdom [hence, “Thy kingdom come”], secondly, His justice [hence, “Thy will be done”], and thirdly, [we ought to seek virtues and merits, hence,] “Thy will be done,” [fourthly, we ought to seek the necessities of life,] which are to be added unto you, [hence], “Give us this day our supersubstantial bread,” etc.

But contrary to these words, And all these things shall be added unto you, Augustine objects that the Apostle says, Even unto this hour we both hunger and thirst and are naked and are buffeted and have no fixed abode (1 Corinthians 4:11), and, I have labored in hunger and thirst, in fastings often, in cold and nakedness (2 Corinthians 11:27). And he answers that God, as a wise doctor, knows what is expedient. Hence, as a doctor sometimes withdraws food on account of the health of the body, so God, on account of the health of the soul, withdraws temporal things because it is for our good: namely, so that past sins are punished and we may be on our guard against future sins, and for the good of others, so that by seeing our patience they may advance towards the good.

Be not therefore solicitous for to morrow. Here He forbids solicitude for future things, and firstly, He sets forth His admonition, and secondly, He explains it, where it is said, For the morrow will be solicitous for itself. He says, therefore, Be not therefore solicitous for to morrow.

And observe that the Lord also does not intend to forbid that a man be somewhat solicitous concerning what he ought to eat tomorrow. For He does not teach men to observe a greater perfection than the Apostles themselves observed; for He had a purse, as it is said in John concerning Judas, who was carrying the Lord’s money. Hence, He did not teach what He did not do, who began to do and to teach (Acts 1:1), and again, the Apostles gathered victuals, as it is said in Acts (Acts 11:28–30). Hence, here four expositions are set forth, of which the last is the most literal.

The first is Augustine’s, who says the following: Be not therefore solicitous for to morrow, meaning for temporal things. Tomorrow, however, is put for the future in Scripture; temporal things, however, are altered through yesterday and tomorrow: While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal: but the things which are not seen, are eternal (2 Corinthians 4:18). But these temporal things, which pertain to time, have their own annexed solicitude, and therefore He says, for the morrow will be solicitous for itself. Sufficient for the day, meaning for the present life, is the evil thereof, meaning the necessity by which we are forced to provide concerning temporal things. And the evil thereof is said, because it is derived from the fault of the first parent.

Chrysostom expounds the passage as follows. Things that are accumulated are always accumulated so that they may suffice for a long time. Hence, Be not solicitous, meaning, for accumulating superfluous things. For the morrow will be solicitous for itself, meaning, a superfluity of temporal things finds for itself solicitude because men are solicitous how they may snatch away these riches for themselves. Sufficient for the day, meaning, it suffices that you accept the necessities of life.

Hilary expounds the passage as follows. In any action two things are to be considered, namely, the action itself and the result of the action. For the fact that man sows this thing is a certain action, but what he ought to gain, this indeed is the outcome. Therefore, the Lord wishes that concerning those things which do not depend upon us, we ought not to be solicitous, and this is a more literal and subtler exposition. The fourth exposition is Jerome’s, and is straightforward. Be not solicitous is not to be understood concerning a future time, but He wants that solicitude which ought to apply to the future not be in the present. For in the time of harvesting there are harvesters, and not at the time of gathering grapes, and not vice versa, and this exposition is consonant with the literal meaning.

The morrow, meaning a future time, will have its own cares. Sufficient for the day is the evil thereof, meaning, affliction and hardship are in this way said [to be evil]: The affliction of an hour maketh one forget great delights .