Catena Fidei

Thomas Aquinas · Catena Aurea · Chapter 6

Passages · 265

Matthew 6:1

Glossa Ordinaria on Matthew 6:1 — Christ having now fulfilled the Law in respect of commandments, begins to fulfil it in respect of promises, that we may do God’s commandments for heavenly wages, not for the earthly which the Law held out. All…vatican.va
John Chrysostom on Matthew 6:1 — Yet be it known that the desire of fame is near a kin to virtue.vatican.va
Pseudo-Chrysostom on Matthew 6:1 — For when any thing truly glorious is done, there ostentation has its readiest occasion; so the Lord first shuts out all intention of seeking glory; as He knows that this is of all fleshly vices the most dangerous to…vatican.va
Augustine of Hippo on Matthew 6:1 — How great strength the love of human glory has, none feels, but he who has proclaimed war against it. For though it is easy for any not to wish for praise when it is denied him, it is difficult not to be pleased with…vatican.va
John Chrysostom on Matthew 6:1 (2) — Observe how He has begun as it were describing some beast hard to be discerned, and ready to steal upon him who is not greatly on his guard against it; it enters in secretly, and carries off insensibly all those…vatican.va
Pseudo-Chrysostom on Matthew 6:1 (2) — And therefore he enjoins this to be more carefully avoided, “Take heed that ye do not your righteousness before men.” It is our heart we must watch, for it is an invisible serpent that we have to guard against, which…vatican.va
Gregory the Great on Matthew 6:1 — If then we seek the fame of giving, we make even our public deeds to be hidden in His sight; for if herein we seek our own glory, then they are already cast out of His sight, even though there be many by whom they…vatican.va
Augustine of Hippo on Matthew 6:1 (2) — In saying only, “That ye be seen of men,” without any addition, He seems to have forbidden that we should make that the end of our actions. For the Apostle who declared, “If I yet pleased men, I should not be the…vatican.va
Augustine of Hippo on Matthew 6:1 (3) — He says this, “that ye be seen of men,” because there are some who so do their righteousness before men that themselves may not be seen, but that the works themselves may be seen, and their Father who is in heaven…vatican.va
Augustine of Hippo on Matthew 6:1 (4) — That He adds, “Otherwise ye shall not have your reward before your Father who is in heaven,” signifies no more than that we ought to take heed that we seek not praise of men in reward of our words.vatican.va
Pseudo-Chrysostom on Matthew 6:1 (3) — What shall you receive from God, who have given God nothing? What is done for God’s sake is given to God, and received by Him; but what is done because of men is cast to the winds. But that wisdom is it, to bestow…vatican.va

Matthew 6:2–4

Augustine of Hippo on Matthew 6:2–4 — Above the Lord had spoken of righteousness in general. He now pursues it through its different parts.vatican.va
Pseudo-Chrysostom on Matthew 6:2–4 — He opposes three chief virtues, alms, prayer, and fasting, to three evil things against which the Lord undertook the war of temptation. For He fought for us in the wilderness against gluttony; against covetousness on…vatican.va
Ambrosiaster on Matthew 6:2–4 — The sum of all Christian discipline is comprehended in mercy and piety, for which reason He begins with almsgiving.vatican.va
Pseudo-Chrysostom on Matthew 6:2–4 (2) — The trumpet stands for every act or word that tends to a display of our works; for instance, to do alms if we know that some other person is looking on, or at the request of another, or to a person of such condition…vatican.va
Augustine of Hippo on Matthew 6:2–4 (2) — Thus what He says, “Do not sound a trumpet before thee,” refers to what He had said above, “Take heed that ye do not your righteousness before men.”vatican.va
Jerome on Matthew 6:2–4 — He who sounds a trumpet before him when he does alms is a hypocrite. Whence he adds, “as the hypocrites do.”vatican.va
Isidore of Seville on Matthew 6:2–4 — The name ‘hypocrite’ is derived from the appearance of those who in the shows are disguised in masks, variously coloured according to the character they represent, sometimes male, sometimes female, to impose on the…vatican.va
Augustine of Hippo on Matthew 6:2–4 (3) — As then the hypocrites, (a word meaning ‘one who feigns,’) as personating the characters of other men, act parts which are not naturally their own - for he who personates Agamemnon, is not really Agamemnon, but…vatican.va
Glossa Ordinaria on Matthew 6:2–4 — In the words, “in the streets and villages,” he marks the public places which they selected; and in those, “that they may receive honour of men,” he marks their motive.vatican.va
Gregory the Great on Matthew 6:2–4 — It should be known, that there are some who wear the dress of sanctity, and are not able to work out the merit of perfection, yet who must in no wise be numbered among the hypocrites, because it is one thing to sin…vatican.va
Augustine of Hippo on Matthew 6:2–4 (4) — And such sinners receive from God the Searcher of hearts none other reward than punishment of their deceitfulness; “Verily I say unto you, they have their reward.”vatican.va
Jerome on Matthew 6:2–4 (2) — A reward not of God, but of themselves, for they receive praise of men, for the sake of which it was that they practised their virtues.vatican.va
Augustine of Hippo on Matthew 6:2–4 (5) — This refers to what He had said above, “Otherwise ye shall have no reward of your Father which is in heaven;” and He goes on to shew them that they should not do their alms as the hypocrites, but teaches them how…vatican.va
John Chrysostom on Matthew 6:2–4 — “Let not thy left hand know what thy right hand doeth,” is said as an extreme expression, as much as to say, If it were possible, that you should not know yourself, and that your very hands should be hid from your…vatican.va
Pseudo-Chrysostom on Matthew 6:2–4 (3) — The Apostles in the book of the Constitutions, interpret thus; The right hand is the Christian people which is at Christ’s right hand; the left hand is all the people who are on His left hand. He means then, that…vatican.va
Augustine of Hippo on Matthew 6:2–4 (6) — But according to this interpretation, it will be no fault to have a respect to pleasing the faithful; and yet we are forbidden to propose as the end of any good work the pleasing of any kind of men. Yet if you would…vatican.va
Pseudo-Chrysostom on Matthew 6:2–4 (4) — For it is impossible that God should leave in obscurity any good work of man; but He makes it manifest in this world, and glorifies it in the next world, because it is the glory of God; as likewise the Devil…vatican.va
Augustine of Hippo on Matthew 6:2–4 (7) — But in the Greek copies, which are earlier, we have not the word, “openly.”vatican.va
John Chrysostom on Matthew 6:2–4 (2) — If therefore you desire spectators of your good deeds, behold you have not merely Angels and Archangels, but the God of the universe.vatican.va

Matthew 6:5–6

Pseudo-Chrysostom on Matthew 6:5–6 — Solomon says, “Before prayer, prepare thy soul.” This he does who comes to prayer doing alms; for good works stir up the faith of the heart, and give the soul confidence in prayer to God. Alms then are a preparation…vatican.va
Augustine of Hippo on Matthew 6:5–6 — He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but shewed the manner of doing them.vatican.va
Pseudo-Chrysostom on Matthew 6:5–6 (2) — Prayer is as it were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it is not made vile by being done to be seen of men.vatican.va
John Chrysostom on Matthew 6:5–6 — He calls them hypocrites, because feigning that they are praying to God, they are looking round to men; and He adds, “they love to pray in the synagogues.”vatican.va
Pseudo-Chrysostom on Matthew 6:5–6 (3) — But I suppose that it is not the place that the Lord here refers to, but the motive of him that prays; for it is praiseworthy to pray in the congregation of the faithful, as it is said, “in your Churches bless ye…vatican.va
Glossa Ordinaria on Matthew 6:5–6 — Or, “the corners of the streets,” are the places where one way crosses another, and makes four cross-ways.vatican.va
Pseudo-Chrysostom on Matthew 6:5–6 (4) — He forbids us to pray in an assembly with the intent of being seen of that assembly, as He adds, “that they may be seen of men.” He that prays therefore should do nothing singular that might attract notice; as crying…vatican.va
Augustine of Hippo on Matthew 6:5–6 (2) — Not that the mere being seen of men is an impiety, but the doing this, in order to be seen of men.vatican.va
John Chrysostom on Matthew 6:5–6 (2) — It is a good thing to be drawn away from the thought of empty glory, but especially in prayer. For our thoughts are apt to stray of themselves; if then we address ourselves to prayer with this disease upon us, how…vatican.va
Augustine of Hippo on Matthew 6:5–6 (3) — The privity of other men is to be so far shunned by us, as it leads us to do any thing with this mind that we look for the fruit of their applause.vatican.va
Pseudo-Chrysostom on Matthew 6:5–6 (5) — “Verily I say unto you, they have received their reward,” for every man where he sows there he reaps, therefore they who pray because of men, not because of God, receive praise of men, not of God.vatican.va
John Chrysostom on Matthew 6:5–6 (3) — He says, have received, because God was ready to give them that reward which comes from Himself, but they prefer rather that which comes from men. He then goes on to teach how we should pray.vatican.va
Jerome on Matthew 6:5–6 — This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying.vatican.va
Pseudo-Chrysostom on Matthew 6:5–6 (6) — That none should be there present save he only who is praying, for a witness impedes rather than forwards prayer.vatican.va
Cyprian of Carthage on Matthew 6:5–6 — The Lord has bid us in His instructions to pray secretly in remote and withdrawn places, as best suited to faith; that we may be assured that God who is present every where hears and sees all, and in the fulness of…vatican.va
Pseudo-Chrysostom on Matthew 6:5–6 (7) — We may also understand by “the door of the chamber,” the mouth of the body; so that we should not pray to God with loudness of tone, but with silent heart, for three reasons. First, because God is not to be gained by…vatican.va
John Cassian on Matthew 6:5–6 — Also we should observe close silence in our prayers, that our enemies, who are ever most watchful to ensnare us at that time, may not know the purport of our petition.vatican.va
Augustine of Hippo on Matthew 6:5–6 (4) — Or, by our chambers are to be understood our hearts, of which it is spoken in the fourth Psalm; “What things ye utter in your hearts, and wherewith ye are pricked in your chambers.” [Ps 4:4] “The door” is the bodily…vatican.va
Cyprian of Carthage on Matthew 6:5–6 (2) — What insensibility is it to be snatched wandering off by light and profane imaginings, when you are presenting your entreaty to the Lord, as if there were aught else you ought rather to consider than that your…vatican.va
Augustine of Hippo on Matthew 6:5–6 (5) — The door then must be shut, that is, we must resist the bodily sense, that we may address our Father in such spiritual prayer as is made in the inmost spirit, where we pray to Him truly in secret.vatican.va
Remigius of Auxerre on Matthew 6:5–6 — Let it be enough for you that He alone know your petitions, who knows the secrets of all hearts; for He Who sees all things, the same shall listen to you.vatican.va
John Chrysostom on Matthew 6:5–6 (4) — He said not ‘shall freely give thee,’ but, “shall reward thee;” thus He constitutes Himself your debtor.vatican.va

Matthew 6:7–8

Augustine of Hippo on Matthew 6:7–8 — As the hypocrites use to set themselves so as to be seen in their prayers, whose reward is to be acceptable to men; so the Ethnici (that is, the Gentiles) use to think that they shall be heard for their much…vatican.va
John Cassian on Matthew 6:7–8 — We should indeed pray often, but in short form, lest if we be long in our prayers, the enemy that lies in wait for us, might suggest something for our thoughts.vatican.va
Augustine of Hippo on Matthew 6:7–8 (2) — Yet to continue long in prayer is not, as some think, what is here meant, by “using many words.” For much speaking is one thing, and an enduring fervency another. For of the Lord Himself it is written, that He…vatican.va
John Chrysostom on Matthew 6:7–8 — Hereby He dissuades from empty speaking in prayer; as, for example, when we ask of God things improper, as dominions, fame, overcoming of our enemies, or abundance of wealth. He commands then that our prayers should…vatican.va
Glossa Ordinaria on Matthew 6:7–8 — What He condemns is many words in praying that come of want of faith; “as the Gentiles do.” For a multitude of words were needful for the Gentiles, seeing the daemons could not know for what they petitioned, until…vatican.va
Augustine of Hippo on Matthew 6:7–8 (3) — And truly all superfluity of discourse has come from the Gentiles, who labour rather to practise their tongues than to cleanse their hearts, and introduce this art of rhetoric into that wherein they need to persuade God.vatican.va
Gregory the Great on Matthew 6:7–8 — True prayer consists rather in the bitter groans of repentance, than in the repetition of set forms of words.vatican.va
Augustine of Hippo on Matthew 6:7–8 (4) — For we use many words then when we have to instruct one who is in ignorance, what need of them to Him who is Creator of all things; “Your heavenly Father knoweth what ye have need of before you ask Him”vatican.va
Jerome on Matthew 6:7–8 — Or this there starts up a heresy of certain Philosophers [margin note: Epicureans] who taught the mistaken dogma that if God knows for what we shall pray, and, before we ask, knows what we need, our prayer is…vatican.va
John Chrysostom on Matthew 6:7–8 (2) — You do not then pray in order to teach God your wants, but to move Him, that you may become His friend by the importunity of your applications to Him, that you may be humbled, that you may be reminded of your sins.vatican.va
Augustine of Hippo on Matthew 6:7–8 (5) — Nor ought we to use words in seeking to obtain of God what we would, but to seek with intense and fervent application of mind, with pure love, and suppliant spirit.vatican.va
Augustine of Hippo on Matthew 6:7–8 (6) — But even with words we ought at certain periods to make prayer to God, that by these signs of things we may keep ourselves in mind, and may know what progress we have made in such desire, and may stir up ourselves…vatican.va
Augustine of Hippo on Matthew 6:7–8 (7) — Still it may be asked, what is the use of prayer at all, whether made in words or in meditation of things, if God knows already what is necessary for us. The mental posture of prayer calms and purifies the soul, and…vatican.va

Matthew 6:9

Glossa Ordinaria on Matthew 6:9 — Amongst His other saving instructions and divine lessons, wherewith He counsels believers, He has set forth for us a form of prayer in few words; thus giving us confidence that will be quickly granted, for which He…vatican.va
Cyprian of Carthage on Matthew 6:9 — He who gave to us to live, taught us also to pray, to the end, that speaking to the Father in the prayer which the Son hath taught, we may receive a readier hearing. It is praying like friends and familiars to offer…vatican.va
Glossa Ordinaria on Matthew 6:9 (2) — Yet we do not confine ourselves wholly to these words, but use others also conceived in the same sense, with which our heart is kindled.vatican.va
Augustine of Hippo on Matthew 6:9 — Since in every entreaty we have first to propitiate the good favour of Him whom we entreat, and after that mention what we entreat for; and this we commonly do by saying something in praise of Him whom we entreat,…vatican.va
John Chrysostom on Matthew 6:9 — For what hurt does such kindred with those beneath us, when we are all alike kin to One above us? For who calls God Father, in that one title confesses at once the forgiveness of sins, the adoption, the heirship, the…vatican.va
Cyprian of Carthage on Matthew 6:9 (2) — We say not My Father, but “Our Father,” for the teacher of peace and master of unity would not have men pray singly and severally, since when any prays, he is not to pray for himself only. Our prayer is general and…vatican.va
Pseudo-Chrysostom on Matthew 6:9 — To pray for ourselves it is our necessity compels us, to pray for others brotherly charity instigates.vatican.va
Glossa Ordinaria on Matthew 6:9 (3) — Also because He is a common Father of all, we say, “Our Father;” not “My Father” which is appropriate to Christ alone, who is his Son by nature.vatican.va
Pseudo-Chrysostom on Matthew 6:9 (2) — “Which are in heaven,” is added, that we may know that we have a heavenly Father, and may blush to immerse ourselves wholly in earthly things when we have a Father in heaven.vatican.va
John Cassian on Matthew 6:9 — And that we should speed with strong desire thitherward where our Father dwells.vatican.va
John Chrysostom on Matthew 6:9 (2) — “In heaven,” not confining God’s presence to that, but withdrawing the thoughts of the petitioner from earth and fixing them on things above.vatican.va
Augustine of Hippo on Matthew 6:9 (2) — Or; “in heaven” is among the saints and the righteous men; for God is not contained in space. For the heavens literally are the upper parts of the universe, and if God be thought to be in them, then are the birds of…vatican.va
Augustine of Hippo on Matthew 6:9 (3) — Having named Him to whom prayer is made and where He dwells, let us now see what things they are for which we ought to pray. But the first of all the things that are prayed for it, “Hallowed be thy name,” not…vatican.va
John Chrysostom on Matthew 6:9 (3) — Or, He bids us in praying beg that God may be glorified in our life; as if we were to say, Make us to live so that all things may glorify Thee through us. For “hallowed” signifies the same as glorified. It is a…vatican.va
Cyprian of Carthage on Matthew 6:9 (3) — Otherwise, we say this not as wishing for God to be made holy by our prayers, but asking of Him for His name to be kept holy in us. For seeing He Himself has said, “Be ye holy, for I also am holy,” [Lev. 20:7] it is…vatican.va
Augustine of Hippo on Matthew 6:9 (4) — But why is this perseverance asked of God, if, as the Pelagians say, it is not given by God? Is it not a mocking petition to ask of God what we know is not given by Him, but is in the power of man himself to attain?vatican.va
Cyprian of Carthage on Matthew 6:9 (4) — For this we daily make petition, since we need a daily sanctification, in order that we who sin day by day, may cleanse afresh our offences by a continual sanctification.vatican.va

Matthew 6:10

Glossa Ordinaria on Matthew 6:10 — It follows suitably, that after our adoption as sons, we should ask a kingdom which is due to sons.vatican.va
Augustine of Hippo on Matthew 6:10 — This is not so said as though God did not now reign on earth, or had not reigned over it always. “Come,” must therefore be taken for “be manifested to men.” For none shall then be ignorant of His kingdom, when His…vatican.va
Jerome on Matthew 6:10 — Either it is a general prayer for the kingdom of the whole world that the reign of the Devil may cease; or for the kingdom in each of us that God may reign there, and that sin may not reign in our mortal body.vatican.va
Cyprian of Carthage on Matthew 6:10 — Or; it is that kingdom which was promised to us by God, and bought with Christ’s blood; that we who before in the world have been servants, may afterwards reign under the dominion of Christ.vatican.va
Augustine of Hippo on Matthew 6:10 (2) — For the kingdom of God will come whether we desire it or not. But herein we kindle our desires towards that kingdom, that it may come to us, and that we may reign in it.vatican.va
John Cassian on Matthew 6:10 — Or, because the Saint knows by the witness of his conscience, that when the kingdom of God shall appear, he shall be partaker therein.vatican.va
Jerome on Matthew 6:10 (2) — But be it noted, that it comes of high confidence, and of an unblemished conscience only, to pray for the kingdom of God, and not to fear the judgment.vatican.va
Cyprian of Carthage on Matthew 6:10 (2) — The kingdom of God may stand for Christ Himself, whom we day by day wish to come, and for whose advent we pray that it may be quickly manifested to us. As He is our resurrection, because in Him we rise again, so may…vatican.va
Augustine of Hippo on Matthew 6:10 (3) — When they pray, “Let thy kingdom come,” what else do they pray for who are already holy, but that they may persevere in that holiness they now have given unto them? For no otherwise will the kingdom of God come, than…vatican.va
Augustine of Hippo on Matthew 6:10 — In that kingdom of blessedness the happy life will be made perfect in the Saints as it now is in the heavenly Angels; and therefore after the petition, “Thy kingdom come,” follows, “Thy will be done as in heaven, so…vatican.va
John Chrysostom on Matthew 6:10 — See how excellently this follows; having taught us to desire heavenly things by that which He said, “Thy kingdom come,” before we come to Heaven He bids us make this earth into Heaven, in that saying, “Thy will be…vatican.va
Jerome on Matthew 6:10 — Let them be put to shame by this text who falsely affirm that there are daily falls [margin note: ruinas] in Heaven. [ed. note: There were various opinions in the first ages about the indefectibility and perfection…vatican.va
Augustine of Hippo on Matthew 6:10 (2) — Or; as by the righteous, so by sinners; as if He had said, As the righteous do Thy will, so also may sinners; either by turning to Thee, or in receiving every man his just reward, which shall be in the last judgment.…vatican.va
Cyprian of Carthage on Matthew 6:10 — We ask not that God may do His own will, but that we may be enabled to do what He wills should be done by us; and that it may be done in us we stand in need of that will, that is, of God’s aid and protection; for no…vatican.va
John Chrysostom on Matthew 6:10 (2) — For virtue is not of our own efforts, but of grace from above. Here again is enjoined on each one of us prayer for the whole world, inasmuch as we are not to say, Thy will be done in me, or in us; but throughout the…vatican.va
Augustine of Hippo on Matthew 6:10 (3) — From this passage is clearly shewn against the Pelagians that the beginning of faith is God’s gift, when Holy Church prays for unbelievers that they may begin to have faith. Moreover, seeing it is done already in the…vatican.va
Pseudo-Chrysostom on Matthew 6:10 — These words, “As in heaven so in earth,” must be taken as common to all three preceding petitions. Observe also how carefully it is worded; He said not, Father, hallow Thy name in us, Let Thy kingdom come on us, Do…vatican.va

Matthew 6:11

Augustine of Hippo on Matthew 6:11 — These three things therefore which have been asked in the foregoing petitions, are begun here on earth, and according to our proficiency are increased in us; but in another life, as we hope, they shall be…vatican.va
Jerome on Matthew 6:11 — The Greek word here which we render, ‘supersubstantialis,’ is ἐπιούσιος. The LXX often make use of the word, περιούσιος, by which we find, on reference to the Hebrew, they always render the word, sogola. [ed. note,…vatican.va
Cyprian of Carthage on Matthew 6:11 — For Christ is the bread of life, and this bread belongs not to all men, but to us. This bread we pray that it be given day by day, lest we who are in Christ, and who daily receive the Eucharist for food of salvation,…vatican.va
Augustine of Hippo on Matthew 6:11 (2) — Here then the saints ask for perseverance of God, when they pray that they may not be separated from the body of Christ, but may abide in that holiness, committing no crime.vatican.va
Pseudo-Chrysostom on Matthew 6:11 — Or by ‘supersubstantialis’ may be intended, ‘daily.’ [ed. note: Pseudo-Chrys. reads or translates ‘quotidianus,’ he does not introduce the word ’supersubstantialis’ at all.]vatican.va
John Cassian on Matthew 6:11 — In that He says, “this day,” He shews that it is to be daily taken, and that this prayer should be offered at all seasons, seeing there is no day on which we have not need, by the receiving of this bread, to confirm…vatican.va
Augustine of Hippo on Matthew 6:11 (3) — There is here a difficulty created by the circumstance of there being many in the East, who do not daily communicate in the Lord’s Supper. And they defend their practice on the ground of ecclesiastical authority,…vatican.va
John Cassian on Matthew 6:11 (2) — Though the expression to-day may be understood of this present life; thus, Give us this bread while we abide in this world.vatican.va
Jerome on Matthew 6:11 (2) — We may also interpret the word ‘supersubstantialis’ otherwise, as that which is above all other substances, and more excellent than all creatures, to wit, the body of the Lord.vatican.va
Augustine of Hippo on Matthew 6:11 (4) — Or by “daily” we may understand spiritual, namely, the divine precepts which we ought to meditate and work.vatican.va
Gregory the Great on Matthew 6:11 — We call it our bread, yet pray that it may be given us, for it is God’s to give, and is made ours by our receiving it.vatican.va
Jerome on Matthew 6:11 (3) — Others understand it literally according to that saying of the Apostle, “Having food and raiment, let us therewith be content,” that the saints should have care only of present food; as it follows, “Take no thought…vatican.va
Augustine of Hippo on Matthew 6:11 (5) — So that herein we ask for a sufficiency of all things necessary under the one name of bread.vatican.va
Pseudo-Chrysostom on Matthew 6:11 (2) — We pray, “Give us this day our daily bread,” not only that we may have what to eat, which is common to both righteous and sinners; but that what we eat we may receive at the hand of God, which belongs only to the…vatican.va
Augustine of Hippo on Matthew 6:11 (6) — Some one may perhaps find a difficulty in our here praying that we may obtain necessaries of this life, such as food and raiment, when the Lord has instructed us, “Be not ye careful what ye shall eat, or wherewithal…vatican.va
Augustine of Hippo on Matthew 6:11 (7) — But to wish for the necessaries of life and no more, is not improper; for such sufficiency is not sought for its own sake, but for the health of the body, and for such garb and appliances of the person, as may make…vatican.va
John Chrysostom on Matthew 6:11 — It should be thought upon how when He had delivered to us this petition, “Thy will be done as in heaven so in earth,” then because He spake to men in the flesh, and not like angelic natures without passion or…vatican.va
Pseudo-Chrysostom on Matthew 6:11 (3) — And these words at first sight might seem to forbid our having it prepared for the morrow, or after the morrow. If this were so, this prayer could only suit a few; such as the Apostles who travelled hither and…vatican.va
Cyprian of Carthage on Matthew 6:11 (2) — Justly therefore does the disciple of Christ make petition for today’s provision, without indulging excessive longings in his prayer. It were a self-contradicting and incompatible thing for us who pray that the…vatican.va
Pseudo-Chrysostom on Matthew 6:11 (4) — Or; He adds, “daily,” that a man may eat so much only as natural reason requires, not as the lust of the flesh urges. For if you expend on one banquet as much as would suffice you for a hundred days, you are not…vatican.va
Jerome on Matthew 6:11 (4) — In the Gospel, entitled The Gospel according to the Hebrew, ‘supersubstantialis’ is rendered, ‘mohar,’ that is, ‘tomorrow’s; so that the sense would be, Give us today tomorrow’s bread; i.e. for the time to come.vatican.va

Matthew 6:12

Cyprian of Carthage on Matthew 6:12 — After supply of food, next pardon of sin is asked for, that he who is fed of God may live in God, and not only the present and passing life be provided for, but the eternal also; whereunto we may come, if we receive…vatican.va
Augustine of Hippo on Matthew 6:12 — With this weapon the Pelagian heretics received their deathblow, who dare to say that a righteous man is free altogether from sin in this life, and that of such is at this present time composed a Church, “having…vatican.va
John Chrysostom on Matthew 6:12 — That this prayer is meant for the faithful, both the laws of the Church teach, and the beginning of the prayer which instructs us to call God Father. In thus bidding the faithful pray for forgiveness of sin, He shews…vatican.va
Cyprian of Carthage on Matthew 6:12 (2) — He then who taught us to pray for our sins, has promised us that His fatherly mercy and pardon shall ensue. But He has added a rule besides, binding us under the fixed condition and responsibility, that we are to ask…vatican.va
Gregory the Great on Matthew 6:12 — That good which in our penitence we ask of God, we should first turn and bestow on our neighbour.vatican.va
Augustine of Hippo on Matthew 6:12 (2) — This is not said of debts of money only, but of all things in which any sins against us, and among these also of money, because that he sins against you, who does not return money due to you, when he has whence he…vatican.va
Pseudo-Chrysostom on Matthew 6:12 — With what hope then does he pray, who cherishes hatred against another by whom he has been wronged? As he prays with a falsehood on his lips, when he says, I forgive, and does not forgive, so he asks indulgence of…vatican.va
Augustine of Hippo on Matthew 6:12 (3) — Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this…vatican.va

Matthew 6:13

Pseudo-Chrysostom on Matthew 6:13 — As He had above put many high things into men’s mouths, teaching them to call God their Father, to pray that His kingdom might come; so now He adds a lesson of humility, when He says, “and lead us not into temptation.”vatican.va
Augustine of Hippo on Matthew 6:13 — Some copies read, “Carry us not,” [margin note: inferas] an equivalent word, both being a translation of one Greek word, εἰσενέγκῃς. Many in interpreting say, ‘Suffer us not to be led into temptation,’ as being what…vatican.va
Cyprian of Carthage on Matthew 6:13 — Herein it is shewn that the adversary can nothing avail against us, unless God first permit him; so that all our fear and devotion ought to be addressed to God.vatican.va
Augustine of Hippo on Matthew 6:13 (2) — But it is one thing to be led into temptation, another to be tempted; for without temptation none can be approved, either to himself or to another; but every man is fully known to God before all trial. Therefore we…vatican.va
Augustine of Hippo on Matthew 6:13 (3) — When then we say, “Lead us not into temptation,” what we ask is, that we may not, deserted by His aid, either consent through the subtle snares, or yield to the forcible might, or any temptation.vatican.va
Cyprian of Carthage on Matthew 6:13 (2) — And in so praying we are cautioned of our own infirmity and weakness, lest any presumptuously exalt himself; that while a humble and submissive confession comes first, and all is referred to God, whatever we…vatican.va
Augustine of Hippo on Matthew 6:13 (4) — When the Saints pray, “Lead us not into temptation,” what else do they pray for than that they may persevere in their sanctity. This once granted - and that it is God’s gift this, that of Him we ask it, shews - none…vatican.va
Augustine of Hippo on Matthew 6:13 — We ought to pray not only that we may not be led into evil from which we are at present free; but further that we may be set free from that into which we have already been led. Therefore it follows, “Deliver us from…vatican.va
Cyprian of Carthage on Matthew 6:13 — After all these preceding petitions, at the conclusion of the prayer comes a sentence, comprising shortly and collectively the whole of our petitions and desires. For there remains nothing beyond for us to ask for,…vatican.va
Augustine of Hippo on Matthew 6:13 (2) — This petition with which the Lord’s Prayer concludes is of such extent, that a Christian man in whatever tribulation cast, will in this petition utter groans, in this shed tears, here begin and here end his prayer.…vatican.va
Jerome on Matthew 6:13 — “Amen,” which appears here at the close, is the seal of the Lord’s Prayer. Aquila rendered ‘faithfully’ - we may perhaps ‘truly.’vatican.va
Cyprian of Carthage on Matthew 6:13 (2) — We need not wonder, dearest brethren, that this is God’s prayer, seeing how His instruction comprises all our petitioning, in one saving sentence. This had already been prophesied by Isaiah the Prophet, “A short word…vatican.va
Augustine of Hippo on Matthew 6:13 (3) — And whatever other words we may use, either introductory to quicken the affections, or in conclusion to add to them, we say nothing more than is contained in the Lord’s Prayer if we pray rightly and connectedly. For…vatican.va
Augustine of Hippo on Matthew 6:13 (4) — This number of petitions seems to answer to the seven-fold number of the beatitudes. If it is the fear of God by which are made “blessed the poor in spirit, for theirs is the kingdom of heaven,” let us ask that the…vatican.va
John Chrysostom on Matthew 6:13 — Having made us anxious by the mention of our enemy, in this that He has said, “Deliver us from evil,” He again restores confidence by that which is added in some copies, “For thine is the kingdom, and the power, and…vatican.va
Pseudo-Chrysostom on Matthew 6:13 — This is also connected with the foregoing. “Thine is the kingdom” has reference to “Thy kingdom come,” that none should therefore say, “God has no kingdom on earth. The power,” answers to “Thy will be done, as in…vatican.va

Matthew 6:14–15

Rabanus Maurus on Matthew 6:14–15 — By the word, “Amen.” He shews that without doubt the Lord will bestow all things that are rightly asked, and by those that do not fail in observing the annexed condition, “For if ye forgive men their sins, your…vatican.va
Augustine of Hippo on Matthew 6:14–15 — Here we should not overlook that of all the petitions enjoined by the Lord, He judged that most worthy of further enforcement, which relates to forgiveness of sins, in which He would have us merciful; which is the…vatican.va
Pseudo-Chrysostom on Matthew 6:14–15 — He does not say that God will first forgive us, and that we should after forgive our debtors. For God knows how treacherous the heart of man is, and that though they should have received forgiveness themselves, yet…vatican.va
Augustine of Hippo on Matthew 6:14–15 (2) — Whoever does not forgive him that in true sorrow seeks forgiveness, let him not suppose that his sins are by any means forgiven of the Lord.vatican.va
Cyprian of Carthage on Matthew 6:14–15 — For no excuse will abide you in the day of judgment, when you will be judged by your own sentence, and as you have dealt towards others, will be dealt with yourself.vatican.va
Jerome on Matthew 6:14–15 — But if that which is written, “I said, Ye are gods, but ye shall die like men,” [Ps 82:6-7] is said to those who for their sins deserve to become men instead of gods, then they to whom sins are forgiven are rightly…vatican.va
John Chrysostom on Matthew 6:14–15 — He mentions heaven and the Father to claim our attention, for nothing so likens you to God, as to forgive him who has injured you. And it were indeed unmeet should the son of such a Father become a slave, and should…vatican.va

Matthew 6:16

Pseudo-Chrysostom on Matthew 6:16 — Forasmuch as that prayer which is offered in a humble spirit and contrite heart, shews a mind already strong and disciplined; whereas he who is sunk in self-indulgence cannot have a humble spirit and contrite heart;…vatican.va
Jerome on Matthew 6:16 — The word, “exterminare,” so often used in the ecclesiastical Scriptures though a blunder of the translators, has a quite different meaning from that in which it is commonly understood. It is properly said of exiles…vatican.va
Gregory the Great on Matthew 6:16 — For by the pale countenance, the trembling limbs, and the bursting sighs, and by all so great toil and trouble, nothing is in the mind but the esteem of men.vatican.va
Leo the Great on Matthew 6:16 — But that fasting is not pure, that comes not of reasons of continence, but of the arts of deceit.vatican.va
Pseudo-Chrysostom on Matthew 6:16 (2) — If then he who fasts, and makes himself of sad countenance, is a hypocrite, how much more wicked is he who does not fast, yet assumes a fictitious paleness of face as a token of fasting.vatican.va
Augustine of Hippo on Matthew 6:16 — On this paragraph it is to be specially noted, that not only in outward splendor and pomp, but even in the dress of sorrow and mourning, is there room for display, and that the more dangerous, inasmuch as it deceives…vatican.va
Remigius of Auxerre on Matthew 6:16 — The reward of the hypocrites’ fast is shewn, when it is added, “That they may seem to men to fast; verily I say unto you, They have their reward;” that is, that reward for which they looked.vatican.va

Matthew 6:17–18

Glossa Ordinaria on Matthew 6:17–18 — The Lord having taught us what we ought not to do, now proceeds to teach us what we ought to do, saying, “When thou fastest, anoint thy head, and wash thy face.”vatican.va
Augustine of Hippo on Matthew 6:17–18 — A question is here wont to be raised; for none surely would literally enjoin, that, as we wash our faces from daily habit, so we should have our heads anointed when we fast; a thing which all allow to be most…vatican.va
Pseudo-Chrysostom on Matthew 6:17–18 — Also if He bade us not to be of sad countenance that we might not seem to men to fast, yet if anointing of the head and washing of the face are always observed in fasting, they will become tokens of fasting.vatican.va
Jerome on Matthew 6:17–18 — But He speaks in accordance with the manner of the province of Palestine, where it is the custom on festival days to anoint the head. What He enjoins then is, that when we are fasting we should wear the appearance of…vatican.va
Pseudo-Chrysostom on Matthew 6:17–18 (2) — Therefore the simple interpretation of this is, that is added as an hyperbolical explanation of the command; as though He had said, Yea, so far should ye be from any display of your fasting, that if it might be…vatican.va
John Chrysostom on Matthew 6:17–18 — In almsgiving indeed, He did not say simply, ‘Do not your alms before men,’ but added, ‘to be seen of them.’ But in fasting and prayer He added nothing of this sort; because alms cannot be so done as to be altogether…vatican.va
Glossa Ordinaria on Matthew 6:17–18 (2) — That is, to thy heavenly Father, who is unseen, or who dwells in the heart through faith. He fasts to God who afflicts himself for the love of God, and bestows on others what he denies himself.vatican.va
Remigius of Auxerre on Matthew 6:17–18 — For it is enough for you that He who sees your conscience should be your rewarder.vatican.va
Pseudo-Chrysostom on Matthew 6:17–18 (3) — Spiritually interpreted - the face may be understood to mean the mental conscience. And as in the eyes of man a fair face has grace, so in the eyes of God a pure conscience has favour. This face the hypocrites,…vatican.va
Leo the Great on Matthew 6:17–18 — Fasting ought to be fulfilled not in abstinence of food only, but much more in cutting off vices. For when we submit ourselves to that discipline in order to withdraw that which is the nurse of carnal desires, there…vatican.va
Pseudo-Chrysostom on Matthew 6:17–18 (4) — Spiritually again, “thy head” denotes Christ. Give the thirsty drink and feed the hungry, and therein you have anointed your head, that is, Christ, who cries out in the Gospel, “In that ye have done this to one of…vatican.va
Gregory the Great on Matthew 6:17–18 — For God approves that fasting, which before His eyes opens the hands of alms. This then that you deny yourself, bestow on another, that wherein your flesh is afflicted, that of your needy neighbour may be refreshed.vatican.va
Augustine of Hippo on Matthew 6:17–18 (2) — Or; by the head we rightly understand the reason, because it is preeminent in the soul, and rules the other members of the man. Now anointing the head has some reference to rejoicing. Let him therefore joy within…vatican.va
Glossa Ordinaria on Matthew 6:17–18 (3) — Behold how every thing in the New Testament is not to be taken literally. It were ridiculous to be smeared with oil when fasting; but it is behoveful for the mind to be anointed with the spirit of His love, in whose…vatican.va
Pseudo-Chrysostom on Matthew 6:17–18 (5) — And truly we ought to wash our face, but to anoint, and not to wash, our head. For as long as we are in the body, our conscience is foul with sin. But Christ who is our head has done no sin.vatican.va

Matthew 6:19–21

John Chrysostom on Matthew 6:19–21 — When He has driven away the disease of vanity, He does well to bring in speech of contempt of riches. For there is no greater cause of desire of money than love of praise; for this men desire troops of slaves, horses…vatican.va
Augustine of Hippo on Matthew 6:19–21 — For if any does a work with the mind of gaining thereby an earthly good, how will his heart be pure while it is thus walking on earth? For any thing that is mingled with an inferior nature is polluted therewith,…vatican.va
Pseudo-Chrysostom on Matthew 6:19–21 — Otherwise; As the Lord had above taught nothing concerning alms, or prayer, or fasting, but had only checked a pretence of them, He now proceeds to deliver a doctrine of three portions, according to the division…vatican.va
John Chrysostom on Matthew 6:19–21 (2) — Saying, “Lay not up for yourselves treasure on earth,” He adds, “where rust and moth destroy,” in order to shew the insecurity of that treasure that is here, and the advantage of that which is in Heaven, both from…vatican.va
Rabanus Maurus on Matthew 6:19–21 — Here are three precepts according to the three different kinds of wealth. Metals are destroyed by rust, clothes by moth; but as there are other things which fear neither rust nor moth, as precious stones, He…vatican.va
Pseudo-Chrysostom on Matthew 6:19–21 (2) — Another reading is, “Where moth and banqueting consume.” For a threefold destruction awaits all the goods of this life. They either decay and are eaten of moths as cloth; or are consumed by their master’s luxurious…vatican.va
Rabanus Maurus on Matthew 6:19–21 (2) — Allegorically; Rust denotes pride which obscures the brightness of virtue. Moth which privily eats out garments, is jealousy which frets into good intention, and destroys the bond of unity. Thieves denote heretics…vatican.va
Hilary of Poitiers on Matthew 6:19–21 — But the praise of Heaven is eternal, and cannot be carried off by invading thief, nor consumed by the moth and rust of envy.vatican.va
Augustine of Hippo on Matthew 6:19–21 (2) — By heaven in this place I understand not the material heavens, for every thing that has a body is earthly. But it behoves that the whole world be despised by him who lays up his treasure in that Heaven, of which it…vatican.va
Pseudo-Chrysostom on Matthew 6:19–21 (3) — Which then is better? To place it on earth where its security is doubtful, or in Heaven where it will be certainly preserved? What folly to leave it in this place whence you must soon depart, and not to send it…vatican.va
John Chrysostom on Matthew 6:19–21 (3) — But forasmuch as not every earthly treasure is destroyed by rust or moth, or carried away by thieves, He therefore brings in another motive, “For where your treasure is, there will your heart be also.” As much as to…vatican.va
Jerome on Matthew 6:19–21 — This must be understood not of money only, but of all our possessions. The god of a glutton is his belly; of a lover his lust; and so every man serves that to which he is in bondage; and has his heart there where his…vatican.va
Pseudo-Chrysostom on Matthew 6:19–21 (4) — Otherwise; He now teaches the benefit of almsgiving. He who places his treasure on earth has nothing to look for in Heaven; for why should he look up to Heaven where he has nothing laid up for himself? Thus he doubly…vatican.va

Matthew 6:22–23

John Chrysostom on Matthew 6:22–23 — Having spoken of the bringing the understanding into captivity because it was not easy to be understood of many, He transfers it to a sensible instance, saying, “The light of thy body is thy eye.” As though He had…vatican.va
Jerome on Matthew 6:22–23 — That is an illustration drawn from the senses. As the whole body is in darkness, where the eye is not single, so if the soul has lost her original brightness, every sense, or that whole part of the soul to which…vatican.va
Pseudo-Chrysostom on Matthew 6:22–23 — It seems that He is not here speaking of the bodily eye, or of the outward body that is seen, or He would have said, If thine eye be sound, or weak; but He says, “single,” and, “evil.” But if one have a benign yet…vatican.va
Jerome on Matthew 6:22–23 (2) — Those who have thick eye-sight see the lights multiplied; but the single and clear eye sees them single and clear.vatican.va
John Chrysostom on Matthew 6:22–23 (2) — Or; The eye He speaks of is not the external but the internal eye. The light is the understanding, through which the soul sees God. He whose heart is turned to God, has an eye full of light; that is, his…vatican.va
Hilary of Poitiers on Matthew 6:22–23 — Otherwise; from the office of the light of the eye, He calls it the light of the heart; which if it continue single and brilliant, will confer on the body the brightness of the eternal light, and pour again into the…vatican.va
Augustine of Hippo on Matthew 6:22–23 — Otherwise; by the eye here we may understand our purpose; if that be pure and right, all our works which we work according thereto are good. These He here calls the body, as the Apostle speaks of certain works as…vatican.va
Augustine of Hippo on Matthew 6:22–23 (2) — But acts which are known to be in themselves sins, are not to be done as with a good purpose; but such works only as are either good or bad, according as the motives from which they are done are either good or bad,…vatican.va
Gregory the Great on Matthew 6:22–23 — Otherwise; if the light that “is in thee,” that is, if what we have begun to do well, we overcloud with evil purpose, when we do things which we know to be in themselves evil, “how great is the darkness!”vatican.va
Remigius of Auxerre on Matthew 6:22–23 — Otherwise; faith is likened to a light, because by it the goings of the inner man, that is, action, are lightened, that he should not stumble according to that, “Thy word is a light to my feet.” [Ps 119:105] If that…vatican.va

Matthew 6:24

Pseudo-Chrysostom on Matthew 6:24 — The Lord had said above, that he that has a spiritual mind is able to keep his body free from sin; and that he who has not, is not able. Of this He here gives the reason, saying, “No man can serve two masters.”vatican.va
Glossa Ordinaria on Matthew 6:24 — Otherwise; it had been declared above, that good things become evil, when done with a worldly purpose. It might therefore have been said by some one, I will do good works from worldly and heavenly motives at once.…vatican.va
John Chrysostom on Matthew 6:24 — Or otherwise; in what had gone before He had restrained the tyranny of avarice by many and weighty motives, but He now adds yet more. Riches do not only harm us in that they arm robbers against us, and that they…vatican.va
Glossa Ordinaria on Matthew 6:24 (2) — Or; He seems to allude to two different kinds of servants; one kind who serve freely for love, another who serve servilely from fear. If then one serve two masters of contrary character from love, it must be that he…vatican.va
Jerome on Matthew 6:24 — “Mammon,” - riches are so termed in Syriac. Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the…vatican.va
Glossa Ordinaria on Matthew 6:24 (3) — By “mammon” is meant the Devil, who is the lord of money, not that he can bestow them unless where God wills, but because by means of them he deceives men.vatican.va
Augustine of Hippo on Matthew 6:24 — Whoso serves “mammon,” (that is, riches,) verily serves him, who, being for desert of his perversity set over these things of earth, is called by the Lord, “The prince of this world.” Or otherwise; who the two…vatican.va

Matthew 6:25

Augustine of Hippo on Matthew 6:25 — The Lord had taught above, that whoso desires to love God, and to take heed not to offend, should not think that he can serve two masters; lest though perhaps he may not look for superfluities, yet his heart may…vatican.va
John Chrysostom on Matthew 6:25 — He does not hereby mean that the spirit needs food, for it is incorporeal, but He speaks according to common usage, for the soul cannot remain in the body unless the body be fed.vatican.va
Augustine of Hippo on Matthew 6:25 (2) — Or we may understand the soul in this place to be put for the animal life.vatican.va
Jerome on Matthew 6:25 — Some manuscripts, add here, “nor what ye shall drink.” [ed. note, b: vid. Exod. xv. 34. and infra v. 31. The clause is also omitted by other versions, by Erasmus, Mill, and Bengel. Wetstein retains.] That which…vatican.va
Augustine of Hippo on Matthew 6:25 (3) — There are certain heretics called Euchitae [ed. note, c: The Euchites, who were so called from their profession of prayer, were properly fanatical Monks of the fourth and following centuries, but their name is often…vatican.va
Augustine of Hippo on Matthew 6:25 (4) — For they say the Apostle did not speak of personal labour, such as that of husbandmen or craftsmen, when he said, “Who will not work, neither let him eat.” [2 Thes 3:10] For he could not be so contrary to the Gospel…vatican.va
John Chrysostom on Matthew 6:25 (2) — Or we may connect the context otherwise; When the Lord had inculcated contempt of money, that none might say, How then shall we be able to live when we have given up our all? He adds, “Therefore I say unto you, Take…vatican.va
Glossa Ordinaria on Matthew 6:25 — That is, Be not withdrawn by temporal cares from things eternal.vatican.va
Jerome on Matthew 6:25 (2) — The command is therefore, “not to be anxious what we shall eat.” For it is also commanded, that in the sweat of our face we must eat bread. Toil therefore is enjoined, carking forbidden.vatican.va
Pseudo-Chrysostom on Matthew 6:25 — Bread may not be gained by carefulness of spirit, but by toil of body; and to them that will labour it abounds, God bestowing it as a reward of their industry; and is lacking to the idle, God withdrawing it as…vatican.va
Jerome on Matthew 6:25 (3) — He who has given the greater, will He not also give the less?vatican.va
Pseudo-Chrysostom on Matthew 6:25 (2) — For had He not willed that which was should be preserved, He had not created it; but what He so created that it should be preserved by food, it is necessary that He give it food, as long as He would have it to be…vatican.va
Hilary of Poitiers on Matthew 6:25 — Otherwise; Because the thoughts of the unbelievers were ill-employed respecting care of things future, cavilling concerning what is to be the appearance of our bodies in the resurrection, what the food in the eternal…vatican.va

Matthew 6:26–27

Pseudo-Chrysostom on Matthew 6:26–27 — Having confirmed our hope by this arguing from the greater to the less, He next confirms it by an argument from less to greater, “Behold the fowls of the air, they sow not, neither do they reap.”vatican.va
Augustine of Hippo on Matthew 6:26–27 — Some argue that they ought not to labour, because the fowls of the air neither sow nor reap. Why then do they not attend to that which follows, “neither gather into barns? Why do they seek to have their hands idle,…vatican.va
Augustine of Hippo on Matthew 6:26–27 (2) — Ye are of more value, because a rational animal, such as man is, is higher in the scale of nature than an irrational, such as are the birds of the air.vatican.va
Augustine of Hippo on Matthew 6:26–27 (3) — Indeed a higher price is often given for a horse than a slave, for a jewel than for a waiting maid, but this not from reasonable valuation, but from the need of the person requiring, or rather from his pleasure…vatican.va
Pseudo-Chrysostom on Matthew 6:26–27 (2) — For God created all animals for man, but man for himself; therefore by how much the more precious is the creation of man, so much the greater is God’s care for him. If then the birds without toiling find food, shall…vatican.va
Jerome on Matthew 6:26–27 — There be some who, seeking to go beyond the limits of their fathers, and to soar into the air, sink into the deep and are drowned. These will have the birds of the air to mean the Angels, and the other powers in the…vatican.va
Hilary of Poitiers on Matthew 6:26–27 — It may be said, that under the name of birds, He exhorts us by the example of the unclean spirits, to whom, without any trouble of their own in seeking and collecting it, provision of life is given by the power of…vatican.va
Glossa Ordinaria on Matthew 6:26–27 — He teaches us not only by the instance of the birds, but adds a further proof, that to our being and life our own care is not enough, but Divine Providence therein works; saying, “Which of you by taking thought can…vatican.va
Pseudo-Chrysostom on Matthew 6:26–27 (3) — For it is God who day by day works the growth of your body, yourself not feeling it. If then the Providence of God works thus daily in your very body, how shall that same Providence withhold from working in…vatican.va
Augustine of Hippo on Matthew 6:26–27 (4) — Or it may be connected with what follows it; as though He should say, It was not by our care that our body was brought to its present stature; so that we may know that if we desired to add one cubit to it, we should…vatican.va
Hilary of Poitiers on Matthew 6:26–27 (2) — Otherwise; As by the example of the spirits He had fixed our faith in the supply of food for our lives, so now by a decision of common understanding He cuts off all anxiety about supply of clothing. Seeing that He it…vatican.va
Augustine of Hippo on Matthew 6:26–27 (5) — But if Christ rose again with the same stature with which He died, it is impious to say that when the time of the resurrection of all shall come, there shall be added to His body a bigness that it had not at His own…vatican.va

Matthew 6:28–30

John Chrysostom on Matthew 6:28–30 — Hom., xxii: Having shewn that it is not right to be anxious about food, He passes to that which is less; (for raiment is not so necessary as food;) and asks, “And why are ye careful wherewith ye shall be clothed?” He…vatican.va
Augustine of Hippo on Matthew 6:28–30 — The things instanced are not to be allegorized so that we enquire what is denoted by the birds of the air, or the lilies of the field; they are only examples to prove God’s care for the greater from His care for the…vatican.va
Pseudo-Chrysostom on Matthew 6:28–30 — For lilies within a fixed time are formed into branches, clothed in whiteness, and endowed with sweet odour, God conveying by an unseen operation, what the earth had not given to the root. But in all the same…vatican.va
John Chrysostom on Matthew 6:28–30 (2) — He forbids not labour but carefulness, both here and above when He spoke of sowing.vatican.va
Glossa Ordinaria on Matthew 6:28–30 — And for the greater exaltation of God’s providence in those things that are beyond human industry, He adds, “I say unto you, that Solomon in all his glory was not arrayed like one of these.”vatican.va
Jerome on Matthew 6:28–30 — For, in sooth, what regal purple, what silk, what web of divers colours from the loom, may vie with flowers? What work of man has the red blush of the rose? the pure white of the lily? How the Tyrian dye yields to…vatican.va
John Chrysostom on Matthew 6:28–30 (3) — As widely as truth differs from falsehood, so widely so our clothes differ from flowers. If then Solomon, who was more eminent than all other kings, was yet surpassed by flowers, how shall you exceed the beauty of…vatican.va
Pseudo-Chrysostom on Matthew 6:28–30 (2) — Or the meaning may be, that Solomon though he toiled not for his own raiment, yet he gave command for the making of it. But where command is, there is often found both offence of them that minister, and wrath of him…vatican.va
Hilary of Poitiers on Matthew 6:28–30 — Or; By the lilies are to be understood the eminences of the heavenly Angels, to whom a surpassing radiance of whiteness is communicated by God. “They toil not, neither do they spin,” because the angelic powers…vatican.va
Pseudo-Chrysostom on Matthew 6:28–30 (3) — If God then thus provides for the flowers of the earth which only spring up, that they may be seen and die, shall He overlook men whom He has created not to be seen for a time, but that they should be for ever?vatican.va
Jerome on Matthew 6:28–30 (2) — Tomorrow in Scripture is put for time future in general. Jacob says, “So shall my righteousness answer for me tomorrow.” [Gen 30:33] And in the phantasm of Samuel, the Pythoness says to Saul, “Tomorrow shalt thou be…vatican.va
Glossa Ordinaria on Matthew 6:28–30 (2) — Some copies have “into the fire,” or, “into an heap,” which has the appearance of an oven.vatican.va
John Chrysostom on Matthew 6:28–30 (4) — He calls them no more lilies, but “the grass of the field,” to shew their small worth; and adds moreover another cause of their small value; “which today is.” And He said not, “and tomorrow is not,” but what is yet…vatican.va
Glossa Ordinaria on Matthew 6:28–30 (3) — He says, “of little faith,” for that faith is little which is not sure of even the least things.vatican.va
Hilary of Poitiers on Matthew 6:28–30 (2) — Or, under the signification of grass the Gentiles are pointed to. If then an eternal existence is only therefore granted to the Gentiles, that they may soon be handed over to the judgment fires; how impious it is…vatican.va
Remigius of Auxerre on Matthew 6:28–30 — Spiritually, by the birds of the air are meant the Saints who are born again in the water of holy Baptism; [ed. note: Vid. the Breviary Hymn, Magnae Deus Potentiae] and by devotion raise themselves above the earth…vatican.va

Matthew 6:31–33

Glossa Ordinaria on Matthew 6:31–33 — Having thus expressly cut off all anxiety concerning food and raiment, by an argument drawn from observation of the inferior creation, He follows it up by a further prohibition; “Be not ye therefore careful, saying,…vatican.va
Remigius of Auxerre on Matthew 6:31–33 — The Lord repeated this, that He might shew how highly necessary this precept is, and that He might inculcate it more strongly on our hearts.vatican.va
Rabanus Maurus on Matthew 6:31–33 — It should be observed that He does not say, Do not ye seek, or be thoughtful for, food drink, and raiment, but “what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed.” Wherein they seem to me to…vatican.va
Glossa Ordinaria on Matthew 6:31–33 (2) — There is also a further needless solicitude wherein men sin, when they lay by of produce or money more than necessity requires, and leaving spiritual things, are intent on these things, as though despairing of the…vatican.va
Pseudo-Chrysostom on Matthew 6:31–33 — Since their belief is that it is Fortune and not Providence that has place in human affairs, and think not that their lives are directed by God’s counsel, but follow the uncertain chance, they accordingly fear and…vatican.va
John Chrysostom on Matthew 6:31–33 — He said not ‘God knoweth,’ but, “Your Father knoweth,” in order to lead them to higher hope; for if He be their Father, He will not endure to forget his children, since not even human fathers could do so. He says,…vatican.va
Augustine of Hippo on Matthew 6:31–33 — God did not gain this knowledge at any certain time, but before all time, without beginning of knowledge, foreknew that the things of the world would be, and among others, both what and when we should ask of Him.vatican.va
Augustine of Hippo on Matthew 6:31–33 (2) — As to what some say that these things are so many that they cannot be compassed by the knowledge of God; they ought with like reason to maintain further that God cannot know all numbers which are certainly infinite.…vatican.va
Nemesius of Emesa on Matthew 6:31–33 — That there is a Providence, is shewn by such signs as the following; The continuance of all things, of those things especially which are in a state of decay and reproduction, and the place and order of all things…vatican.va
Pseudo-Chrysostom on Matthew 6:31–33 (2) — Thus then let him who believes himself to be under the rule of God’s counsel, commit his provision into God’s hand; but let him meditate of good and evil, which if he do not, he will neither shun the evil, nor lay…vatican.va
Glossa Ordinaria on Matthew 6:31–33 (3) — Or, He says “his righteousness,” as though He were to say, ‘Ye are made righteous through Him, and not through yourselves.’vatican.va
Pseudo-Chrysostom on Matthew 6:31–33 (3) — The earth for man’s sin is accursed that it should not put forth fruit, according to that in Genesis, “Cursed is the ground in thy works;” [Gen 3:17] but when we do well, then it is blessed. Seek righteousness…vatican.va
Augustine of Hippo on Matthew 6:31–33 (3) — To wit, these temporal goods which are thus manifestly shewn not to be such goods as those goods of ours for the sake of which we ought to do well; and yet they are necessary. The kingdom of God and His righteousness…vatican.va
John Chrysostom on Matthew 6:31–33 (2) — And He said not, Shall be given, but, “Shall be added,” that you may learn that the things that are now, are nought to the greatness of the things that shall be.vatican.va
Augustine of Hippo on Matthew 6:31–33 (4) — But when we read that the Apostle suffered hunger and thirst, let us not think that God’s promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when…vatican.va

Matthew 6:34

Glossa Ordinaria on Matthew 6:34 — Having forbid anxiety for the things of the day, He now forbids anxiety for future things, such a fruitless care as proceeds from the fault of men, in these words, “Be not ye anxious about the morrow.”vatican.va
Jerome on Matthew 6:34 — Tomorrow in Scripture signifies time future, as Jacob in Genesis says, “Tomorrow shall my righteousness hear me.” [Gen 35:33] And in the phantasm of Samuel the Pythoness says to Saul, “Tomorrow shalt thou be with…vatican.va
John Chrysostom on Matthew 6:34 — Nothing brings so much pain to the spirit as anxiety and cark. That He says, “The morrow shall be anxious for itself,” comes of desire to make more plain what He speaks; to that end employing a prosopopeia of time,…vatican.va
Pseudo-Chrysostom on Matthew 6:34 — Otherwise; By “today” are signified such things as are needful for us in this present life; “Tomorrow” denotes those things that are superfluous. “Be not ye therefore anxious for the morrow,” thus means, Seek not to…vatican.va
Augustine of Hippo on Matthew 6:34 — Or otherwise; Tomorrow is said only of time where future succeeds to past. When then we work any good work, we think not of earthly but of heavenly things. “The morrow shall be anxious for itself,” that is, Take food…vatican.va
Hilary of Poitiers on Matthew 6:34 — This is further comprehended under the full meaning of the Divine words. We are commanded not to be careful about the future, because sufficient for our life is the evil of the days wherein we live, that is to say,…vatican.va

Scripture cited · 41 verses

Genesis 3:17 · Genesis 3:19 · Genesis 30:33 · Leviticus 20:7 · Deuteronomy 28:1 · 1 Samuel 28:19 · Psalm 4:4 · Psalm 7:4 · Psalm 34:18 · Psalm 50:15 · Psalm 59:1 · Psalm 68:26 · Psalm 80:3 · Psalm 82:6 · Psalm 82:7 · Psalm 115:16 · Psalm 119:105 · Psalm 119:133 · Psalm 131:1 · Proverbs 25:21 · Proverbs 30:8 · Song of Songs 2:16 · Isaiah 10:22 · Isaiah 40:7 · Ezekiel 8:12 · Matthew 18:32 · Matthew 24:35 · Matthew 25:40 · John 6:51 · Acts 11:29 · Acts 18:3 · Romans 7:25 · Romans 8:15 · 1 Corinthians 3:6 · 1 Corinthians 10:33 · Galatians 1:10 · Ephesians 4:13 · Ephesians 5:13 · Colossians 3:5 · 2 Thessalonians 3:10 · James 1:14

Matthew 6

Passages · 265

Matthew 6:1

Matthew 6:2–4

Matthew 6:5–6

Matthew 6:7–8

Matthew 6:9

Matthew 6:10

Matthew 6:11

Matthew 6:12

Matthew 6:13

Matthew 6:14–15

Matthew 6:16

Matthew 6:17–18

Matthew 6:19–21

Matthew 6:22–23

Matthew 6:24

Matthew 6:25

Matthew 6:26–27

Matthew 6:28–30

Matthew 6:31–33

Matthew 6:34

Scripture cited · 41 verses

Connections

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