Mateus 6
Jerome · Comentário Patrístico (catena)
Mateus 6:1
(Chapter 6, Verse 1) Be careful not to practice your righteousness in front of others to be seen by them. Otherwise, you have no reward from your Father in heaven. When you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you. From all these things it is gathered that they are hypocrites who do anything in order to be glorified by men. It seems to me also that he who says to his brother: 'Let me remove the speck from your eye' (Matthew 7:4), does this for the sake of glory, in order to appear righteous himself. Therefore it is said to him by the Lord: 'Hypocrite, first remove the beam from your own eye.' Thus, not virtue but the motive for virtue has reward with God. If you veer slightly off the right path, it doesn't matter whether you go to the right or to the left, because you have lost the true way. — Commentary on Matthew
Mateus 6:2
[(as quoted by Aquinas, AD 1274)] He who sounds a trumpet before him when he does alms is a hypocrite. Whence he adds, as the hypocrites do. A reward not of God, but of themselves, for they receive praise of men, for the sake of which it was that they practised their virtues. — Catena Aurea by Aquinas
Mateus 6:3-4
(Vers. 3, 4.) But when you give alms, let not your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you. And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who sees in secret will reward you. Amen I say to you, they have received their reward. Not God's reward, but their own. For they have been praised by men, for whom they have exercised virtues. — Commentary on Matthew
Mateus 6:5-6
[(as quoted by Aquinas, AD 1274)] This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying. — Catena Aurea by Aquinas
Mateus 6:6
(Verse 6) But when you pray, go into your room, close the door, and pray to your Father who is in secret. And your Father who sees in secret will reward you. This is simply understood, it teaches the listener to flee from vain glory in prayer. But it seems to me that this is more of a command, that we should pray to the Lord with our thoughts confined within our hearts and our lips closed, which we also read Anna did in the Book of Kings; Her lips, it says, were moving (1 Samuel 1:13). — Commentary on Matthew
Mateus 6:7
(Verse 7.) But when praying, do not speak much, as the Gentiles do. For they think that they will be heard because of their many words. Therefore, do not be like them. If a Gentile speaks much in prayer, then a Christian should speak little. For God is not the listener of words, but of the heart. (Wisdom 1:6). — Commentary on Matthew
Mateus 6:7-8
[(as quoted by Aquinas, AD 1274)] On this there starts up a heresy of certain Philosophers who taught the mistaken dogma, that If God knows for what we shall pray, and, before we ask, knows what we need, our prayer is needlessly made to one who has such knowledge. (Epicureans.) To such we shortly reply, That in our prayers we do not instruct, but entreat; it is one thing to inform the ignorant, another to beg of the understanding: the first were to teach; the latter is to perform a service of duty. — Catena Aurea by Aquinas
Mateus 6:8
(V. 8.) For your Father knows what you need before you ask him. So you will pray like this. In this place, a certain heresy arises, as well as a perverse doctrine of philosophers, who say: If God knows what we pray for, and before we ask, he knows what we need, then we speak in vain to the one who knows. To these it must be briefly answered, we are not storytellers, but askers. For it is one thing to tell the ignorant, another to ask the one who knows. In that, there is evidence; here, there is obedience. There, we faithfully indicate; here, we miserably beseech. — Commentary on Matthew
Mateus 6:9
(Verse 9.) Our Father, who art in heaven. By calling Him Father, let them confess themselves to be His sons. Hallowed be thy name. Not in you, but in us. For if because of sinners the name of God is blasphemed among the nations (Rom. VIII), on the contrary, because of the righteous it is sanctified. — Commentary on Matthew
Mateus 6:10
[(as quoted by Aquinas, AD 1274)] Either it is a general prayer for the kingdom of the whole world that the reign of the Devil may cease; or for the kingdom in each of us that God may reign there, and that sin may not reign in our mortal body. But be it noted, that it comes of high confidence, and of an unblemished conscience only, to pray for the kingdom of God, and not to fear the judgment. Let them be put to shame by this text who falsely affirm that there are daily falls (ruinas) in Heavenb. — Catena Aurea by Aquinas
Mateus 6:10
(Verse 10) Your kingdom come. This can mean either a general prayer for the kingdom of the whole world, that the devil may stop reigning in the world, or that God may reign in each individual, and sin may not reign in the mortal body of humankind (Rom. VI). At the same time, we must consider that it requires great courage and a pure conscience to ask for the kingdom of God and not fear judgment. Thy will be done, on earth as it is in heaven. Just as the angels serve thee blamelessly in heaven, so may men serve thee on earth. Let those be ashamed of this opinion who daily lie about there being disturbances in heaven. For what benefit is the likeness of heaven to us, if there is also sin in heaven? — Commentary on Matthew
Mateus 6:11
In the Gospel the term used by the Hebrews to denote supersubstantial bread is maar. I found that it means "for tomorrow," so that the meaning is "Give us this day our bread" for tomorrow, that is, the future. We can also understand supersubstantial bread in another sense: bread that is above all substances and surpasses all creatures. — COMMENTARY ON MATTHEW 1.6.11
Mateus 6:11
(Vers. 11.) Give us this day our daily bread. The word 'supersubstantial,' which we have expressed, is rendered in Greek as 'ἐπιούσιον,' a term that the Septuagint translators frequently translate as 'περιούσιον.' Therefore, we examined the Hebrew, and wherever they translated 'περιούσιον,' we found 'Sgolla,' which Symmachus translated as 'ἐξαίρετον,' meaning exceptional or outstanding, although he did interpret it differently in one particular instance. Therefore, when we ask that God give us extraordinary or exceptional bread, we ask for Him who says: 'I am the living bread that came down from heaven' (John 6:51). In the Gospel called according to the Hebrews, instead of 'supersubstantial bread,' I found the word 'mahar,' which means 'for tomorrow'; so the meaning is: 'Give us our bread for tomorrow,' that is, for the future, today. We can also understand the 'supersubstantial bread' in another way, referring to the bread that is above all substances and exceeds all creatures. Others simply think, according to the words of the Apostle (I Tim. VI, 8): Having food and clothing, with these we are content, that we should only be concerned with providing for the holy present food. Hence, in the following it is commanded: Do not worry about tomorrow. — Commentary on Matthew
Mateus 6:11
[(as quoted by Aquinas, AD 1274)] The Greek word here which we render 'supersubstantialis,' is ἐπιούσιος. The LXX often make use of the word περιούσιος, by which we find, on reference to the Hebrew, they always render the word sogolac. Symmachus translates it ἐξαίρετος, that is, 'chief,' or 'excellent,' though in one place he has interpreted 'peculiar.' When then we pray God to give us our 'peculiar' or 'chief' bread, we mean Him who says in the Gospel, I am the living bread which came down from heaven. (John 6:51.) We may also interpret the word 'supersubstantialis' otherwise, as that which is above all other substances, and more excellent than all creatures, to wit, the body of the Lord. Others understand it literally according to that saying of the Apostle, Having food and raiment, let us therewith be content, that the saints should have care only of present food; as it follows, Take no thought for the morrow. In the Gospel, entitled The Gospel according to the Hebrews, 'supersubstantialis' is rendered 'mohar,' that is 'to-morrow's;' so that the sense would be, Give us today to-morrow's bread; i. e. for the time to come. — Catena Aurea by Aquinas
Mateus 6:12
[(as quoted by Aquinas, AD 1274)] In the Gospel, entitled The Gospel according to the Hebrews, 'supersubstantialis' is rendered 'mohar,' that is 'to-morrow's;' so that the sense would be, Give us today to-morrow's bread; i. e. for the time to come. — Catena Aurea by Aquinas
Mateus 6:13
[(as quoted by Aquinas, AD 1274)] Amen, which appears here at the close, is the seal of the Lord's Prayer. Aquila rendered 'faithfully'—we may perhaps 'truly.' — Catena Aurea by Aquinas
Mateus 6:13
Amen. The sign of the Lord's Prayer is: which the Eagle interprets faithfully: we, truly, can say. — Commentary on Matthew
Mateus 6:14
(Verse 14.) For if you forgive men their offenses, your heavenly Father will also forgive you your offenses. This is what is written: 'I said, you are gods, and all of you are sons of the Most High; nevertheless, you shall die like men, and fall like one of the rulers.' (Psalm 82:6-7) This is said to those who have deserved to be called gods because of their offenses. Therefore, rightly are they called men to whom offenses are forgiven. — Commentary on Matthew
Mateus 6:14-15
[(as quoted by Aquinas, AD 1274)] But if that which is written, I said, Ye are gods, but ye shall die like men, (Ps. 83:6, 7.) is said to those who for their sins deserve to become men instead of gods, then they to whom sins are forgiven are rightly called men. — Catena Aurea by Aquinas
Mateus 6:16
[(as quoted by Aquinas, AD 1274)] The word exterminare, so often used in the ecclesiastical Scriptures through a blunder of the translators, has a quite different meaning from that in which it is commonly understood. It is properly said of exiles who are sent beyond the boundary of their country. Instead of this word, it would seem better to use the word demoliri, 'to destroy,' in translating the Greek ἀφανίζειν. The hypocrite destroys his face, in order that he may feign sorrow, and with a heart full of joy wears sorrow in his countenance. — Catena Aurea by Aquinas
Mateus 6:16
(V. 16) For they disfigure their faces that they may appear to men to fast. Amen I say to you, they have received their reward. The word exterminate, which is frequently used in the books of Ecclesiastic writers, has a much different meaning than is commonly understood. For it means that those who are exiled are exterminated, as they are sent beyond the borders. Therefore, we should always understand this word in this sense: which is said in Greek as ἀφανίζουσι. However, the hypocrite demolishes his face to simulate sadness; and with a strong mind rejoicing, he bears grief on his countenance. — Commentary on Matthew
Mateus 6:17-18
(Verse 17 and following) But when you fast, anoint your head and wash your face, so that you may not appear to be fasting to men, but to your Father who is in secret: and your Father who sees in secret will repay you. He is speaking according to the custom of the province of Palestine, where they usually anoint their heads on festive days. Therefore, he commanded us to show ourselves joyful and festive when we fast. Those reading it from the Psalmist: The oil of the sinner shall not anoint my head (Ps. 140:5), on the contrary they want the good oil, about which it is said elsewhere: God, thy God, hath anointed thee with the oil of gladness above thy fellows (Ps. 44:8). And He commands that we, who practice virtues, should anoint the principal (ἡγεμονικὸν) oil of our hearts with spiritual oil. — Commentary on Matthew
Mateus 6:17-18
[(as quoted by Aquinas, AD 1274)] But He speaks in accordance with the manners of the province of Palestine, where it is the custom on festival days to anoint the head. What He enjoins then is, that when we are fasting we should wear the appearance of joy and gladness. — Catena Aurea by Aquinas
Mateus 6:19-21
[(as quoted by Aquinas, AD 1274)] This must be understood not of money only, but of all our possessions. The god of a glutton is his belly; of a lover his lust; and so every man serves that to which he is in bondage; and has his heart there where his treasure is. — Catena Aurea by Aquinas
Mateus 6:21
(Verse 21) For where your treasure is, there your heart will be also. This applies not only to money, but also to all passions and possessions. The stomach is the god of gluttons: there it has its heart, where its treasure is. The treasure of the luxurious is feasts. For the lascivious, it is playfulness; for the lover, it is desire. Everyone serves the one by whom he is conquered (2 Peter 2:19). — Commentary on Matthew
Mateus 6:22-23
[(as quoted by Aquinas, AD 1274)] This is an illustration drawn from the senses. As the whole body is in darkness, where the eye is not single, so if the soul has lost her original brightness, every sense, or that whole part of the soul to which sensation belongs, will abide in darkness. Wherefore He says, If then the light which is in thee be darkness, how great is that darkness! that is, if the senses which are the soul's light be darkened by vice, in how great darkness do you suppose the darkness itself will be wrapped? Those who have thick eye-sight see the lights multiplied; but the single and clear eye sees them single and clear. — Catena Aurea by Aquinas
Mateus 6:22-23
(Verse 22, 23.) If your eye is sound, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness! Those with failing eyesight often see many lights: a sound and pure eye perceives only one light. This can be transferred to the realm of perception. For just as the whole body is in darkness if the eye is not sound, so the soul, if it has lost its primary light, will abide in darkness in all its senses. If therefore the light which is within you is darkness, how great is that darkness! If the sense which is light is obscured by the fault of the soul, do you think in what darkness it will be enveloped! — Commentary on Matthew
Mateus 6:24
(Verse 24) You cannot serve God and wealth. Wealth is called mammon in the Syriac language. You cannot serve God and wealth. Let the greedy person hear this, let the person who is thought to be unable to serve both wealth and Christ hear this. And yet it did not say, the one who has wealth, but the one who serves wealth. For the servant of wealth guards the riches, like a servant; but the one who has shaken off the yoke of servitude distributes them, like a master. — Commentary on Matthew
Mateus 6:24
[(as quoted by Aquinas, AD 1274)] Mammon—riches are so termed in Syriac. Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the servant of riches. For he who is the slave of money, guards his money as a slave; but he who has thrown off the yoke of his slavery, dispenses them as a master. — Catena Aurea by Aquinas
Mateus 6:25
[(as quoted by Aquinas, AD 1274)] Some MSS. add here, nor what ye shall drinkb. That which belongs naturally to all animals alike, to brutes and beasts of burden as well as to man, from all thought of this we are not freed. But we are bid not to be anxious what we should eat, for in the sweat of our face we earn our bread; the toil is to be undergone, the anxiety put away. This Be not careful, is to be taken of bodily food and clothing; for the food and clothing of the spirit it becomes us to be always careful. The command is therefore, not to be anxious what we shall eat. For it is also commanded, that in the sweat of our face we must eat bread. Toil therefore is enjoined, carking forbidden, He who has given the greater, will He not also give the less? — Catena Aurea by Aquinas
Mateus 6:25
(Verse 25.) Therefore I say to you: Do not be anxious about your souls, what you will eat, nor about your bodies, what you will wear. In some manuscripts it is added: nor what you will drink. Therefore, we are completely freed from the care of what nature gives to all, and is common to animals and humans. But it is commanded to us not to be anxious about what we will eat: because in the sweat of our face we prepare bread for ourselves. Labor must be exercised, worry must be removed. What is said here: Do not be anxious about what you will eat, or about what you will wear (Gen. III), let us take it as referring to physical food and clothing. However, we should always be concerned about spiritual food and clothing. — Commentary on Matthew
Mateus 6:26
(Verse 26) Is not the soul more than food, and the body more than clothing? He says this in such a way: He who has provided greater things, surely will provide lesser things. Look at the birds of the air; they do not sow or reap or gather into barns, yet your heavenly Father feeds them. Are you not much more valuable than they? The Apostle instructs (Rom. XI), not to think of ourselves more highly than we ought to think. This testimony should be kept in mind in the present chapter. For there are some who, while they want to exceed the boundaries of the fathers and fly high, are immersed in the depths: saying that the birds of the air are angels and other strengths in the ministry of God, which are nourished by the providence of God without worry for themselves. If this is how it is, as they want it to be understood, how does the statement follow for human beings: Are you not worth more to them? It must be taken simply: if the birds, without care and toil, are nourished by God's providence, which exist today and will not exist tomorrow: how much more are human beings, to whom eternity is promised, ruled by God's will! — Commentary on Matthew
Mateus 6:26-27
[(as quoted by Aquinas, AD 1274)] There be some who, seeking to go beyond the limits of their fathers, and to soar into the air, sink into the deep and are drowned. These will have the birds of the air to mean the Angels, and the other powers in the ministry of God, who without any care of their own are fed by God's providence. But if this be indeed as they would have it, how follows it, said to men, Are not ye of more worth than they? It must be taken then in the plain sense; If birds that to-day are, and to-morrow are not, be nourished by God's providence, without thought or toil of their own, how much more men to whom eternity is promised! — Catena Aurea by Aquinas
Mateus 6:27
(Verse 27.) But which of you by thinking is able to add one cubit to his stature? And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. — Commentary on Matthew
Mateus 6:28-29
(Vers. 28-29.) Consider how the lilies of the field grow: they do not labor or spin. Yet I tell you that not even Solomon in all his glory was arrayed like one of these. How beautifully does the lily shine? But the viola, with its purple color, surpasses any dye, it is a judgement of the eyes more than of speech. — Commentary on Matthew
Mateus 6:28-29
[(as quoted by Aquinas, AD 1274)] For, in sooth, what regal purple, what silk, what web of divers colours from the loom, may vie with flowers? What work of man has the red blush of the rose? the pure white of the lily? How the Tyrian dye yields to the violet, sight alone and not words can express. — Catena Aurea by Aquinas
Mateus 6:30
[(as quoted by Aquinas, AD 1274)] To-morrow in Scripture is put for time future in general. Jacob says, So shall my righteousness answer for me to-morrow. (Gen. 30:33.) And in the phantasm of Samuel, the Pythoness says to Saul, To-morrow shalt thou be with me. 1 Sam. 28:19.) — Catena Aurea by Aquinas
Mateus 6:31-34
(Verse 31 and following) Do not be anxious, saying: What shall we eat, or what shall we drink, or with what shall we be clothed? For all these things the Gentiles seek. For your Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things will be added to you. Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Each day has enough trouble of its own. Therefore, it has granted that those who forbid thinking about the future should be anxious about the present. And so the Apostle says: 'Working night and day with our hands, so as not to burden any of you' (1 Thess. 2:9). Tomorrow is understood as a future time in the Scriptures, as Jacob says: 'And my righteousness shall answer for me tomorrow' (Gen. 30:33). And in Samuel's vision, the witch speaks to Saul: 'Tomorrow you will be with me' (1 Sam. 28:19). — Commentary on Matthew
Mateus 6:34
[(as quoted by Aquinas, AD 1274)] To-morrow in Scripture signifies time future, as Jacob in Genesis says, To-morrow shall my righteousness hear me. (Gen. 30:33.) And in the phantasm of Samuel the Pythoness says to Saul, To-morrow shalt thou be with me. (1 Sam. 28:19.) He yields therefore unto them that they should care for things present, though He forbids them to take thought for things to come. For sufficient for us is the thought of time present; let us leave to God the future which is uncertain. And this is that He says, The morrow shall he anxious for itself; that is, it shall bring its own anxiety with it. For sufficient for the day is the evil thereof. By evil He means here not that which is contrary to virtue, but toil, and affliction, and the hardships of life. — Catena Aurea by Aquinas
Mateus 6:34
(Verse 34.) The malice of the day is enough for itself. Here, malice is not set against virtue, but rather labor, affliction, and the hardships of the world: just as Sara afflicted her servant Agar (Gen. 16), which is significantly expressed in Greek as ἐκάκωσεν αὐτὴν. Therefore, let us be content with the thoughts of the present time; let us leave the care of the future, which is uncertain. — Commentary on Matthew