Mateus 6
Augustine of Hippo · Comentário Patrístico (catena)
Mateus 6:1
[(as quoted by Aquinas, AD 1274)] (Prosper. Lib. Sentent. 318.) How great strength the love of human glory has, none feels, but he who has proclaimed war against it. For though it is easy for any not to wish for praise when it is denied him, it is difficult not to be pleased with it when it is offered. (Serm. in Mont. ii. 1.) In saying only, That ye be seen of men, without any addition, He seems to have forbidden that we should make that the end of our actions. For the Apostle who declared, If I yet pleased men, I should not be the servant of Christ; (Gal. 1:10.) says in another place, I please all men in all things. (1 Cor. 10:33.) This he did not that he might please men, but God, to the love of whom he desires to turn the hearts of men by pleasing them. As we should not think that he spoke absurdly, who should say. In this my pains in seeking a ship, it is not the ship I seek, but my country. (Serm. 54. 2.) He says this, that ye be seen of men, because there are some who so do their righteousness before men that themselves may not be seen, but that the works themselves may be seen, and their Father who is in heaven may be glorified; for they reckon not their own righteousness, but His, in the faith of whom they live. (Serm. in Mont. ii. 1.) That He adds, Otherwise ye shall not have your reward before your Father who is in heaven, signifies no more than that we ought to take heed that we seek not praise of men in reward of our works. — Catena Aurea by Aquinas
Mateus 6:1
Take heed, says He, that you do not your righteousness before men, to be seen of them; otherwise you have no reward of your Father which is in heaven. Here He has mentioned righteousness generally, then He follows it up in detail. For a deed which is done in the way of alms is a certain part of righteousness, and therefore He connects the two by saying, Therefore, when you do your alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. In this there is a reference to what He says before, Take heed that you do not your righteousness before men, to be seen of them. But what follows, Verily I say unto you, They have received their reward, refers to that other statement which He has made above, Otherwise you have no reward of your Father which is in heaven. Then follows, But when you do alms. When He says, But you, what else does He mean but, Not in the same manner as they? What, then, does He bid me do? But when you do alms, says He, let not your left hand know what your right hand does. Hence those other parties so act, that their left hand knows what their right hand does. What, therefore, is blamed in them, this you are forbidden to do. But this is what is blamed in them, that they act in such a way as to seek the praises of men. And therefore the left hand seems to have no more suitable meaning than just this delight in praise. But the right hand means the intention of fulfilling the divine commands. When, therefore, with the consciousness of him who does alms is mixed up the desire of man's praise, the left hand becomes conscious of the work of the right hand: Let not, therefore, your left hand know what your right hand does; i.e. Let there not be mixed up in your consciousness the desire of man's praise, when in doing alms you are striving to fulfil a divine command.
Mateus 6:2
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 2.) Above the Lord had spoken of righteousness in general. He now pursues it through its different parts. (ubi sup.) Thus what He says, Do not sound a trumpet before thee, refers to what He had said above, Take heed that ye do not your righteousness before men. (ubi sup.) As then the hypocrites, (a word meaning 'one who feigns,') as personating the characters of other men, act parts which are not naturally their own—for he who personates Agamemnon, is not really Agamemnon, but feigns to be so—so likewise in the Churches, whosoever in his whole conduct desires to seem what he is not, is a hypocrite; he feigns himself righteous and is not really so, seeing his only motive is praise of men. (Serm. in Mont. ii. 2.) 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, (ubi sup.) This refers to what He had said above, Otherwise ye shall have no reward of your Father which is in heaven; and He goes on to show them that they should not do their alms as the hypocrites, but teaches them how they should do them. — Catena Aurea by Aquinas
Mateus 6:3
[(as quoted by Aquinas, AD 1274)] (ubi sup.) But according to this interpretation, it will be no fault to have a respect to pleasing the faithful; and yet we are forbidden to propose as the end of any good work the pleasing of any kind of men. Yet if you would have men to imitate your actions which may be pleasing to them, they must be done before unbelievers as well as believers. If again, according to another interpretation, we take the left hand to mean our enemy, and that our enemy should not know when we do our alms, why did the Lord Himself mercifully heal men when the Jews were standing round Him? And how too must we deal with our enemy himself according to that precept, If thy enemy hunger, feed him. (Prov. 25:21.) A third interpretation is ridiculous; that the left hand signifies the wife, and that because women are wont to be more close in the matter of expense out of the family purse, therefore the charities of the husband should be secret from the wife, for the avoiding of domestic strife. But this command is addressed to women as well as to men, what then is the left hand, from which women are bid to conceal their alms? Is the husband also the left hand of the wife? And when it is commanded such that they enrich each other with good works, it is clear that they ought not to hide their good deeds; nor is a theft to be committed to do God service. But if in any case something must needs be done covertly, from respect to the weakness of the other, though it is not unlawful, yet that we cannot suppose the wife to be intended by the left hand here is clear from the purport of the whole paragraph; no, not even such an one as he might well call left. But that which is blamed in hypocrites, namely, that they seek praise of men, this you are forbid to do; the left hand therefore seems to signify the delight in men's praise; the right hand denotes the purpose of fulfilling the divine commands. Whenever then a desire to gain honour from men mingles itself with the conscience of him that does alms, it is then the left hand knowing what the right hand, the right conscience, does. Let not the left hand know, therefore, what the right hand doeth, means, let not the desire of men's praise mingle with your conscience. But our Lord does yet more strongly forbid the left hand alone to work in us, than its mingling in the works of the right hand. — Catena Aurea by Aquinas
Mateus 6:4
A hypocrite is one who pretends to be something one is not. This person pretends to be righteous yet shows no evidence of righteousness. All attention is focused on how one is being perceived or praised by others. Even pretenders may receive this praise precisely while they are deceiving those to whom they seem to be good. But they receive no reward from God the searcher of the heart—only reproach for their deceit. They may have a human reward, but from God they hear, "Depart from me, you workers of deceit. You may speak my name, but you do not do my works." So you receive your reward with others, you have received the glory of others—so what? If you do good for the express purpose of having human glory, what good have you? The praise of others need not even be sought by one who acts rightly. We ought to follow one who acts rightly, profiting by imitating what we praise. — SERMON ON THE MOUNT 2.2.5
Mateus 6:4
[(as quoted by Aquinas, AD 1274)] The intent with which He said all this is shown in that He adds, that your alms may be in secret; that is, in that your good conscience only, which human eye cannot see, nor words discover, though many things are said falsely of many. But your good conscience itself is enough for you towards deserving your reward, if you look for your reward from Him who alone can see your conscience. This is that He adds, And your Father which seeth in secret shall reward you. Many Latin copies have, openly. But in the Greek copies, which are earlier, we have not the word openly. — Catena Aurea by Aquinas
Mateus 6:5
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 3.) He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but showed the manner of doing them. (ubi sup.) Not that the mere being seen of men is an impiety, but the doing this, in order to be seen of men. (ubi sup.) The privity of other men is to be so far shunned by us, as it leads us to do any thing with this mind that we look for the fruit of their applause. — Catena Aurea by Aquinas
Mateus 6:6
Outside the inner chamber are all things in time and space, which knock on the door. Through our bodily senses they clamor to interrupt our prayer, so that prayer is invaded with a crowd of vain phantoms. This is why you must shut the door. The senses of the body are resisted, that the spirit of prayer may be directed to the Father. This occurs in the inmost heart, where prayer is offered to the Father in secret. There "your Father who sees in secret will reward you." This is a fitting conclusion to good counsel, not merely calling us to pray but also showing us how, not merely calling us to give alms but also showing the right spirit for doing so. The instruction is to cleanse the heart. Nothing cleanses the heart but the undivided and single-minded striving after eternal life from the pure love of wisdom alone. — SERMON ON THE MOUNT 2.3.11
Mateus 6:6
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Or, by our chambers are to be understood our hearts, of which it is spoken in the fourth Psalm; (Ps 4:4.) What things ye utter in your hearts, and wherewith ye are pricked in your chambers. The door is the bodily senses; without are all worldly things, which, enter into our thoughts through the senses, and that crowd of vain imaginings which beset us in prayer. (ubi sup.) The door then must be shut, that is, we must resist the bodily sense, that we may address our Father in such spiritual prayer as is made in the inmost spirit, where we pray to Him truly in secret. — Catena Aurea by Aquinas
Mateus 6:6
Enter into your inner chamber. Do not let the door stand open to the boisterous, through whom the things that are outside profanely rush in and assail the inner self. — SERMON ON THE MOUNT 2.3.11
Mateus 6:7-8
[(as quoted by Aquinas, AD 1274)] (ubi sup.) As the hypocrites use to set themselves so as to be seen in their prayers, whose reward is to be acceptable to men; so the Ethnici (that is, the Gentiles) use to think that they shall be heard for their much speaking; therefore He adds, When ye pray, do not ye use many words. (Epist. 130, 10.) Yet to continue long in prayer is not, as some think, what is here meant, by using many words. For much speaking is one thing, and an enduring fervency another. For of the Lord Himself it is written, that He continued a whole night in prayer, and prayed at great length, setting an example to us. The brethren in Egypt are said to use frequent prayers, but those very short, and as it were hasty ejaculations, lest that fervency of spirit, which is most behoveful for us in prayer, should by longer continuance be violently broken off. Herein themselves sufficiently show, that this fervency of spirit, as it is not to be forced if it cannot last, so if it has lasted is not to be violently broken off. Let prayer then be without much speaking, but not without much entreaty, if this fervent spirit can be supported; for much speaking in prayer is to use in a necessary matter more words than necessary. But to entreat much, is to importune with enduring warmth of heart Him to whom our entreaty is made; for often is this business effected more by groans than words, by weeping more than speech. (ubi sup.) And truly all superfluity of discourse has come from the Gentiles, who labour rather to practise their tongues than to cleanse their hearts, and introduce this art of rhetoric into that wherein they need to persuade God. (ubi sup.) For we use many words then when we have to instruct one who is in ignorance, what need of them to Him who is Creator of all things; Your heavenly Father knoweth what ye have need of before you ask Him. (ubi sup.) Nor ought we to use words in seeking to obtain of God what we would, but to seek with intense and fervent application of mind, with pure love, and suppliant spirit. (Epist. 130, 9.) But even with words we ought at certain periods to make prayer to God, that by these signs of things we may keep ourselves in mind, and may know what progress we have made in such desire, and may stir up ourselves more actively to increase this desire, that after it have begun to wax warm, it may not be chilled and utterly frozen up by divers cares, without our continual care to keep it alive. Words therefore are needful for us that we should be moved by them, that we should understand clearly what it is we ask, not that we should think that by them the Lord is either instructed or persuaded. (Serm. in Mont. ii. 3.) Still it may be asked, what is the use of prayer at all, whether made in words or in meditation of things, if God knows already what is necessary for us. The mental posture of prayer calms and purifies the soul, and makes it of more capacity to receive the divine gifts which are poured into it. For God does not hear us for the prevailing force of our pleadings; He is at all times ready to give us His light, but we are not ready to receive it, but prone to other things. There is then in prayer a turning of the body to God, and a purging of the inward eye, whilst those worldly things which we desired are shut out, that the eye of the mind made single might be able to bear the single light, and in it abide with that joy with which a happy life is perfected. — Catena Aurea by Aquinas
Mateus 6:9
THE SON OF GOD, our Lord Jesus Christ, hath taught us a prayer; and tho He be the Lord Himself, as ye have heard and repeated in the creed, the only Son of God, yet He would not be alone. He is the only Son, and yet would not be alone; He hath vouchsafed to have brethren. For to whom doth He say: "Our Father which art in Heaven?" Whom did He wish us to call our Father save His own Father? Did He grudge us this? Parents sometimes, when they have gotten one, or two, or three children, fear to give birth to any more lest they reduce the rest to beggary. But because the inheritance which He promised us is such as many may possess and no one be straitened, therefore hath He called into His brotherhood the peoples of the nations; and the only Son hath numberless brethren who say, "Our Father which art in Heaven." So said they who have been before us; and so shall say those who will come after us. See how many brethren the only Son hath in His grace, sharing His inheritance with those for whom He suffered death. We had a father and mother on earth, that we might be born to labors and to death: but we have found other parents, God our Father, and the Church our Mother, by whom we are born unto life eternal. Let us then consider, beloved, whose children we have began to be; and let us live so as becomes those who have such a Father. See how that our Creator had condescended to be our Father! We have heard whom we ought to call upon and with what hope of an eternal inheritance we have begun to have a Father in Heaven; let us now hear what we must ask of Him. Of such a Father what shall we ask? Do we not ask rain of Him to-day, and yesterday, and the day before? This is no great thing to have asked of such a Father, and yet ye see with what sighings and with what great desire we ask for rain when death is feared—when that is feared which none can escape. For sooner or later every man must die, and we groan, and pray, and travail in pain, and cry to God that we may die a little later. How much more ought we to cry to Him that we may come to that place where we shall never die! Therefore is it said, "Hallowed by Thy name." This we also ask of Him that His name may be hallowed in us; for holy is it always. And how is His name hallowed in us except while it makes us holy? For once we were not holy, and we are made holy by His name: but He is always holy, and His name always holy. It is for ourselves, not for God, that we pray. For we do not wish well to God, to whom no ill can ever happen. But we wish what is good for ourselves, that His holy name may be hallowed, that that which is always holy may be hallowed in us.
Mateus 6:9
The sevenfold number of these petitions also seems to me to correspond to that sevenfold number out of which the whole sermon before us has had its rise. For if it is the fear of God through which the poor in spirit are blessed, inasmuch as theirs is the kingdom of heaven; let us ask that the name of God may be hallowed among men through that fear which is clean, enduring for ever. If it is piety through which the meek are blessed, inasmuch as they shall inherit the earth; let us ask that His kingdom may come, whether it be over ourselves, that we may become meek, and not resist Him, or whether it be from heaven to earth in the splendour of the Lord's advent, in which we shall rejoice, and shall be praised, when He says, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For in the Lord, says the prophet, shall my soul be praised; the meek shall hear thereof, and be glad. If it is knowledge through which those who mourn are blessed, inasmuch as they shall be comforted; let us pray that His will may be done as in heaven so in earth, because when the body, which is as it were the earth, shall agree in a final and complete peace with the soul, which is as it were heaven, we shall not mourn: for there is no other mourning belonging to this present time, except when these contend against each other, and compel us to say, I see another law in my members, warring against the law of my mind; and to testify our grief with tearful voice, O wretched man that I am! Who shall deliver me from the body of this death? If it is fortitude through which those are blessed who hunger and thirst after righteousness, inasmuch as they shall be filled; let us pray that our daily bread may be given to us today, by which, supported and sustained, we may be able to reach that most abundant fullness. If it is prudence through which the merciful are blessed, inasmuch as they shall obtain mercy; let us forgive their debts to our debtors, and let us pray that ours may be forgiven to us. If it is understanding through which the pure in heart are blessed, inasmuch as they shall see God; let us pray not to be led into temptation, lest we should have a double heart, in not seeking after a single good, to which we may refer all our actings, but at the same time pursuing things temporal and earthly. For temptations arising from those things which seem to men burdensome and calamitous, have no power over us, if those other temptations have no power which befall us through the enticements of such things as men count good and cause for rejoicing. If it is wisdom through which the peacemakers are blessed, inasmuch as they shall be called the children of God; let us pray that we may be freed from evil, for that very freedom will make us free, i.e. sons of God, so that we may cry in the spirit of adoption, Abba, Father.
Mateus 6:9
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 3.) Still it may be asked, what is the use of prayer at all, whether made in words or in meditation of things, if God knows already what is necessary for us. The mental posture of prayer calms and purifies the soul, and makes it of more capacity to receive the divine gifts which are poured into it. For God does not hear us for the prevailing force of our pleadings; He is at all times ready to give us His light, but we are not ready to receive it, but prone to other things. There is then in prayer a turning of the body to God, and a purging of the inward eye, whilst those worldly things which we desired are shut out, that the eye of the mind made single might be able to bear the single light, and in it abide with that joy with which a happy life is perfected. (Serm. in Mont. ii. 4.) Since in every entreaty we have first to propitiate the good favour of Him whom we entreat, and after that mention what we entreat for; and this we commonly do by saying something in praise of Him whom we entreat, and place it in the front of our petition; in this the Lord bids us say no more than only, Our Father which art in Heaven. Many things were said of them to the praise of God, yet do we never find it taught to the children of Israel to address God as 'Our Father;' He is rather set before them as a Lord over slaves. But of Christ's people the Apostle says, We have received the Spirit of adoption, whereby we cry Abba, Father, (Rom. 8:15.) and that not of our deservings, but of grace. This then we express in the prayer when we say, Father; which name also stirs up love. For what can be dearer than sons are to a father? And a suppliant spirit, in that men should say to God Our Father. And a certain presumption that we shall obtain; for what will He not give to His sons when they ask of Him, who has given them that first that they should be sons? Lastly, how great anxiety possesses his mind, that having called God his Father, he should not be unworthy of such a Father. By this the rich and the noble are admonished when they have become Christians not to be haughty towards the poor or truly born, who like themselves may address God as Our Father; and they therefore cannot truly or piously say this unless they acknowledge such for brethren. (Serm. in Mont. ii. 5.) Or; in heaven is among the saints and the righteous men; for God is not contained in space. For the heavens literally are the upper parts of the universe, and if God be thought to be in them, then are the birds of more desert than men, seeing they must have their habitation nearer to God. But, God is nigh, (Ps. 34:18.) it is not said to the men of lofty stature, or to the inhabitants of the mountain tops; but, to the broken in heart. But as the sinner is called 'earth,' as earth thou art, and unto earth thou must return, (Gen. 3:19.) so might the righteous on the other hand be called 'the heaven.' Thus then it would be rightly said Who art in heaven, for there would seem to be as much difference spiritually between the righteous and sinners, as locally, between heaven and earth. With the intent of signifying which thing it is, that we turn our faces in prayer to the east, not as though God was there only, deserting all other parts of the earth; but that the mind may be reminded to turn itself to that nature which is more excellent, that is to God, when his body, which is of earth, is turned to the more excellent body which is of heaven. For it is desirable that all, both small and great, should have right conceptions of God, and therefore for such as cannot fix their thoughts on spiritual natures, it is better that they should think of God as being in heaven than in earth. (ubi sup.) Having named Him to whom prayer is made and where He dwells, let us now see what things they are for which we ought to pray. But the first of all the things that are prayed for is, Hallowed be thy name, not implying that the name of God is not holy, but that it may be held sacred of men; that is, that God may be so known that nothing may be esteemed more holy. (De Don. Pers. 2.) But why is this perseverance asked of God, if, as the Pelagians say, it is not given by God? Is it not a mocking petition to ask of God what we know is not given by Him, but is in the power of man himself to attain? — Catena Aurea by Aquinas
Mateus 6:9
But the distinction among these seven petitions is to be considered and commended. For inasmuch as our temporal life is being spent now, and that which is eternal hoped for, and inasmuch as eternal things are superior in point of dignity, albeit it is only when we have done with temporal things that we pass to the other; although the three first petitions begin to be answered in this life, which is being spent in the present world (for both the hallowing of God's name begins to be carried on just with the coming of the lord of humility; and the coming of His kingdom, to which He will come in splendour, will be manifested, not after the end of the world, but in the end of the world; and the perfect doing of His will in earth as in heaven, whether you understand by heaven and earth the righteous and sinners, or spirit and flesh, or the Lord and the Church, or all these things together, will be brought to completion just with the perfecting of our blessedness, and therefore at the close of the world), yet all three will remain to eternity. For both the hallowing of God's name will go on for ever, and there is no end of His kingdom, and eternal life is promised to our perfected blessedness. Hence those three things will remain consummated and thoroughly completed in that life which is promised us.
Mateus 6:9
Let the new people, therefore, who are called to an eternal inheritance freely employ the word of the New Testament and say, "Our Father who art in heaven," that is, the place where holiness and justice reign. For God is not contained spatially. The heavens may be in a sense "higher" created bodies of the world, even while remaining created, and so cannot exist apart from some spatial location. But do not think of this spatially, as if the birds are nearer to God than we. It is not written that "the Lord is closer to tall people" or "nearer to those who live on higher hills." For it is written, "The Lord is near to the broken-hearted and saves the crushed in spirit," namely, close to those who are humble. — SERMON ON THE MOUNT 2.5.17
Mateus 6:10
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 6.) This is not so said as though God did not now reign on earth, or had not reigned over it always. Come, must therefore be taken for be manifested to men. For none shall then be ignorant of His kingdom, when His Only-begotten not in understanding only, but in visible shape shall come to judge the quick and dead. This day of judgment the Lord teaches shall then come, when the Gospel shall have been preached to all nations; which thing pertains to the hallowing of God's name. (Epist. 130, 11.) For the kingdom of God will come whether we desire it or not. But herein we kindle our desires towards that kingdom, that it may come to us, and that we may reign in it. (De Don. Pers. 2.) When they pray, Let thy kingdom come, what else do they pray for who are already holy, but that they may persevere in that holiness they now have given unto them? For no otherwise will the kingdom of God come, than as it is certain it will come to those that persevere unto the end. Thy will be done in earth as it is in Heaven. (Serm. in Mont. ii. 6.) In that kingdom of blessedness the happy life will be made perfect in the Saints as it now is in the heavenly Angels; and therefore after the petition, Thy kingdom come, follows, Thy will he done as in heaven, so in earth. That is, as by the Angels who are in Heaven Thy will is done so as that they have fruition of Thee, no error clouding their knowledge, no pain marring their blessedness; so may it be done by Thy Saints who are on earth, and who, as to their bodies, are made of earth. So that, Thy will be done, is rightly understood as, 'Thy commands be obeyed;' as in heaven, so in earth, that is, as by Angels, so by men; not that they do what God would have them do, but they do because He would have them do it; that is, they do after His will. (ubi sup.) Or; as by the righteous, so by sinners; as if He had said, As the righteous do Thy will, so also may sinners; either by turning to Thee, or in receiving every man his just reward, which shall be in the last judgment. Or, by the heaven and the earth we may understand the spirit and the flesh. As the Apostle says, In my mind I obey the law of God, (Rom. 7:25.) we see the will of God done in the spirit, But in that change which is promised to the righteous there, Let thy will he done as in heaven, so in earth; that is, as the spirit does not resist God, so let the body not resist the spirit. Or; as in heaven, so in earth, as in Christ Jesus Himself, so in His Church; as in the Man who did His Father's will, so in the woman who is espoused of Him. And heaven and earth may be suitably understood as husband and wife, seeing it is of the heaven that the earth brings forth her fruits. (De Don. Pers. 3.) From this passage is clearly shown against the Pelagians that the beginning of faith is God's gift, when Holy Church prays for unbelievers that they may begin to have faith. Moreover, seeing it is done already in the Saints, why do they yet pray that it may be done, but that they pray that they may persevere in that they have begun to be? — Catena Aurea by Aquinas
Mateus 6:10
The expression "thy kingdom come" is not to be thought of as if God were not now reigning. But some might get the strange impression that "come" implies "for the first time upon the earth"—as if to imply that God were not even now really reigning upon earth! Or that God had not always reigned upon the earth from the foundation of the world! "Come," therefore, is to be understood in the sense of "manifested to humanity." Just as light that is present is absent to the blind or to those who shut their eyes, so the kingdom of God, though it never departs from the earth, yet is absent to those who know nothing about it. To none, however, will ignorance of God's kingdom be permitted when his Only Begotten comes from heaven. Then he will be recognizable not only by the intellect but visibly as the Man of the Lord to judge the living and the dead. — SERMON ON THE MOUNT 2.6.20
Mateus 6:10
We pray that God's will may be accomplished in sinners also, even as it is accomplished in the saints and the just. This can be taken in two ways. First, we are to pray even for our enemies. For what else shall we call those in spite of whose will the Christian and Catholic name still spreads? According to this understanding the petition, "thy will be done on earth as it is in heaven," is intended to convey the following meaning: As the righteous do your will, let sinners do it also, so they may be converted. Second, the interpretation may be taken in the sense that "your will be done on earth as it is in heaven" is to be understood as a petition for the final rendering of his just due to every person. This will be done at the last judgment, when the lambs will be separated from the goats. — SERMON ON THE MOUNT 2.6.22
Mateus 6:10
"Thy kingdom come." Come it surely will, whether we ask or no. Indeed, God hath an eternal kingdom. For when did He not reign? When did He begin to reign? For His kingdom hath no beginning, neither shall it have any end. But that ye may know that in this prayer also we pray for ourselves and not for God (for we do not say "Thy kingdom come" as tho we were asking that God may reign), we shall be ourselves His kingdom if, believing in Him, we make progress in this faith. All the faithful, redeemed by the blood of His only Son, will be His kingdom. And this His kingdom will come when the resurrection of the dead shall have taken place; for then He will come Himself. And when the dead are arisen He will divide them, as He Himself saith, "and He shall set some on the right hand and some on the left." To those who shall be on the right hand He will say, "Come, ye blessed of My Father, receive the kingdom." This is what we wish and pray for when we say, "Thy kingdom come,"—that it may come to us. For if we shall be reprobates that kingdom will come to others, but not to us. But if we shall be of that number who belong to the members of His only-begotten Son, His kingdom will come to us and will not tarry. For are there as many ages yet remaining as have already passed away? "Thy will be done as in Heaven, so in earth." The third thing we pray for is that His will may be done as in Heaven so in earth. And in this, too, we wish well for ourselves. For the will of God must necessarily be done. It is the will of God that the good should reign and the wicked be damned. Is it possible that this will should not be done? But what good do we wish ourselves when we say, "Thy will be done as in Heaven, so in earth?" Give ear. For this petition may be understood in many ways, and many things are to be in our thoughts in this petition when we pray God, "Thy will be done as in Heaven, so in earth." As Thy angels offend Thee not, so may we also not offend Thee. Again, how is "Thy will be done as in Heaven, so in earth," understood? All the holy patriarchs, all the prophets, all the apostles, all the spiritual are, as it were, God's Heaven; and we in comparison of them are earth. "Thy will be done as in Heaven, so in earth"; as, in them, so in us also. Again, "Thy will be done as in Heaven, so in earth"; The Church of God is Heaven, His enemies are earth. So we wish well for our enemies, that they, too, may believe and become Christians, and so the will of God be done as in Heaven, so also in earth. Again, "Thy will be done as in Heaven, so in earth." Our spirit is Heaven and the flesh earth; as our spirit is renewed by believing, so may our flesh be renewed by rising again, and "the will of God be done as in Heaven, so in earth."
Mateus 6:11
There remain now the petitions for this life of our pilgrimage; therefore follows, "Give us this day our daily bread." Give us eternal things, give us things temporal. Thou hast promised a kingdom, deny us not the means of subsistence. Thou wilt give everlasting glory with Thyself hereafter, give us in this earth temporal support. Therefore is it "day by day," and "to-day"—that is, in this present time. For when this life shall have passed away shall we ask for daily bread then? For then it will not be called "day by day," but "to-day." Now it is called "day by day" when one day passes away and another day succeeds. Will it be called "day by day" when there will be one eternal day? This petition for daily bread is doubtless to be understood in two ways, both for the necessary supply of our bodily food and for the necessities of our spiritual support. There is a necessary supply of bodily food for the preservation of our daily life, without which we can not live. This is food and clothing, but the whole is understood in a part. When we ask for bread we thereby understand all things. There is a spiritual food also which the faithful know; which ye too will know when ye shall receive it at the altar of God. This also is "daily bread," necessary only for this life. Again, what I am handling before you now is "daily bread"; and the daily lessons which ye hear in church are daily bread, and the hymns ye hear and repeat are daily bread. For all these are necessary in our state of pilgrimage. But when we shall have got to Heaven shall we hear the Word, we who shall see the Word Himself, and hear the Word Himself, and eat and drink Him as the angels do now? Do the angels need books, and interpreters, and readers? Surely not. They read in seeing, for the Truth itself they see and are abundantly satisfied from that fountain from which we obtain some few drops. Therefore, has it been said, touching our daily bread, that this petition is necessary for us in this life.
Mateus 6:11
[(as quoted by Aquinas, AD 1274)] (Enchir. 115.) These three things therefore which have been asked in the foregoing petitions, are begun here on earth, and according to our proficiency are increased in us; but in another life, as we hope, they shall be everlastingly possessed in perfection. In the four remaining petitions we ask for temporal blessings which are necessary to obtaining the eternal; the bread, which is accordingly the next petition in order, is a necessary. (De Don. Pers. 4.) Here then the saints ask for perseverance of God, when they pray that they may not be separated from the body of Christ, but may abide in that holiness, committing no crime. (Serm. in Mont. ii. 7.) There is here a difficulty created by the circumstance of there being many in the East, who do not daily communicate in the Lord's Supper. And they defend their practice on the ground of ecclesiastical authority, that they do this without offence, and are not forbidden by those who preside over the Churches. But not to pronounce any thing concerning them in either way, this ought certainly to occur to our thoughts, that we have here received of the Lord a rule for prayer which we ought not to transgress. Who then will dare to affirm that we ought to use this prayer only once? Or if twice or thrice, yet only up to that hour at which we communicate on the Lord's body? For after that we cannot say, Give us this day that which we have already received. Or will any one on this account be able to compel us to celebrate this sacrament at the close of the day? (ubi sup.) Or by daily we may understand spiritual, namely, the divine precepts which we ought to meditate and work. (Epist. 130. 11.) So that herein we ask for a sufficiency of all things necessary under the one name of bread. (Serm. in Mont. ii. 7.) Some one may perhaps find a difficulty in our here praying that we may obtain necessaries of this life, such as food and raiment, when the Lord has instructed us, Be not ye careful what ye shall eat, or wherewithal ye shall be clothed. But it is impossible not to be careful about that for the obtaining which we pray. (Epist. 130. 6.) But to wish for the necessaries of life and no more, is not improper; for such sufficiency is not sought for its own sake, but for the health of the body, and for such garb and appliances of the person, as may make us to be not disagreeable to those with whom we have to live in all good reputation. For these things we may pray that they may be had when we are in want of them, that they may be kept when we have them. — Catena Aurea by Aquinas
Mateus 6:12
It is certainly a bargain to be reckoned with when we say, "Forgive us our trespasses as we forgive those who trespass against us." We can be sure that we have violated that rule if we do not forgive those who ask our pardon, since we too want to be forgiven by our most generous Father with respect to those who seek pardon from us. Now, as to that commandment by which we are ordered to pray for our enemies, we are not ordered to pray for those who seek forgiveness. For such persons are not enemies. In no way, however, can someone really say that he is praying for a person he does not know. Therefore it must be said that we should forgive all sins committed against us if we want the Father to forgive what we have committed. — SERMON ON THE MOUNT 2.8.29
Mateus 6:12
"Forgive us our debts, as we forgive our debtors" Is this necessary except in this life? For in the other we shall have no debts. For what are debts but sins? See, ye are on the point of being baptized; then all your sins will be blotted out: none whatever will remain. Whatever evil ye have done, in deed, or word, or desire, or thought, all will be blotted out. And yet if in the life which is after baptism there were security from sin, we should not learn such a prayer as this, "Forgive us our debts." Only let us by all means do what comes next, "As we forgive our debtors."
Mateus 6:12
[(as quoted by Aquinas, AD 1274)] (De Don. Pers. 5.) With this weapon the Pelagian heretics received their deathblow, who dare to say that a righteous man is free altogether from sin in this life, and that of such is at this present time composed a Church, having neither spot nor wrinkle. (Serm. in Mont. ii. 8.) This is not said of debts of money only, but of all things in which any sins against us, and among these also of money, because that he sins against you, who does not return money due to you, when he has whence he can return it. Unless you forgive this sin you cannot say, Forgive us our debts, as we forgive our debtors. (Enchir. 73.) Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled, though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be any thing hard in loving him, as there was when he was in active enmity. — Catena Aurea by Aquinas
Mateus 6:13
"Lead us not into temptation, but deliver us from evil." Will this, again, be necessary in the life to come? "Lead us not into temptation" will not be said except where there can be temptation. We read in the book of holy Job, "Is not the life of man upon earth a temptation?" What, then, do we pray for? Hear what. The apostle James saith, "Let no man say when he is tempted, I am tempted of God." He spoke of those evil temptations whereby men are deceived and brought under the yoke of the devil. This is the kind of temptation he spoke of. For there is another sort of temptation which is called a proving; of this kind of temptation it is written, "The Lord your God tempteth (proveth) you to know whether ye love Him." What means "to know?" "To make you know," for He knoweth already. With that kind of temptation whereby we are deceived and seduced, God tempteth no man. What, then, has He hereby taught us? To fight against our lusts. For ye are about to put away your sins in holy baptism; but lusts will still remain, wherewith ye must fight after that ye are regenerate. For a conflict with your own selves still remains. Let no enemy from without be feared: conquer thine own self, and the whole world is conquered. What can any tempter from without, whether the devil or the devil's minister, do against thee? Whosoever sets the hope of gain before thee to seduce thee, let him only find no covetousness in thee; and what can he who would tempt thee by gain effect? Whereas, if covetousness be found in thee, thou takest fire at the sight of gain, and art taken by the bait of this corrupt food; but if he find no covetousness in thee the trap remains spread in vain. Or should the tempter set before thee some woman of surpassing beauty; if chastity be within, iniquity from without is overcome. Therefore, that he may not take thee with the bait of a strange woman's beauty, fight with thine own lust within; thou hast no sensible perception of thine enemy, but of thine own concupiscence thou hast. Thou dost not see the devil, but the object that engageth thee thou dost see. Get the mastery, then, over that of which thou art sensible within. Fight valiantly, for He who hath regenerated thee is thy Judge; He hath arranged the lists, He is making ready the crown. And truly it is a great temptation, dearly beloved, it is a great temptation in this life, when that in us is the subject of temptation whereby we obtain pardon if, in any of our temptations, we have fallen. It is a frightful temptation when that is taken from us whereby we may be healed from the wounds of other temptations. I know that ye have not yet understood me. Give me your attention that ye may understand. Suppose avarice tempts a man and he is conquered in any single temptation (for sometimes even a good wrestler and fighter may get roughly handled): avarice, then, has got the better of a man, good wrestler tho he be, and he has done some avaricious act. Or there has been a passing lust; it has not brought the man to fornication nor reached unto adultery—for when this does take place the man must at all events be kept back from the criminal act. But he "hath seen a woman to lust after her": he has let his thoughts dwell on her with more pleasure than was right; he has admitted the attack; excellent combatant tho he be, he has been wounded, but he has not consented to it; he has beaten back the motion of his lust, has chastised it with the bitterness of grief; he has beaten it back, and has prevailed. Still, in the very fact that he had slipped has he ground for saying, "Forgive us our debts." And so of all other temptations, it is a hard matter that in them all there should not be occasion for saying, "Forgive us our debts." What, then, is that frightful temptation which I have mentioned, that grievous, that tremendous temptation, which must be avoided with all our strength, with all our resolution; what is it? When we go about to avenge ourselves. Anger is kindled and the man burns to be avenged. Oh, frightful temptation! Thou art losing that whereby thou hadst to attain pardon for other faults. If thou hadst committed any sin as to other senses and other lusts, hence mightst thou have had thy cure in that thou mightst say, "Forgive us our debts, as we also forgive our debtors." But whoso instigateth thee to take vengeance will lose for thee the power thou hadst to say, "As we also forgive our debtors." When that power is lost all sins will be retained; nothing at all is remitted. Our Lord and Master and Savior, knowing this dangerous temptation in this life when He taught us six or seven petitions in this prayer, took none of them for Himself to treat of and to commend to us with greater earnestness than this one.
Mateus 6:13
[(as quoted by Aquinas, AD 1274)] (Enchir. 73.) Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled, though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be any thing hard in loving him, as there was when he was in active enmity. (Serm. in Mont. ii. 9.) Some copies read, Carry us not, an equivalent word, both being a translation of one Greek word, εἰσενέγκης. Many in interpreting say, 'Suffer us not to be led into temptation,' as being what is implied in the word lead. For God does not of Himself lead a man, but suffer him to be led from whom He has withdrawn His aid. (ubi sup.) But it is one thing to be led into temptation, another to be tempted; for without temptation none can be approved, either to himself or to another; but every man is fully known to God before all trial. Therefore we do not here pray that we may not be tempted, but that we may not be led into temptation. As if one who was to be burnt alive should pray not that he should not be touched by fire, but that he should not be burnt. For we are then led into temptation when such temptations befal us as we are not able to resist. (Epist. 130, 11.) When then we say, Lead us not into temptation, what we ask is, that we may not, deserted by His aid, either consent through the subtle snares, or yield to the forcible might, of any temptation. (De Don. Pers. 5.) When the Saints pray, Lead us not into temptation, what else do they pray for than that they may persevere in their sanctity. This once granted—and that it is God's gift this, that of Him we ask it, shows-none of the Saints but holds to the end his abiding holiness; for none ceases to hold on his Christian profession, till he be first overtaken of temptation. Therefore we seek not to be led into temptation that this may not happen to us; and if it does not happen, it is God that does not permit it to happen; for there is nothing done, but what He either does, or suffers to be done. He is therefore able to turn our wills from evil to good, to raise the fallen and to direct him into the way that is pleasing to Himself, to whom not in vain we plead, Lead us not into temptation. For whoso is not led into temptation of his own evil will, is free of all temptation; for, each man is tempted of his own lust. (James 1:14.) God would have us pray to Him that we may not be led into temptation, though He could have granted it without our prayer, that we might be kept in mind who it is from whom we receive all benefits. Let the Church therefore observe her daily prayers; she prays that the unbelieving may believe, therefore it is God that turns men to the faith; she prays that the believers may persevere; God gives them perseverance even unto the end. But deliver us from evil. Amen. (ubi sup.) We ought to pray not only that we may not be led into evil from which we are at present free; but further that we may be set free from that into which we have already been led. Therefore it follows, Deliver us from evil. (Epist. 130, 11.) This petition with which the Lord's Prayer concludes is of such extent, that a Christian man in whatever tribulation cast, will in this petition utter groans, in this shed tears, here begin and here end his prayer. And therefore follows Amen, by which is expressed the strong desire of him that prays. (Epist. 130, 12.) And whatever other words we may use, either introductory to quicken the affections, or in conclusion to add to them, we say nothing more than is contained in the Lord's Prayer if we pray rightly and connectedly. For he who says, Glorify thyself in all nations, as thou art glorified among as, (Ecclus. 36:4.) what else does he say than, Hallowed be thy name? (Ps. 80:3.) He who prays, show thy face and we shall be safe, what is it but to say, Let thy kingdom come? (Ps. 119:133.) To say, Direct my steps according to thy word, what is it more than, Thy will be done? (Prov. 30:8.) To say, Give me neither poverty nor riches, what else is it than, Give us this day our daily bread? Lord, remember David and all his mercifulness! (Ps. 131:1.) and, If I have returned evil for evil, (Ps. 7:4.) what else but, Forgive us our debts even as we forgive our debtors? He who says, Remove far from me all greediness of belly, what else does he say, but Lead us not into temptation? (Ps. 59:1.) He who says, Save me, O my God, from my enemies, what else does he say but Deliver us from evil? And if you thus go through all the words of the holy prayers, you will find nothing that is not contained in the Lord's Prayer. Whoever then speaks such words as have no relation to this evangelic prayer, prays carnally; and such prayer I know not why we should not pronounce unlawful, seeing the Lord instructs those who are born again only to pray spiritually. But whoso in prayer says, Lord, increase my riches, add to my honours; and that from desire of such things, not with a view to doing men service after God's will by such things; I think that he finds nothing in the Lord's Prayer on which he may build such petitions. Let such an one then be withheld by shame from praying for, if not from desiring, such things. But if he have shame at the desire, yet desire overcomes, he will do better to pray for deliverance from the evil of desire to Him to whom we say, Deliver us from evil. (Serm. in Mont. ii. 11.) This number of petitions seems to answer to the seven-fold number of the beatitudes. If it is the fear of God by which are made blessed the poor in spirit, for theirs is the kingdom of heaven, let us ask that the name of God be hallowed among men, a reverent fear abiding for ever and ever. If it be piety by which the meek are blessed, let us pray that His kingdom may come, that we may become meek, and not resist Him. If it be knowledge by which they that mourn are blessed, let us pray that His will may be done as in heaven so in earth; for if the body consent with the spirit as does earth with heaven, we shall not mourn. If fortitude be that by which they that hunger are blessed, let us pray that our daily bread be this day given us, by which we may come to full saturity. If it is counsel by which blessed are the merciful, for they shall obtain mercy, let us forgive debts, that our debts may be forgiven us. If it be understanding by which they of pure heart are blessed, let us pray that we be not led into temptation, lest we have a double heart in the pursuit of temporal and earthly things which are for our probation. If it be wisdom by which blessed are the peacemakers, for they shall be called the sons of God, let us pray to be delivered from evil; for that very deliverance will make us free as sons of God. — Catena Aurea by Aquinas
Mateus 6:13
The sixth petition is, And bring us not into temptation. Some manuscripts have the word lead, which is, I judge, equivalent in meaning: for both translations have arisen from the one Greek word which is used. But many parties in prayer express themselves thus, Suffer us not to be led into temptation; that is to say, explaining in what sense the word lead is used. For God does not Himself lead, but suffers that man to be led into temptation whom He has deprived of His assistance, in accordance with a most hidden arrangement, and with his deserts. Often, also, for manifest reasons, He judges him worthy of being so deprived, and allowed to be led into temptation. But it is one thing to be led into temptation, another to be tempted. For without temptation no one can be proved, whether to himself, as it is written, He that has not been tempted, what manner of things does he know? or to another, as the apostle says, And your temptation in my flesh you despised not: for from this circumstance he learned that they were steadfast, because they were not turned aside from charity by those tribulations which had happened to the apostle according to the flesh. For even before all temptations we are known to God, who knows all things before they happen. When, therefore, it is said, The Lord your God tempts (proves) you, that He may know if you love Him, the words that He may know are employed for what is the real state of the case, that He may make you know: just as we speak of a joyful day, because it makes us joyful; of a sluggish frost, because it makes us sluggish; and of innumerable things of the same sort, which are found either in ordinary speech, or in the discourse of learned men, or in the Holy Scriptures. And the heretics who are opposed to the Old Testament, not understanding this, think that the brand of ignorance, as it were, is to be placed upon Him of whom it is said, The Lord your God tempts you: as if in the Gospel it were not written of the Lord, And this He said to tempt (prove) him, for He Himself knew what He would do. For if He knew the heart of him whom He was tempting, what is it that He wished to see by tempting him? But in reality, that was done in order that he who was tempted might become known to himself, and that he might condemn his own despair, on the multitudes being filled with the Lord's bread, while he had thought they had not enough to eat. Here, therefore, the prayer is not, that we should not be tempted, but that we should not be brought into temptation: as if, were it necessary that any one should be examined by fire, he should pray, not that he should not be touched by the fire, but that he should not be consumed. For the furnace proves the potter's vessels, and the trial of tribulation righteous men. Joseph therefore was tempted with the allurement of debauchery, but he was not brought into temptation. Susanna was tempted, but she was not led or brought into temptation; and many others of both sexes: but Job most of all, in regard to whose admirable steadfastness in the Lord his God, those heretical enemies of the Old Testament, when they wish to mock it with sacrilegious mouth, brandish this above other weapons, that Satan begged that he should be tempted. For they put the question to unskilful men by no means able to understand such things, how Satan could speak with God: not understanding (for they cannot, inasmuch as they are blinded by superstition and controversy) that God does not occupy space by the mass of His corporeity; and thus exist in one place, and not in another, or at least have one part here, and another elsewhere: but that He is everywhere present in His majesty, not divided by parts, but everywhere complete. But if they take a fleshly view of what is said, The heaven is my throne, and the earth is my footstool, — to which passage our Lord also bears testimony, when He says, Swear not at all: neither by heaven, for it is God's throne; nor by the earth, for it is His footstool, — what wonder if the devil, being placed on earth, stood before the feet of God, and spoke something in His presence? For when will they be able to understand that there is no soul, however wicked, which can yet reason in any way, in whose conscience God does not speak? For who but God has written the law of nature in the hearts of men?— that law concerning which the apostle says: For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their conscience also bearing them witness, and their thoughts the meanwhile accusing or else excusing one another, in the day when the Lord shall judge the secrets of men. And therefore, as in the case of every rational soul, which thinks and reasons, even though blinded by passion, we attribute whatever in its reasoning is true, not to itself but to the very light of truth by which, however faintly, it is according to its capacity illuminated, so as to perceive some measure of truth by its reasoning; what wonder if the depraved spirit of the devil, perverted though it be by lust, should be represented as having heard from the voice of God Himself, i.e. from the voice of the very Truth, whatever true thought it has entertained about a righteous man whom it was proposing to tempt? But whatever is false is to be attributed to that lust from which he has received the name of devil. Although it is also the case that God has often spoken by means of a corporeal and visible creature whether to good or bad, as being Lord and Governor of all, and Disposer according to the merits of every deed: as, for instance, by means of angels, who appeared also under the aspect of men; and by means of the prophets, saying, Thus says the Lord. What wonder then, if, though not in mere thought, at least by means of some creature fitted for such a work, God is said to have spoken with the devil? And let them not imagine it unworthy of His dignity, and as it were of His righteousness, that God spoke with him: inasmuch as He spoke with an angelic spirit, although one foolish and lustful, just as if He were speaking with a foolish and lustful human spirit. Or let such parties themselves tell us how He spoke with that rich man, whose most foolish covetousness He wished to censure, saying: You fool, this night your soul shall be required of you: then whose shall those things be which you have provided? Certainly the Lord Himself says so in the Gospel, to which those heretics, whether they will or no, bend their necks. But if they are puzzled by this circumstance, that Satan asks from God that a righteous man should be tempted; I do not explain how it happened, but I compel them to explain why it is said in the Gospel by the Lord Himself to the disciples, Behold, Satan has desired to have you, that he may sift you as wheat; and He says to Peter, But I have prayed for you, that your faith fail not. And when they explain this to me, they explain to themselves at the same time that which they question me about. But if they should not be able to explain this, let them not dare with rashness to blame in any book what they read in the Gospel without offense. Temptations, therefore, take place by means of Satan not by his power, but by the Lord's permission, either for the purpose of punishing men for their sins, or of proving and exercising them in accordance with the Lord's compassion. And there is a very great difference in the nature of the temptations into which each one may fall. For Judas, who sold his Lord, did not fall into one of the same nature as Peter fell into, when, under the influence of terror, he denied his Lord. There are also temptations common to man, I believe, when every one, though well disposed, yet yielding to human frailty, falls into error in some plan, or is irritated against a brother, in the earnest endeavour to bring him round to what is right, yet a little more than Christian calmness demands: concerning which temptations the apostle says, There has no temptation taken you but such as is common to man; while he says at the same time, But God is faithful, who will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it. And in that sentence he makes it sufficiently evident that we are not to pray that we may not be tempted, but that we may not be led into temptation. For we are led into temptation, if such temptations have happened to us as we are not able to bear. But when dangerous temptations, into which it is ruinous for us to be brought and led, arise either from prosperous or adverse temporal circumstances, no one is broken down by the irksomeness of adversity, who is not led captive by the delight of prosperity. The seventh and last petition is, But deliver us from evil. For we are to pray not only that we may not be led into the evil from which we are free, which is asked in the sixth place; but that we may also be delivered from that into which we have been already led. And when this has been done, nothing will remain terrible, nor will any temptation at all have to be feared. And yet in this life, so long as we carry about our present mortality, into which we were led by the persuasion of the serpent, it is not to be hoped that this can be the case; but yet we are to hope that at some future time it will take place: and this is the hope which is not seen, of which the apostle, when speaking, said, But hope which is seen is not hope. But yet the wisdom which is granted in this life also, is not to be despaired of by the faithful servants of God. And it is this, that we should with the most wary vigilance shun what we have understood, from the Lord's revealing it, is to be shunned; and that we should with the most ardent love seek after what we have understood, from the Lord's revealing it, is to be sought after. For thus, after the remaining burden of this mortality has been laid down in the act of dying, there shall be perfected in every part of man at the fit time, the blessedness which has been begun in this life, and which we have from time to time strained every nerve to lay hold of and secure.
Mateus 6:13
We must consider and carefully set forth the respective and distinctive notes of those seven petitions. While our present life is passing away like time, our hope is fixed on the life eternal, and while we cannot reach the eternal without first passing through the present life, eternal things are first in importance. In addition, the fulfillment of the first three petitions has its beginning in the life that begins and ends in this world. For the hallowing of God's name began with the advent of the Lord's humility; and the coming of his kingdom—the coming in which he will appear in brightness—will be made manifest not after the end of the world but at the ending of the world; and the perfect fulfilling of God's will on earth as in heaven—whether you take the words heaven and earth to mean the righteous and the sinful, or the spirit and the flesh, or the Lord and the church, or all of these together—will be fully achieved through the full attainment of our blessedness, and therefore at the ending of the world. But all three will continue for all eternity; for the hallowing of God's name will continue forever, and of his kingdom there is no end, and there is the promise of everlasting life for our blessedness. Therefore these three things will continue, completely fulfilled, in the life that is promised to us.It seems to me that our remaining four petitions pertain to the needs of this temporal life. The first of them is "give us this day our daily bread"; the mere fact that it is called a "daily" bread shows that it pertains to the present time, the time which the Lord has called "today." This is equally clear, no matter what significance one may attach to the expression "daily bread"; that is to say, whether we take it as signifying spiritual bread or the bread that is visible either in the sacrament or in our earthly food. Of course, this opinion does not imply that spiritual food is not everlasting. What the Scriptures call daily food is offered to the soul in the sound of human speech or in some kind of sign that is confined to time. There will be none of these things when everyone will be "taught of God" and will be imbibing the ineffable light of truth through mind alone but not imparting it through any bodily actions. Perhaps that is the very reason why this nourishment is called food rather than drink. For just as food must be broken up and chewed before it can become nourishment for the body, so also is the soul nourished by the Scriptures when it has uncovered and digested their inner meaning. But whatever is taken in the form of drink is not changed as it flows into the body. Therefore truth is called food as long as it is referred to as daily bread; when there will be no need of breaking it, so to speak, and chewing it, then it will be in the form of drink. This will be the case when there will be no need of discussing and discoursing, when nothing will be needed but a drink of pure and crystal truth. In this life we are both receiving and granting forgiveness of sins, and this is the second of those four petitions. But in eternity there will be no forgiving of sins, because there will be no sins to be forgiven. Temptations make this life troublesome, but there will be no temptations after the fulfillment of the promise, "You will hide them in the secret of your presence." Of course, the evil from which we wish to be delivered is an evil that is present with us in this life, and it is during this life that we wish to be delivered from it. For through God's justice we have by our own faults made this life mortal, and through the mercy of God we are being delivered from that mortality. — SERMON ON THE MOUNT 2.10.36-37
Mateus 6:14-15
And certainly we should not heedlessly neglect to call attention to the fact that of all the pronouncements in which the Lord has ordered us to pray, he has deliberately attached a very special commendation to the pronouncement that deals with the forgiving of sins. In this pronouncement he wished us to be merciful because that is the only prescribed means of avoiding miseries. Indeed, in no other petition do we pray in such a manner as to make a kind of covenant with the Lord, for we say, "Forgive us as we also forgive." If we default in this covenant, the whole petition is fruitless, for he says, "For if you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses." — SERMON ON THE MOUNT 2.11.39
Mateus 6:14-15
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 11.) Here we should not overlook that of all the petitions enjoined by the Lord, He judged that most worthy of further enforcement, which relates to forgiveness of sins, in which He would have us merciful; which is the only means of escaping misery. (Enchir. 74.) Whoever does not forgive him that in true sorrow seeks forgiveness, let him not suppose that his sins are by any means forgiven of the Lord. — Catena Aurea by Aquinas
Mateus 6:16
There follows a precept concerning fasting, having reference to that same purification of heart which is at present under discussion. For in this work also we must be on our guard, lest there should creep in a certain ostentation and hankering after the praise of man, which would make the heart double, and not allow it to be pure and single for apprehending God. It is manifest from these precepts that all our effort is to be directed towards inward joys, lest, seeking a reward from without, we should be conformed to this world, and should lose the promise of a blessedness so much the more solid and firm, as it is inward, in which God has chosen that we should become conformed to the image of His Son. But in this section it is chiefly to be noticed, that there may be ostentatious display not merely in the splendour and pomp of things pertaining to the booty, but also in doleful squalor itself; and the more dangerous on this account, that it deceives under the name of serving God. And therefore he who is very conspicuous by immoderate attention to the body, and by the splendour of his clothing or other things, is easily convicted by the things themselves of being a follower of the pomps of the world, and misleads no one by a cunning semblance of sanctity; but in regard to him who under a profession of Christianity, fixes the eyes of men upon himself by unusual squalor and filth, when he does it voluntarily, and not under the pressure of necessity, it may be conjectured from the rest of his actings whether he does this from contempt of superfluous attention to the body, or from a certain ambition: for the Lord has enjoined us to beware of wolves under a sheep's skin; but by their fruits, says He, shall you know them. For when by temptations of any kind those very things begin to be withdrawn from them or refused to them, which under that veil they either have obtained or desire to obtain, then of necessity it appears whether it is a wolf in a sheep's skin or a sheep in its own. For a Christian ought not to delight the eyes of men by superfluous ornament on this account, because pretenders also too often assume that frugal and merely necessary dress, that they may deceive those who are not on their guard: for those sheep also ought not to lay aside their own skins, if at any time wolves cover themselves there with.
Mateus 6:16
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 12.) On this paragraph it is to be specially noted, that not only in outward splendor and pomp, but even in the dress of sorrow and mourning, is there room for display, and that the more dangerous, inasmuch as it deceives under the name of God's services. For he who by inordinate pains taken with his person, or his apparel, or by the glitter of his other equipage, is distinguished, is easily proved by these very circumstances to be a follower of the pomps of this world, and no man is deceived by any semblance of a feigned sanctity in him. But when any one in the profession of Christianity draws men's eyes upon him by unwonted beggary and slovenliness in dress, if this be voluntary and not compulsory, then by his other conduct may be seen whether he does this to be seen of men, or from contempt of the refinements of dress. — Catena Aurea by Aquinas
Mateus 6:17
[(as quoted by Aquinas, AD 1274)] (ubi sup.) A question is here wont to be raised; for none surely would literally enjoin, that, as we wash our faces from daily habit, so we should have our heads anointing when we fast; a thing which all allow to be most disgraceful. (ubi sup.) Or; by the head we rightly understand the reason, because it is preeminent in the soul, and rules the other members of the man. Now anointing the head has some reference to rejoicing. Let him therefore joy within himself because of his fasting, who in fasting turns himself from doing the will of the world, that he may be subject to Christ. — Catena Aurea by Aquinas
Mateus 6:18
Vainglory can find a place not only in the splendor and pomp of worldly wealth but even in the sordid garment of sackcloth as well. It is then all the more dangerous because it is a deception under the pretense of service to God. When one dazzles by immoderate adornment of the body and its raiment or by the splendor of whatever else one may possess, by that very fact one is easily shown to desire ostentacious display. This person deceives nobody by a crafty semblance of holiness. But if, through extraordinary squalor and shabbiness, one is attracting others' attention to one's manner of professing Christianity, and if one is doing this of choice and not merely enduring it through necessity, then one may determine by one's other works whether one is doing it through an indifference toward needless adornment or through ambition of some kind. Indeed, the Lord has forewarned us to beware of wolves in sheep's clothing: "By their fruits you shall know them." Trials of one kind or another that cause these people to lose the very advantages they have gained through their dress or claimed to deny what they sought to gain by it will inevitably reveal whether it is a case of a wolf under a sheep's skin or a sheep under its own. But just as sheep ought not to change their skin even though wolves sometimes hide themselves beneath it, so a Christian ought not try to delight the eyes of others by needless adornment just because pretenders very often assume that scanty garb which necessity demands and assume it for the purpose of deceiving those who are less aware. — SERMON ON THE MOUNT 2.12.41
Mateus 6:18
It is usual, therefore, to ask what He means, when He says: But you, when you fast, anoint your head, and wash your faces, that you appear not unto men to fast. For it would not be right in any one to teach (although we may wash our face according to daily custom) that we ought also to have our heads anointed when we fast. If, then, all admit this to be most unseemly, we must understand this precept with respect to anointing the head and washing the face as referring to the inner man. Hence, to anoint the head refers to joy; to wash the face, on the other hand, refers to purity: and therefore that man anoints his head who rejoices inwardly in his mind and reason. For we rightly understand that as being the head which has the pre-eminence in the soul, and by which it is evident that the other parts of man are ruled and governed. And this is done by him who does not seek his joy from without, so as to draw his delight in a fleshly way from the praises of men. For the flesh, which ought to be subject, is in no way the head of the whole nature of man. No man, indeed, ever yet hated his own flesh, as the apostle says, when giving the precept as to loving one's wife; but the man is the head of the woman, and Christ is the head of the man. Let him, therefore, rejoice inwardly in his fasting in this very circumstance, that by his fasting he so turns away from the pleasure of the world as to be subject to Christ, who according to this precept desires to have the head anointed. For thus also he will wash his face, i.e. cleanse his heart, with which he shall see God, no veil being interposed on account of the infirmity contracted from squalor; but being firm and steadfast, inasmuch as he is pure and guileless. Wash you, says He, make you clean; put away the evil of your doings from before my eyes. From the squalor, therefore, by which the eye of God is offended, our face is to be washed. For we, with open face beholding as in a glass the glory of the Lord, are changed into the same image. Often also the thought of things necessary belonging to this life wounds and defiles our inner eye; and frequently it makes the heart double, so that in regard to those things in which we seem to act rightly with our fellowmen, we do not act with that heart wherewith the Lord enjoins us; i.e., it is not because we love them, but because we wish to obtain some advantage from them for the necessity of the present life. But we ought to do them good for their eternal salvation, not for our own temporal advantage. May God, therefore, incline our heart to His testimonies, and not to covetousness. For the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. But he who looks after his brother from a regard to his own necessities in this life, does not certainly do so from love, because he does not look after him whom he ought to love as himself, but after himself; or rather not even after himself, seeing that in this way he makes his own heart double, by which he is hindered from seeing God, in the vision of whom alone there is certain and lasting blessedness.
Mateus 6:19
Rightly, therefore, does he who is intent on cleansing our heart follow up what He has said with a precept. If, therefore, the heart be on earth, i.e. if one perform anything with a heart bent on obtaining earthly advantage, how will that heart be clean which wallows on earth? But if it be in heaven, it will be clean, because whatever things are heavenly are clean. For anything becomes polluted when it is mixed with a nature that is inferior, although not polluted of its kind; for gold is polluted even by pure silver, if it be mixed with it: so also our mind becomes polluted by the desire after earthly things, although the earth itself be pure of its kind and order. But we would not understand heaven in this passage as anything corporeal, because everything corporeal is to be reckoned as earth. For he who lays up treasure for himself in heaven ought to despise the whole world. Hence it is in that heaven of which it is said, The heaven of heavens is the Lord's, i.e. in the spiritual firmament: for it is not in that which is to pass away that we ought to fix and place our treasure and our heart, but in that which ever abides; but heaven and earth shall pass away.
Mateus 6:19
If someone does something with the intent of gaining earthly profit, that one's heart is upon the earth. How can a heart be clean while it is wallowing in the mud? On the other hand, if it be fastened upon heaven it will be clean, for whatever is heavenly is unpolluted. A thing becomes defiled if it is mixed with a baser substance, even though that other substance be not vile in its own nature. Gold, for example, is debased by pure silver if mixed with it. So also is our mind defiled by a desire for the things of earth, although the earth itself is pure in its own class and in its own order. — SERMON ON THE MOUNT 2.13.44
Mateus 6:20
If, therefore, the heart be on earth, i.e. if one perform anything with a heart bent on obtaining earthly advantage, how will that heart be clean which wallows on earth? But if it be in heaven, it will be clean, because whatever things are heavenly are clean. For anything becomes polluted when it is mixed with a nature that is inferior, although not polluted of its kind; for gold is polluted even by pure silver, if it be mixed with it: so also our mind becomes polluted by the desire after earthly things, although the earth itself be pure of its kind and order. But we would not understand heaven in this passage as anything corporeal, because everything corporeal is to be reckoned as earth. For he who lays up treasure for himself in heaven ought to despise the whole world. Hence it is in that heaven of which it is said, "The heaven of heavens is the Lord's," i.e. in the spiritual firmament: for it is not in that which is to pass away that we ought to fix and place our treasure and our heart, but in that which ever abideth; but heaven and earth shall pass away. — SERMON ON THE MOUNT 2.13.44
Mateus 6:20
[(as quoted by Aquinas, AD 1274)] By heaven in this place I understand not the material heavens, for every thing that has a body is earthly. But it behoves that the whole world be despised by him who lays up his treasure in that Heaven, of which it is said, The heaven of heavens is the Lord's, (Ps. 115:16.) that is, in the spiritual firmament. For heaven and earth shall pass away; (Mat. 24:35.) but we ought not to place our treasure in that which passes away, but in that which abides for ever. — Catena Aurea by Aquinas
Mateus 6:21
[(as quoted by Aquinas, AD 1274)] For if any does a work with the mind of gaining thereby an earthly good, how will his heart be pure while it is thus walking on earth? For any thing that is mingled with an inferior nature is polluted therewith, though that inferior be in its kind pure. Thus gold is alloyed when mixed with pure silver; and in like manner our mind is defiled by lust of earthly things, though earth is in its own kind pure. — Catena Aurea by Aquinas
Mateus 6:22
We know that all our works are pure and pleasing in the sight of God if they are performed with a single heart. This means that they are performed out of charity and with an intention that is fixed on heaven. For "love is the fulfillment of the law." Therefore in this passage we ought to understand the eye as the intention with which we perform all our actions. If this intention is pure and upright and directing its gaze where it ought to be directed, then unfailingly all our works are good works, because they are performed in accordance with that intention. And by the expression "whole body," Christ designated all those works that he reproves and that he commands us to put to death. For the apostle also designates certain works as our "members." "Therefore," Paul writes, "mortify your members which are on earth: fornication, uncleanness, covetousness," and all other such things. — SERMON ON THE MOUNT 2.13.45
Mateus 6:22-23
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Otherwise; by the eye here we may understand our purpose; if that be pure and right, all our works which we work according thereto are good. These He here calls the body, as the Apostle speaks of certain works as members; Mortify your members, fornication and uncleanness. (Col. 3:5.) We should look then, not to what a person does, but with what mind he does it. For this is the light within us, because by this we see that we do with good intention what we do. For all which doth make manifest is light. (Eph. 5:13.) But the deeds themselves, which go forth to men's society, have a result to us uncertain, and therefore He calls them darkness; as when I give money to one in need, I know not what he will do with it. If then the purport of your heart, which you can know, is defiled with the lust of temporal things, much more is the act itself, of which the issue is uncertain, defiled. For even though one should reap good of what you do with a purport not good; it will be imputed to you as you did it, not as it resulted to him. If however our works are done with a single purport, that is with the aim of charity, then are they pure and pleasing in God's sight. (cont. Mendac. 7.) But acts which are known to be in themselves sins, are not to be done as with a good purpose; but such works only as are either good or bad, according as the motives from which they are done are either good or bad, and are not in themselves sins; as to give food to the poor is good if it be done from merciful motives, but evil if it be done from ostentation. But such works as are in themselves sins, who will say that they are to be done with good motives, or that they are not sins? Who would say, Let us rob the rich, that we may have to give to the poor? — Catena Aurea by Aquinas
Mateus 6:23
It is not, therefore, what one does, but the intent with which he does it, that is to be considered. For this is the light in us, because it is a thing manifest to ourselves that we do with a good intent what we are doing; for everything which is made manifest is light. For the deeds themselves which go forth from us to human society, have an uncertain issue; and therefore He has called them darkness. For I do not know, when I present money to a poor man who asks it, either what he is to do with it, or what he is to suffer from it; and it may happen that he does some evil with it, or suffers some evil on account of it, a thing I did not wish to happen when I gave it to him, nor would I have given it with such an intention. If, therefore, I did it with a good intention,— a thing which was known to me when I was doing it, and is therefore called light—my deed also is lighted up, whatever issue it shall have; but that issue, inasmuch as it is uncertain and unknown, is called darkness. But if I have done it with a bad intent, the light itself even is darkness. For it is spoken of as light, because every one knows with what intent he acts, even when he acts with a bad intent; but the light itself is darkness, because the aim is not directed singly to things above, but is turned downwards to things beneath, and makes, as it were, a shadow by means of a double heart. If, therefore, the light that is in you be darkness, how great is that darkness! i.e., if the very intent of the heart with which you do what you are doing (which is known to you) is polluted by the hunger after earthly and temporal things, and blinded, how much more is the deed itself, whose issue is uncertain, polluted and full of darkness! Because, although what you do with an intent which is neither upright nor pure, may turn out for some one's good, it is the way in which you have done it, not how it has turned out for him, that is reckoned to you.
Mateus 6:24
"He will be devoted to one and disregard the other." He does not say that one will hate the other, for scarcely anyone's conscience could hate God. But one disregards God—that is to say, one does not fear God but presumes on his goodness. From this negligent and tormented confidence, the Holy Spirit recalls us when he says through the prophet: "Son, do not add sin to sin; and do not say, 'The mercy of God is great.' " Note when Paul says, "Do you not know that God's kindness is meant to lead you to repentance?" For whose mercy can be accounted as great as the mercy of him who forgives all, if they convert to him? He makes the wild olive a partaker of the fatness of the original olive tree. At the same time, whose severity can be accounted as great as the severity of him who has not spared the natural branches but has broken them off because of unbelief? Therefore, whoever wishes to love God and to beware of offending him, let such a one cleanse the upright intention of his heart from all duplicity. In this way, he will "think of the Lord in goodness and seek him in simplicity of heart." — SERMON ON THE MOUNT 2.14.48
Mateus 6:24
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 14.) Whoso serves mammon, (that is, riches,) verily serves him, who, being for desert of his perversity set over these things of earth, is called by the Lord, The prince of this world. Or otherwise; who the two masters are He shows when He says, Ye cannot serve God and mammon, that is to say, God and the Devil. Either then man will hate the one, and love the other, namely God; or, he will endure the one and despise the other. For he who is mammon's servant endures a hard master; for ensnared by his own lust he has been made subject to the Devil, and loves him not. As one whose passions have connected him with another man's handmaid, suffers a hard slavery, yet loves not him whose handmaid he loves. But He said, will despise, and not will hate, the other, for none can with a right conscience hate God. But he despises, that is, fears Him not, as being certain of His goodness. — Catena Aurea by Aquinas
Mateus 6:25
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 14.) Whoso serves mammon, (that is, riches,) verily serves him, who, being for desert of his perversity set over these things of earth, is called by the Lord, The prince of this world. Or otherwise; who the two masters are He shows when He says, Ye cannot serve God and mammon, that is to say, God and the Devil. Either then man will hate the one, and love the other, namely God; or, he will endure the one and despise the other. For he who is mammon's servant endures a hard master; for ensnared by his own lust he has been made subject to the Devil, and loves him not. As one whose passions have connected him with another man's handmaid, suffers a hard slavery, yet loves not him whose handmaid he loves. But He said, will despise, and not will hate, the other, for none can with a right conscience hate God. But he despises, that is, fears Him not, as being certain of His goodness. (Serm. in Mont. ii. 15.) The Lord had taught above, that whoso desires to love God, and to take heed not to offend, should not think that he can serve two masters; lest though perhaps he may not look for superfluities, yet his heart may become double for the sake of very necessaries, and his thoughts bent to obtain them. Therefore I say unto you, Be not ye careful for your life what ye shall eat, or for your body what ye shall put on. (ubi sup.) Or we may understand the soul in this place to be put for the animal life. (De Hæres. 57.) There are certain heretics called Euchitæc, who hold that a monk may not do any work even for his support; who embrace this profession that they may be freed from necessity of daily labour. (De Op. Monach. 1) For they say the Apostle did not speak of personal labour, such as that of husbandmen or craftsmen, when he said, Who will not work, neither let him eat. (et seq. 2 Thess. 3:10.) For he could not be so contrary to the Gospel where it is said, Therefore I say unto you, Be not careful. Therefore in that saying of the Apostle we are to understand spiritual works, of which it is elsewhere said, I have planted, Apollos watereth. (1 Cor. 3:6.) And thus they think themselves obedient to the Apostolic precept, interpreting the Gospel to speak of not taking care for the needs of the body, and the Apostle to speak of spiritual labour and food. First let us prove that the Apostle meant that the servants of God should labour with the body. He had said, Ye yourselves know how ye ought to imitate us in that we were not troublesome among you, nor did we eat any man's bread for nought; but travailing in labour and weariness day and night, that we might not be burdensome to any of you. Not that we have not power, but that we might offer ourselves as a pattern to you which ye should imitate. For when we were among you, this we taught among you, that if a man would not work, neither should he eat. What shall we say to this, since he taught by his example what he delivered in precept, in that he himself wrought with his own hands. This is proved from the Acts, where it is said, that he abode with Aquila and his wife Priscilla, labouring with them, for they were tent-makers. (Acts 18:3.) And yet to the Apostle, as a preacher of the Gospel, a soldier of Christ, a planter of the vineyard, a shepherd of his flock, the Lord had appointed that he should live of the Gospel, but he refused that payment which was justly his due, that he might present himself an example to those who exacted what was not due to them. Let those hear this who have not that power which he had; namely, of eating bread for nought, and only labouring with spiritual labour. If indeed they be Evangelists, if ministers of the Altar, if dispensers of the Sacraments, they have this power. Or if they had had in this world possessions, whereby they might without labour have supported themselves, and had on their turning to God distributed this to the needy, then were their infirmity to be believed and to be borne with. And it would not import whatever place it was in which he made the distribution, seeing there is but one commonwealth of all Christians. But they who enter the profession of God's service from the country life, from the workman's craft, or the common labour, if they work not, are not to be excused. For it is by no means fitting that in that life in which senators become labourers, there should labouring men become idle; or that where lords of farms come having given up their luxuries, there should rustic slaves come to find luxury. But when the Lord says, Be not ye careful, He does not mean that they should not procure such things as they have need of, wherever they may honestly, but that they should not look to these things, and should not for their sake do what they are commanded to do in preaching the Gospel; for this intention He had a little before called the eye. — Catena Aurea by Aquinas
Mateus 6:25
Lest perchance, although it is not now superfluities that are sought after, the heart should be made double by reason of necessaries themselves, and the aim should be wrenched aside to seek after those things of our own, when we are doing something as it were from compassion; i.e. so that when we wish to appear to be consulting for some one's good, we are in that matter looking after our own profit rather than his advantage: and we do not seem to ourselves to be sinning for this reason, that it is not superfluities, but necessaries, which we wish to obtain. But the Lord admonishes us that we should remember that God, when He made and compounded us of body and soul, gave us much more than food and clothing, through care for which He would not have us make our hearts double. Is not, says He, the soul more than the meat? So that you are to understand that He who gave the soul will much more easily give meat. And the body than the raiment, i.e. is more than raiment: so that similarly you are to understand, that He who gave the body will much more easily give raiment. And in this passage the question is wont to be raised, whether the food spoken of has reference to the soul, since the soul is incorporeal, and the food in question is corporeal food. But let us admit that the soul in this passage stands for the present life, whose support is that corporeal nourishment. In accordance with this signification we have also that statement: He that loves his soul shall lose it. And here, unless we understand the expression of this present life, which we ought to lose for the kingdom of God, as it is clear the martyrs were able to do, this precept will be in contradiction to that sentence where it is said: What is a man profited, if he shall gain the whole world, and lose his own soul?
Mateus 6:26
These examples are not to be analyzed like allegories. We must not inquire about the allegorical significance of the birds of the air or the lilies of the field. These examples are proposed so that more important things may be suggested from things of less importance. — SERMON ON THE MOUNT 2.15.52
Mateus 6:26
[(as quoted by Aquinas, AD 1274)] (De Op. Monach. 23.) Some argue that they ought not to labour, because the fowls of the air neither sow nor reap. Why then do they not attend to that which follows, neither gather into barns? Why do they seek to have their hands idle, and their storehouses full? Why indeed do they grind corn, and dress it? For this do not the birds. Or even if they find men whom they can persuade to supply them day by day with victuals ready prepared, at least they draw water from the spring, and set on table for themselves, which the birds do not. But if neither are they driven to fill themselves vessels with water, then have they gone one new step of righteousness beyond those who were at that time at Jerusalem, (vid. Acts 11:29.) who of corn sent to them of free gift, made, or caused to be made, loaves, which the birds do not. But not to lay up any thing for the morrow cannot be observed by those, who for many days together withdrawn from the sight of men, and suffering none to approach to them, shut themselves up, to live in much fervency of prayer. What? will you say that the more holy men become, the more unlike the birds of the air in this respect they become? What He says respecting the birds of the air, He says to this end, that none of His servants should think that God has no thought of their wants, when they see Him so provide even for these inferior creatures. Neither is it not God that feeds those that earn their bread by their own labour; neither because God hath said, Call upon me in the day of trouble, and I will deliver thee, (Ps. 50:15.) ought the Apostle therefore not to have fled, but to have remained still to have been seized, that God might save him as He did the Three Children out of the midst of the fire. Should any object in this sort to the saints in their flight from persecution, they would answer that they ought not to tempt God, and that God, if He pleased, would so do to deliver them as He had done Daniel from the lions, Peter from prison, then when they could no longer help themselves; but that in having made flight possible to them, should they be saved by flight, it was by God that they were saved. In like manner, such of God's servants as have strength to earn their food by the labour of their hands, would easily answer any who should object to them this out of the Gospel concerning the birds of the air, that they neither sow nor reap; and would say, If we by sickness or any other hindrance are not able to work, He will feed us as He feeds the birds, that work not. But when we can work, we ought not to tempt God, seeing that even this our ability is His gift; and that we live here we live of His goodness that has made us able to live; He feeds us by whom the birds of the air are fed; as He says, Your heavenly Father feedeth them. Are not ye of much greater value? — Catena Aurea by Aquinas
Mateus 6:26
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 15.) Ye are of more value, because a rational animal, such as man is, is higher in the scale of nature than an irrational, such as are the birds of the air. — Catena Aurea by Aquinas
Mateus 6:26
[(as quoted by Aquinas, AD 1274)] (De Civ. Dei, xi. 16.) Indeed a higher price is often given for a horse than a slave, for a jewel than for a waiting maid, but this not from reasonable valuation, but from the need of the person requiring, or rather from his pleasure desiring it. — Catena Aurea by Aquinas
Mateus 6:26
i.e. you are of more value. For surely a rational being such as man has a higher rank in the nature of things than irrational ones, such as birds. Which of you, by taking thought, can add one cubit unto his stature? And why do you take thought for raiment? That is to say, the providence of Him by whose power and sovereignty it has come about that your body was brought up to its present stature, can also clothe you; but that it is not by your care that it has come about that your body should arrive at this stature, may be understood from this circumstance, that if you should take thought, and should wish to add one cubit to this stature, you cannot. Leave, therefore, the care of protecting the body to Him by whose care you see it has come about that you have a body of such a stature.
Mateus 6:27
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 15.) Or it may be connected with what follows it; as though He should say, It was not by our care that our body was brought to its present stature; so that we may know that if we desired to add one cubit to it, we should not be able. Leave then the care of clothing that body to Him who made it to grow to its present stature. — Catena Aurea by Aquinas
Mateus 6:27
[(as quoted by Aquinas, AD 1274)] (De Civ. Dei, xxii. 15.) But if Christ rose again with the same stature with which He died, it is impious to say that when the time of the resurrection of all shall come, there shall be added to His body a bigness that it had not at His own resurrection, (for He appeared to His disciples with that body in which He had been known among them,) such that He shall be equalled to the tallest among men. If again we say that all men's bodies, whether tall or short, shall be alike brought to the size and stature of the Lord's body, then much will perish from many bodies, though He has declared that not a hair shall fall. It remains therefore that each be raised in his own stature—that stature which he had in youth, if he died in old age; if in childhood that stature to which he would have attained had he lived. For the Apostle says not, 'To the measure of the stature,' but, To the measure of the full age of Christ. (Eph. 4:13.) For the bodies of the dead shall rise in youth and maturity to which we know that Christ attainedd. — Catena Aurea by Aquinas
Mateus 6:28
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 15.) The things instanced are not to be allegorized so that we enquire what is denoted by the birds of the air, or the lilies of the field; they are only examples to prove God's care for the greater from His care for the less. — Catena Aurea by Aquinas
Mateus 6:28
But these examples are not to be treated as allegories, so that we should inquire what the fowls of heaven or the lilies of the field mean: for they stand here, in order that from smaller matters we may be persuaded respecting greater ones; just as is the case in regard to the judge who neither feared God nor regarded man, and yet yielded to the widow who often importuned him to consider her case, not from piety or humanity, but that he might be saved annoyance. For that unjust judge does not in any way allegorically represent the person of God; but yet as to how far God, who is good and just, cares for those who supplicate Him, our Lord wished the inference to be drawn from this circumstance, that not even an unjust man can despise those who assail him with unceasing petitions, even were his motive merely to avoid annoyance.
Mateus 6:32
[(as quoted by Aquinas, AD 1274)] (De Trin. xv. 13.) God did not gain this knowledge at any certain time, but before all time, without beginning of knowledge, foreknew that the things of the world would be, and among others, both what and when we should ask of Him. (De Civ. Dei, xii. 18.) As to what some say that these things are so many that they cannot be compassed by the knowledge of God; they ought with like reason to maintain further that God cannot know all numbers which are certainly infinite. But infinity of number is not beyond the compass of His understanding, who is Himself infinite. Therefore if whatever is compassed by knowledge, is bounded by the compass of him that has the knowledge, then is all infinity in a certain unspeakable way bounded by God, because it is not incomprehensible by His knowledge. — Catena Aurea by Aquinas
Mateus 6:33
Here He shows most manifestly that these things are not to be sought as if they were our blessings in such sort, that on account of them we ought to do well in all our actings, but yet that they are necessary. For what the difference is between a blessing which is to be sought, and a necessary which is to be taken for use, He has made plain by this sentence, when He says, "Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you." The kingdom and the righteousness of God therefore are our good; and this is to be sought, and there the end is to be set up, on account of which we are to do everything which we do. But because we serve as soldiers in this life, in order that we may be able to reach that kingdom, and because our life cannot be spent without these necessaries, "These things shall be added unto you," says He; "but seek ye first the kingdom of God and His righteousness." For in using that word "first," He has indicated that this is to be sought later, not in point of time, but in point of importance: the one as being our good, the other as being something necessary for us; but the necessary on account of that good. — OUR LORD'S SERMON ON THE MOUNT 2.16.53
Mateus 6:33
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 16.) To wit, these temporal goods which are thus manifestly shown not to be such goods as those goods of ours for the sake of which we ought to do well; and yet they are necessary. The kingdom of God and His righteousness is our good which we ought to make our end. But since in order to attain this end we are militant in this life, which may not be lived without supply of these necessaries, He promises, These things shall be added unto you. That He says, First, implies that these are to be sought second not in time, but in value; the one is our good, the other necessary to us. For example, we ought not to preach that we may eat, for so we should hold the Gospel as of less value than our food; but we should therefore eat that we may preach the Gospel. But if we seek first the kingdom of God and his righteousness, that is, set this before all other things, and seek other things for the sake of this, we ought not to be anxious lest we should lack necessaries; and therefore He says, All these things shall be added unto you; that is, of course, without being an hindrance to you: that you may not in seeking them be turned away from the other, and thus set two ends before you. (Serm. in Mont. ii. 17.) But when we read that the Apostle suffered hunger and thirst, let us not think that God's promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when He will give and when He will withhold, as He judges most for our advantage. So that should these things ever be lacking to us, (as God to exercise us often permits,) it will not weaken our fixed purpose, but rather confirm it when wavering. — Catena Aurea by Aquinas
Mateus 6:34
[(as quoted by Aquinas, AD 1274)] (Serm. in Mont. ii. 17.) But when we read that the Apostle suffered hunger and thirst, let us not think that God's promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when He will give and when He will withhold, as He judges most for our advantage. So that should these things ever be lacking to us, (as God to exercise us often permits,) it will not weaken our fixed purpose, but rather confirm it when wavering. (ubi sup.) Or otherwise; To-morrow is said only of time where future succeeds to past. When then we work any good work, we think not of earthly but of heavenly things. The morrow shall be anxious for itself, that is, Take food and the like, when you ought to take it, that is when necessity begins to call for it. For sufficient for the day is its own evil, that is, it is enough that necessity shall compel to take these things; He calls it evil, because it is penal, inasmuch as it pertains to our mortality, which we earned by sinning. To this necessity then of worldly punishment, add no further weight, that you may not only fulfil it, but may even so fulfil it as to show yourself God's soldier. But herein we must be careful, that, when we see any servant of God endeavouring to provide necessaries either for himself, or those committed to his care, we do not straight judge him to sin against this command of the Lord in being anxious for the morrow. For the Lord Himself, to whom Angels ministered, thought good to carry a bag for example sake. And in the Acts of the Apostles it is written, that food necessary for life was provided for future time, at a time when famine threatened. What the Lord condemns therefore, is not the provision of these things after the manner of men, but if a man because of these things does not fight as God's soldier. — Catena Aurea by Aquinas
Mateus 6:34
With a single heart, therefore, and exclusively for the sake of the kingdom of heaven, we ought to do good to all. And in this well-doing we ought not to think about temporal rewards, either exclusively or conjointly with the kingdom of God. For it is with reference to all these temporal things that the Lord used the word tomorrow when he said, "Do not think about tomorrow." For that word is not used except in the realm of time, where the future succeeds the past. Therefore, when we perform any good deed, let us think about eternal things and pay no heed to the temporal. Then our deed will be not only good but also perfect. "For tomorrow," he says, "will have anxieties of its own." By this he means that you are to take food or drink or clothing when it is fitting that you do so. When the need for them is pressing, these things will be at hand; our Father knows that we need all these things. "For sufficient for the day," he says, "is its own evil." In other words, when the need is urgent, we have sufficient reason for using these things. I suppose that this necessity is called evil because it partakes of the nature of punishment for us since it is part of the frailty and mortality that we have merited by committing sin. To this penalty of temporal necessity, therefore, do not add something more troublesome. — SERMON ON THE MOUNT 2.17.56