Chapter 6

1. Take heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven. 2. Therefore when thou dost an alms-deed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen I say to you, they have received their reward. 3. But when thou dost alms, let not thy left hand know what thy right hand doth. 4. That thy alms may be in secret, and thy Father who seeth in secret will repay thee.

(1) Beware of practicing your piety before men. This is the second part of that section which began at 5:20, in which, after having urged them to accomplish evangelical perfection, he exhorts them to have the right intention in this task. This is divided into two parts: first, he urges the simplicity of a holy intention; secondly, the purity of a holy manner of life (c. 7).

The simplicity of a whole intention should be in affect and effect, as opposed to duality of affect: "A double-minded man is unstable in all his ways" (Jas 1:8). He removes the first in this chapter; the duality of effect at v. (19).

There is duality of affect, when a person does for worldly favor something which is good. First, therefore, he removes the desire for worldly favor from all actions in general; secondly, specifically (v. 2). In addition, first he rejects worldly favor; secondly, he gives the reason (v. 1b).

He says, therefore, Beware, be careful and on your guard, of practicing your piety, i.e., your works of holiness, before men in order to be seen by them, i.e., in order to seek human praise.

Augustine: "He does not forbid being seen in order that God be praised, but being seen in order that they be praised." Chrysostom: "As a lamp cannot be concealed, so a work of holiness cannot be hid." For then, i.e., if you do not do it thus, you will have no reward from your Father who is in heaven. A Gloss: "Because human praise is assigned to you for the love of whose reward it is done:"; "He who has gathered riches has put them into a bag with holes" (Hag 1:6). Jerome: "Not virtue, but the cause of virtue, obtains a reward with God.

Thus, when you give alms. This is the second part, where he removes one by one the desires for human praise from good works. Hence Augustine in a Gloss: "He descends from the whole to the parts." Now there in the main three good works, namely, alms, prayer and fasting: alms against the concupiscence of the eyes; prayer against the pride of life, and fasting against the concupiscence of the flesh. The first regulates us in regard to our neighbor; the second, to God; the third, to ourselves. First, therefore, he excludes the desire for human praise by alms; secondly, by prayer (v. 5); thirdly, by fasting (v. 16).

In the first he touches on four things: first, he excludes praise; secondly, the reason (v. 2b); thirdly, the manner and care of giving (v. 2); fourthly, a promise to the giver 9v. 4b).

(2) He says, therefore, Thus, when you give alms, i.e., do works of mercy, sound no trumpet before you; literally, according to Anselm, they perhaps sounded a trumpet, so that everyone would come as to a spectacle, when they gave alms. Or, to sound a trumpet is to seek the pomp of vainglory; hence, Rabanus: "One sounds a trumpet before himself, when he wants to be praised before others." Or, as Chrysostom says, the trumpet is every act or word by which boasting of one's works is signified. And so, sometimes concealment itself is a trumpet. As the hypocrites do. A hypocrite, as Augustine says, is one who pretends to be what he is not; hence, it is taken from hypo, which is over or above, and crisis, gold. As if to say: gold on the surface and clay within. In the synagogues, to be seen by the wise, and in the streets, to be seen by the crowds. And by this is their vain intention revealed. That they may be praised by men, i.e., their purpose is that men honor them. Behold the desire of vain pomp. Chrysostom: "An alms seen by men is not displeasing to God, but one given in order to be seen by men is."

Truly, I say to you, they have received their reward. Here he presents the reason for the prohibition. Truly, I say to you, i.e., take it as certain, they have received their reward. A Gloss: ""This means that their reward is human praise."

(3) But when you give alms. Here, thirdly, is shown the way to give alms. Hence he says, But when you give alms, i.e., when you do any work of mercy, Do not let your left hand know. By left the perverse intention of vain praise is signified; by the right the holy intention of fulfilling God's precepts, as Augustine says. Hence let not your left hand, i.e., do not permit the perverse intention of praise, or a foolish feeling of satisfaction or of elation, intermingle with what your right hand does, i.e., when you strive to fulfill God's precepts. As if to say: What holiness does, let neither elation nor vain glory know.

(4) So that your alms may be in secret, i.e., in the seclusion of your conscience, according to a Gloss. An alms is said to be given in the conscience, when it is done for God's sake, not because it is sometimes concealed from them. Hence Chrysostom: "One who gives an alms for the sake of God sees no one in his heart but God, for whose sake it is given; and therefore, if he gives in the presence of others, his mind does not see them, even though they see him.It can also be done, so that no one is present, yet he carries in his heart the persons before whom he would like to make a display. An alms is given in secret, when it is not mingled with darkness: the light is within, the darkness without." And your Father. This is the fourth, namely, a promise to the giver. Hence he says, and the Father who sees in secret, i.e., who reads intentions (Heb c. 4); "Man sees what appears outwardly, but God looks at the heart:" (1 Sam 16:7); will reward you: "The Most High is a patient rewarder" (Sir 5:4). Chrysostom: "It is impossible that God overlook a good work done in secret, because it is his glory. If you wish, therefore, to see your aims, hide them. for if you strive to hide them now, God will make them known, when the whole world is present.

**6— 2

Mt 6:5-8**

5. And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward. 6. But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret, and thy father who seeth in secret will repay thee. 7. And when you are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard. 8. Be not you therefore like to them for your Father knoweth what is needful for you, before you ask him.

(5) And when you pray... Here, secondly, he excludes the desire for human praise for praying, and it contains three things: first, he excludes the desire for human praise; secondly, he teaches how to pray (v. 6); thirdly, he adds the proper form of prayer (v. 9).

The first contains three items: first, he removes from prayer the display of the hypocrites; secondly, the means and end of display (v. 5b); thirdly, he mentions their condemnation (v. 5c).

He says, therefore, When you pray, namely, from an affect of the mind.

But a question arises concerning words. Why did he not say, "When you pray" in the singular, as he did above when he said, When you give alms... ? The answer is that he says, When you pray in the plural, because all should pray, since temporal possessions are not needed for this, but an intention of the heart; but giving alms is not within the power of everyone. Or it might be said that prayer is made in two ways: in common, as in choir; or alone.

You must no be like hypocrites, shining without, stenchy within. They love... But why does he not say, "they pray"? Chrysostom answers: Because they do not really pray, but love to be seen as though praying. In this regard one asks why he did not say the same about almsgiving. The answer is that although they give an alms with an evil intention, they really do give something. In the synagogues, where the learned gather to pray, in order to be seen. To stand. He says this, because it is the custom of the Jews to pray standing, because they received the Law standing: "They stood at the foot of the mountain" (Ex 19:17). And at the street corners. Chrysostom: "They try to hide themselves, in order that they be praised for two reasons: first, because they are praying; secondly, because they are praying in secret." That they may be seen by men. This is the vain intention. Chrysostom: "They do not intend to be heard, but to be seen." He also says: "Oh, the folly of vanity! They do not wish to be what they desire to seem to be: their praying is a lie, since they do not pray; their praise is a lie, because they deserve no praise. They sell an empty form of religion, and they buy and empty word of praise. When that word has ended, the good placed in that word also ends." Hence he wisely adds, Truly, I say to you... As if to say: Be sure that they have received their reward: A Gloss: "i.e., human praise, but from me they will receive eternal punishment.

(6) But when you pray... This is the second part, where he defines the way to pray. First, he shows the proper way; secondly, he excludes from that way the rite of the Gentiles, or much speaking (v. 7).

The first contains two things: the proper procedure in praying; secondly, a promise (v. 6d).

The procedure in praying consists in three things: first, in secret meditation; secondly, in excluding improper desires (v. 6b); thirdly, in a right intention (v. 6c).

He says, therefore, When you pray, go into your room, i.e., the concealment and privacy of your mind, as Augustine says; and Rabanus, by an act of secret meditation. Chrysostom: "God is not to be pounded with aloud voice, but appeased by a good conscience; for he hears not he voice but the heart." Or, Go into your room literally. It is significant that he says, room, because when the should prays, it should be cut off from external things; and then the time is more fitting and the place ore secret.

Chrysostom: "By day a thousand concerns bother you and do not permit you to pray in secret. But when you reach your bed, say to your soul: 'Soul, how have we spent the day. What good or evil have we done?' Seek God first, and then permit your soul to sleep." Judith acted thus (Jdt 8:6) and Peter (Acts 10:9) and Tobit (3:10). And shut the door, i.e., remove every evil and worldly affection, or turn off your external senses, as a Gloss says. "Come, my people, enter your chamber and shut your doors behind you" (Is 26:20). And pray in secret.

A Gloss: "He is prayed to in spirit and truth" (Jn 4:23). Do not pray for earthly things. Isidore: ""A soul occupied with thoughts of the world is far fro God." Jerome: "It is one thing to tell one who does not know; it is another to ask one who does know. The former is disclosure, the latter homage." In secret, i.e., the inner man. Chrysostom: "One at prayer should do nothing novel for men to see, nor shout with his voice, nor stretch out his hands, nor boldly raise his eyes to heaven, in order to be noticed. And your Father who sees in secret will reward you. This is his promise, and your Father who sees in secret, i.e., who looks at the heart: "All are open and laid bare to his eyes" (Heb 4:13); will reward you. He does not say, "will give," because he has now made himself your debtor, i.e., it is certain that he will present you with a reward. Chrysostom: "Consider God's philanthropy, i.e., the love he has toward men; and ponder God's mercy with admiration, when he promises to give a reward even for the good things he is asked for by us."

(7) And in praying do not heap up many words. Here he excludes verbosity from prayer: first, he forbids it; secondly, the reason (v. 8).

He says, therefore, And in praying do not heap up many words, i.e., do not trust in words. On the other hand, it says in 1 Thessalonians (5:17): "Pray without ceasing." Furthermore, the Lord spent much time in prayer (Mt 26:36 and Lk 6:12). The answer, according to Augustine, is that he condemns the verbosity of unbelief, but not prayer which the saints say with a pure heart. Hence Anselm: "It is not a sin to pray many words with devotion of heart." As the Gentiles do: for they multiply words in prayer.

First, to indicate their intention to the demons they adore, because otherwise they could not know; hence Augustine: "A multitude of words was needed by the Gentiles on account of the demons." Secondly, in order to call back the absent demons; and Elijah alludes to this in 1 Kings (18:27):"Cry louder, for he is a god; either he is musing, or he has gone aside, or perhaps he is asleep and must be awakened." Thirdly, in order to obtain their pity by oral persuasion. Hence he adds, for they think they will be heard for their many words, i.e., they suppose that in a multitude of persuasive words their prayers will secure an effect.

(8) And because they act thus, do not be like them, my faithful, namely, in much speaking, as though believing that God is moved by persuasive words. Isidore: "Men are not heard by much speaking, as if they were trying to bend God by many words." Also you should not suppose that God does not know your requests, for your Father knows what you need. Behold the reason for the prohibition. As if to say: It is not proper for you to pray with many words, "but with thanks and simple affect of heart," says Rabanus.

For your Father knows what you need, before you ask him. Therefore, what need is there to pray? I answer: Not to inform but to render compassionate, so that you may be made a friend, that you may be humble, that you may be mindful of your sins. And it is significant that he says, your Father. Chrysostom: "By saying Father he signified in one word the forgiveness of sins, the cessation of punishments, and justification and sanctification and release, and adoption of sons and an inheritance form God and brotherhood with the Only Begotten, and the abundant gifts of the Holy Spirit."

Jerome and Rabanus ask: If God knows before we ask, what is the purpose in asking one who knows? The answer is that there are a number of reasons for speaking and praying to one who knows.

First, to confess and recognize that what we ask we obtain from him; hence Rabanus: "There is no need to inform but to petition. Secondly, that an example be given; hence Rabanus: "God wants to be asked, so that his goodness be derived to the people." Thirdly, to arouse our mind; hence Jerome: "We arouse ourselves during the time of prayer." Fourthly, to arouse devotion in by-standers; hence Jerome: "We speak, not to show what our will is, but to arouse the compliance of pious devotion." Fifthly, to inflame desire. Sixthly, to purify the heart. Concerning these two a Gloss says: "By words the heart is inflamed, and by prayers it is calmed." Seventhly, that the mind, occupied with holy words be drawn away from superfluous thoughts.

**6—3

Mt 6:9-15**

9. Thus therefore shall you pray: Our Father who art in heaven, hallowed be thy name. 10. Thy kingdom come. Thy will be done on earth as it is in heaven. 11. Give us this day our supersubstantial bread. 12. And forgive us our debts, as we also forgive our debtors. 13. And lead us not into temptation. But deliver us from evil. Amen. 14. For if you will forgive men their offences, your heavenly Father will forgive you also your offences. 15. But if you will not forgive men, neither will your Father forgive you your offences.

(9) The Lord says Pray like this, not "Pray for this." He does not forbid praying differently from this, but he teaches us to pray like this. Hence this prayer has three qualities: for it is brief, perfect and efficacious. It is brief, so that both the learned and the unlearned can grasp it; also, so that it might engender confidence of obtaining easily: "The Lord will make a brief word" (Is 10:23). It is perfect, for God gave it, and God's works are perfect. And it is efficacious; hence, the apostles said: "Teach us to pray." But he answered: Pray, then, like this: Our Father, who art in heaven.

In this prayer, as in the orations of rhetoricians, he does two things: first, he strives to obtain good will; secondly, he teaches what to ask (v. 9b). He strives to obtain good will, but in a way different from the way man strives to obtain the good will of a man, namely, to bend him to himself. But we strive to obtain God's good will, in order to be raised toward him. Two things are required of a donor, namely, that he is able and willing. And in order that he be willing, he says, Father: for if he is a Father, he wills what is beneficial to his children. That he is able is shown when he adds, who art in heaven; for if he is in heaven, he can do what he wills. That he says, Our Father, has the effect of bolstering faith.

And it removes two errors which destroyed prayer. For some said that God has no concern about humans: "The Lord has forsaken the land, and the Lord does not see" (Ez 9:9). Others said that he does have concern and takes care of all things; but his providence imposes necessity on things. Therefore, it is useless to pray, because if God takes care of all things, so will it be. But he destroys those opinions, when he says, Father;

For if he is a Father, he provides for his children, as it says in Wisdom (12:13): "'for neither is there any God besides you, whose care is for all men." Furthermore, Father implies son, as lord implies servant. For in that he is our Father, we call ourselves sons, since he is not the Father of other things. If, therefore, we are sons, we have free will. Accordingly, something is from us. By saying, Who art in heaven, he shows that all things can be obtained, since he is there permanently. For as he who is in heaven arranged for effects to be produced by causes, so he arranges that such a request be given to us for such a prayer. Hence it has the effect of raising our hope: "If you, who are evil, know how to give good things to your children, how much more your heavenly Father" (Lk 11:13). Furthermore, Father has the effect of arousing charity, since it is natural for a son to be loved by a Father: "Children, obey your parents in the Lord" (Eph 5:7). We are also invited to imitate: "That you may be children of your Father" (Mt 5:45). Then we are encouraged to be humble: "A son honors his father, and a servant his master. If then I am a Father, where is my honor? And if I am master, where is my fear?" (Mal 1:6). Again, by saying, Our Father, he directs our affection toward our neighbor, because if he is the one Father of all, no one should despise his neighbor by reason of ancestry. Furthermore, he says, Our Father, and not "My Father," because Christ wanted to preserve what is proper to himself, for he is the Son of God in a special way: "I ascend to my Father and your Father," because he is mine in one way and yours in another. Finally, he taught us to pray for all people. Chrysostom: "More pleasing to God is a prayer which necessity does not send forth, but brotherhood."

He strives for good will in a second way, when he says, Who art in heaven, not as a corporeal place, because "I fill heaven and earth, says the Lord" (Jer 23:24), but on account of his eminence. Hence by this is provision made for the weak to consider in the light of what is supreme among bodies, that they should submit to God. For this reason we turn toward the east to pray, because the heavens are turned from the east And just as the heavens are above bodies, so God is above the spirit. Therefore, so that the spirit be called away from earthly things, he says, Our Father, who art in heaven. In another sense, by heavens are understood the saints: "Hear, O heavens, and perceive with your ears, O earth" (Is 1:2); "But you dwell in the holy place" (Ps 22:4). For he gives confidence that we shall obtain, because the heavens are not far from us.

(10) Hallowed be thy name. Having obtained good will, he now proceeds to the petitions. But every petition implies a desire. Hence in this prayer is contained everything man can desire and in the order in which he should ask, for man desires to obtain good and avoid evil. But four things to be desired are requested.

For desire seeks an end; hence in all things it is the end that is first to be desired. But the end is God; hence, God's honor is the first thing to be sought. This is mentioned in v. 9b. Then, things pertaining to ourselves should be sought: the first is God's glory mentioned in v. 10; then, virtues and good merits in v. 10b. After that, helps to our mortal life, either temporal or spiritual, in v. 11: our daily bread, temporal bread, or spiritual, or sacramental. Then, evil must be avoided. Against good things are temporal obstacles: against the first there is no obstacle, because God must always be honored, whether you will or not will it.

Sin is an obstacle to happiness; therefore, he asks, Forgive us our trespasses. Virtues and good works are impeded by temptation; therefore, he says, And lead us not into temptation. Finally, evil prevents our having the necessities of this life; therefore, he says, But deliver us from evil.

Hallowed be thy name. But it is always hallowed. Why, therefore, request it? It is explained thus: let it be hallowed, i.e., let what is holy in itself be manifested in us; not that it adds to him, but that the manifestation of his glory be added to us. Chrysostom: " Hallowed, i.e., by reason of our works, i.e., may he enable us to do such works as will hallow his name." Cyprian: " Hallowed, i.e., sanctify us in your name: 'And he will be your holiness' (Is 8:14)." But to be hallowed is for those not holy to become holy, and for the holy to persevere in holiness; and if some are not holy, that the obstacle be removed.

Thy kingdom come,

i.e., make us arrive at your kingdom, as it says below (25:34): "Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." In another way, Augustine in The Lord's Sermon on the Mount: "God began to reign, when he redeemed the world." Come, i.e., may the consummation of your kingdom arrive: "The kingdom of God is near" (Lk 21:31). Or, another way: Thy kingdom come, i.e., may you and not sin reign in us. Hence Romans (6:12): "Let not sin reign in your mortal body." But one cannot arrive at the heavenly kingdom, unless he becomes heavenly; therefore, we ask to become heavenly. They will be done on earth as in heaven, i.e., make us heavenly. But this would be to no avail, if it were not from God. Accordingly, he says, They will be done, because God works in us.

But how? On earth as it is in heaven,

i.e., as the angels do his will in heaven, so may we do it on earth. Or, another way: They will be done as in Christ, so in the Church. Hence They will be done on earth, i.e., the Church, as in heaven, i.e., in Christ. Or again: by heaven, the saints; by earth, sinners. Hence They will be done..., i.e., convert sinners, so that they may serve you as do the just: "Lighting my lamp, O Lord, enlighten my darkness" (Ps 18:28). Or, another way: because the spirit is compared to the flesh, so they are contrary. Hence the Apostle: "I see another law in my members, fighting against the law of my mind" (Rom 8:23). Hence Thy will..., i.e., as the spirit is in accord with your will, so too the flesh.

And note that it says, Hallowed by thy name, and not "Let us hallow." This is because the person of God and free will are required for salvation. But if it were asked in the first person, it would seem that it depended solely on free will.

(11) Give us this day our daily bread. After teaching us to ask for glory and happiness an virtuous acts, he now teaches to ask for things required for the present life, when he says, our daily bread. This is explained in four ways:

first, of the bread, which is Christ: "The bread that I shall give is my flesh for the life of the world" (Jn 6:52). But he says, our, because it is not just anyone's, but only the faithful's: "A child is born to us..." (Is 9:5). Hence by baptism he has a right to that bread. That this bread is [supersubstantial] is gathered from Ephesians (1:20): "He made him sit at his right hand in the heavenly places, above all rule and authority and power and dominion." This bread is daily, which should be eaten every day not by just anyone; as Augustine says in Dogmas of the Church: "I neither praise nor condemn receiving every day." But in the Church it should be taken daily by the faithful and received, if not sacramentally, then spiritually. But the Oriental Church has another custom, because it is celebrated in certain churches only once a week. Give us. But how can he give us, if it is ours? Cyprian: Give us, i.e., give us so to live that by sin we are not rendered unworthy to have that bread. For it is not given to one who receives unworthily, but he takes it to his harm." "Anyone who eats and drinks unworthily, eats and drinks judgment upon himself" (1 Cor 11:20). But why does he say, today ? The answer is that today is sometimes taken for the present day, sometimes for our whole life. Hence give us today, i.e., to be able to receive through our whole life, because it is necessary only in this life. For we will not need it in the other, when we possess truth. Hence in this life and now it is interrupted, but then it will be continuous. Another explanation is that God or divinity is understood by bread: "Blessed is the man who eats bread in the kingdom of God" (Lk 11:15); "Man has eaten the bread of angels" (Ps 78:25). Hence, give us today, i.e., grant that we may enjoy it in the present life. Thirdly, it can be explained of the bread of wisdom; hence "Come, eat of my bread" (Pr 9:5). For he eats of the bread of wisdom who searches the doctrine of salvation and who fulfills the divine precepts. Fourthly, it is explained of material bread. He had said, Hallowed by thy name and They will be done...; hence he had taught us to be godlike. But mindful of our weakness, he teaches us to ask for the material things required for life; not what is superfluous, but what is necessary. Hence 1 Tim (6:8): "If we have food an clothing, with these we shall be content." The patriarch, Jacob,also looked for this: "If God will give me bread to eat and clothing to war" (Gen 28:20). But he says, our, because it is from our own and not from stealing. Anther reason why he says our is that it is given as a necessity. Hence we should receive it in common, as Job (31:7): "If I have eaten my morsel along."

But what is meant by supersubstantial ? He says this, as Augustine writes in the book to Proba, On praying to God, because bread is so essential in man's life: "The essentials for life are water and bread" (Sir 29:21). Hence by this is understood everything essential for life. But he says, today, i.e., for this brief life. For if he asked it for a long time, it would be in opposition to his petition they kingdom come, i.e., come to us. If, therefore, the petition were for a long time, it would be contrary to the previous petition. Also to remove superfluities, because what is necessary is for the day, contrary to the practice of those who spend more on one meal than would be needed for many days. Again, he says, give us. Chrysostom: "The good and the evil have temporal goods: the good to their advantage, the evil to their harm; the good from God, the evil form the devil." Another reason: just as if someone should offer bread to the priest to be sanctified and later requested it from the priest, after it had been sanctified. So he says, give us, i.e., sanctify for us, and it is sanctified by prayer. And because he did not wish that the request be for a along time, he says, today or this day, i.e., in this life.

But why did the Lord forbid anxiety? For he says below (v. 31) "Be not anxious"; whereas here he teaches us to ask. But a man can lawfully desire what is necessary for life; and not only for life but for his station, because more is necessary for a king than for a count Hence it is lawful to seek these things. But it is one thing to desire and other to be anxious. Again, it seems that nothing should be sought except for one day, because he says, this day. The answer is not that you take no thought for the future; otherwise, God's people would perish, because then one should not gather in the summer what is to be eaten in the winter: but he does forbid anxiety about the future.

(12) He continues, Forgive us our trespasses [debts]. Here he intends to present the petitions for the removal of evil; first, the most important and greatest obstacle, which is in. Therefore, he says, Forgive our trespasses, because we have sinned against him; for we have need of God's good. Jerome: "It is unbecoming to do anything against God. When you sin, you usurp what is God's, because god's will is the rule for all. If, therefore, you put aside God's will in favor of your own, you usurp what is God's." Therefore, forgive our trespasses. This is what the Psalmist sought: "Look away from me, that I may know gladness, before I depart and be no more" (Ps 39:13). By this he excludes two errors, namely,

that of Pelagius, who said that a man can live without sin. This is false, because there would be someone who could not say this prayer. But the Lord gave this prayer to all; therefore, all have sin. And John says: "If we say that we are without sin, we deceive ourselves" (1 Jn 1:8). The other error is that if one has sinned, he cannot do penance; but the Lord would not have taught us to pray thus, unless he were willing to forgive: "He gave them power to become sons of God" (Jn 1:12), which would not happen, unless sins were forgiven.

As we forgive those who trespass against us. They are called trespassers [debtors] in two ways: either because they sin against us, or because they owe us something, as money and the like. He does not teach us to forgive money debts, but the debt whereby one has sinned against us; or even if he offends me for collecting the money, I am obliged to forgive the offense, not the money. For it would be unbecoming to seek mercy, if I were unwilling to forgive: "Does a man harbor anger against another, and yet seek for healing from the Lord"?" (Sir 28:3).

But many are unwilling to forgive. Should they say the "Our Father"? For some omit the part, as we forgive; but omitting this is a sin, because it does not preserve the Church's form. Therefore, it must be said that, although he be in sin, he should say it, because he ought to do all the good he can; for although it is not meritorious of eternal life, it nevertheless contributes toward obtaining grace. Furthermore, prayer is said in the person of the Church; hence even though he does not forgive, the Church forgives.

Augustine asks whether the Lord forgives only those who forgive. And he answers that we forgive in the manner Christ forgives, for Christ forgives those who ask. Therefore, one prepared to forgive another who asks, receives the fruit of the prayer.

(13) And lead us not into temptation. Cyprian explains it this way: Do not permit us to be conveyed into temptation; for temptation is useful, but he is led into temptation who succumbs to it. Many desire to be warmed by fire but not burned by it: "God is faithful and will not let you be tempted beyond your strength" (1 Cor 10:13). And by this, Pelagius' error is removed, for he said that a man could persevere by free will. He removes this, when he teaches not to consent to temptation: "God works in us both to will and to accomplish" (Phil 2:13).

The last one is But deliver us from evil, present or future, of punishment or of guilt. Hence, Augustine: "Every man sheds tears"; and the Psalmist (59:1): "Deliver me from my enemies, O my God." He concludes with Amen, i.e., let it come to pass. The confidence of obtaining is given, if we are such as forgive others. In Greek three words are added: "For yours is the kingdom and the truth and the glory." These three correspond to the three mentioned before. Or, thus: You can, because your is the kingdom, yours is the truth, which can grant. And it is to the glory of God: "Not to us, O Lord, not to us; but to your name give glory" (Ps 115:1).

6—4

Mt 6:16-18

16. And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward. 17. But thou, when thou fastest anoint thy head, and wash thy face; 18. That thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret, will repay thee.

(16) When you fast... This is the third part of the outline presented at v. 2, When you give an alms. In this part he excludes the desire for human praise for fasting. First, he excludes from fasting the improper way; secondly, he presents the correct way (v. 17).

In the first are said three things: first, he disapproves of the pretense of the hypocrites; secondly, he discloses the perverse intention behind their display (v. 16b); thirdly, he subjoins their condemnation (v. 16c).

He says, therefore, When you fast, do not become sad as the hypocrites. By saying, Do no, he not only forbids doing but wishing, because the root of merit and demerit is in the will. Sad: it is significant that he says, become sad, and not be sad, because that sadness or pretense is only apparent. Chrysostom: "While they pretend to fast, they are not sad but become sad." They disfigure. Behold the perverse intention, because they disfigure, i.e., place it beyond the normal limits of our human condition, according to Augustine and Rabanus. Their faces, in which they seem good all the more. Augustine: "Just as there is boasting in attractive vesture, so in excessive squalor and emaciation." That their fasting, i.., abstaining, may be seen by men, who see only appearances. Isidore on Amos: "One who abstains form food and does evil imitates the devil, in whom guilt is present and food absent." Chrysostom: "If one fasts and makes himself sad, he is a hypocrite. How much more wicked is one who does not fast but by certain evidence assumes an unseemly color in his face?" Amen, I say to you. Her is subjoined their condemnation; hence he says, Amen, i.e., truly, I say to you, they have received their reward, not God, but the praise they sought. Gregory: "In vain is the flesh afflicted, if the mind is not restrained from its pleasures."

(17) But when you fast, anoint your head. Here he teaches the correct way to fast. First, he urges it; secondly, he makes a promise (v. 18b).

As to the first he says, But when you fast, anoint your head in four ways. First, the head, i.e., the mind, with the oil of a clear conscience, lest the devil snatch you by the hair, i.e., of thoughts. Esther (2:12) anointed the maidens with oil and myrrh. Secondly, with the oil of charity. Pugilists are anointed with this, i.e., good followers of the active life: "But the wise maidens took flasks of oil with their lamps" (Mt 25:4). Also with the oil of sympathy and mercy, with which prelates are anointed: "Let not oil be lacking on your head" (Ec 9:8). Chrysostom: "Your head is Christ. Feed the hungry, give drink to the thirsty; and in this way you anoint your head with the oil of mercy. For he said in the Gospel: 'What you have done to the least of these, you have done to me'" Finally, with the oil of spiritual joy, with which kings are anointed, i.e., contemplatives: "You shall bless the vessels of the tabernacle with oil" (Ex 17:19). Hence Jerome and Augustine: "It was the custom among Palestinians to anoint the head." therefore, anoint your head, i.e., present yourselves cheerful and pleasant. And wash your face. Chrysostom: "The face is conscience." Therefore, wash your face with four washings:

first, by true contrition: "O Jerusalem, wash your face from wickedness, that you may be saved" (Jer 4:14). Secondly, by confession: "Be washed, be clean... (Is 1:16). Thirdly, by enduring tribulations: "They have washed their garments and made them white in the blood of the Lamb" (Rev 7:14). Fourthly, by devout prayer: "Let a little water be brought and wash your feet" (Gen 18:4). Or, wash your face, i.e., the intellect, from curiosity and the affections from illicit love.

(18) That your fasting may not be seen by men. He does not forbid being seen, but to wish to be seen. As if to say: Do not seek the praise or favor of men for fasting, but by your Father by creation and recreation and preservation, who is in secret. A Gloss: "i.e., in the heart by faith"; "Truly, you are a hidden God" (Is 45:15).

And your Father (behold the promise), who sees in secret, i.e., in the humble and pure conscience, will reward you: "God will reward the labor of his holy ones" (Wis 10:5).

**6—5

Mt 6:19-34**

19. Lay not up to yourselves treasures on earth: where the rust, and moth consume, and where thieves break through, and steal. 20. But lay up to yourselves treasures in heaven: where neither the rust nor moth doth consume, and where thieves do not break through, nor steal. 21. For where thy treasure is, there is thy heart also. 22. The light of thy body is thy eye. If thy eye be single, thy whole body shall be lightsome. 23. But if thy eye be evil thy whole body shall be darksome. If then the light that is in thee, be darkness: the darkness itself how great shall it be! 24. No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon. 25. Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment? 26. Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they? 27. And which of you by taking thought, can add to his stature one cubit? 28. And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin. 29. But I say to you, that not even Solomon in all his glory was arrayed as one of these. 30. And if the grass of the field, which is to day, and to morrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith? 31. Be not solicitous therefore, saying: What shall we eat: or what shall we drink, or wherewith shall we be clothed? 32. For after all these things do the heathens seek. For your Father knoweth that you have need of all these things. 33. Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you. 34. Be not therefore solicitous for to morrow; for the morrow will be solicitous for itself. Sufficient for the day is the evil thereof.

(19) After teaching us about fasting, he passes to almsgiving and says, Do not lay up for yourselves treasures on earth. But this does not seem true, because it is fighting for kings to lay up treasures. The answer is that by treasures he understands abundance, which is twofold: necessary and superfluous; what is necessary for one is superfluous for another. Therefore, since a king needs many things, he can amass many things. For a simple person it would be a sin, but not for a king, because he needs it to defend his kingdom. Again, he forbids it for those who seem to put their trust in them; hence 1 Timothy (6:17): "As for the rich of this world, charge them not to be haughty, nor to set their hopes on uncertain riches"; "Where are the princes of the nations, and those who hoard up silver and gold in which they trust?" (Bar 3:17). Furthermore, he forbids it on account of instability, because they are quickly lost. And he mentions three things included among riches: metals, which are consumed by rust; clothing, by moths, and some by neither way, namely, precious stones. Another text has waste. Hence, they are destroyed in three ways:

from an intrinsic principle, and thus the moth which is hatched in cloth; hence where moth and rust consume; or from the lavish expense of the possessor; hence he says, waste. Sometimes from without; hence he says, where thieves break in and steal.

If someone says that these do not happen, the answer can be given that even if they do not occur or not often, they are possible. Therefore, he shows that they are unstable.

It is also explained in a mystical sense. The rust is evident; the moth is hidden. Hence, by rust is understood bodily sins; by moth, spiritual sins. Again, there are some sins which men commit by themselves, some with another; and the former are more harmful. He says, nor thieves break in for hidden treasures. By rust is signified the proud: "As the rusting of copper is the wickedness of an enemy" (Sir 12:10). The moth destroys garments. This signifies external works, which are corroded by envy: "As a moth harms a garment, and a worm wood, so sadness harms the man's heart" (Pr 25:20). Finally, thieves signify vainglory. Thieves, i.e., demons who, when they cannot deceive a man by other sins, deceive by vainglory.

(20) Then he states that heavenly riches are stable, when he says, Lay up for yourselves treasures in heaven. Augustine: "Lay up to yourselves treasure in heaven, not in any earthly place but in heaven, i.e., in spiritual goods, i.e., obtain an abundance of good merits." He says, for yourselves, not for God, because nothing adds to him: "If you are righteous, what do you give to him, or what does he receive from your hand?" (Jb 35:7). But the Lord teaches how they are acquired, namely, by almsgiving: "Sell all you have, and give to the poor, and you shall have treasure in heaven" (Lk 18:22). For there, i.e., in heaven, is where nothing perishes, because "this perishable nature puts on the imperishable" (1 Cor 15:53).

(21) He continues, for where our treasure is, there will your heart be also. He teaches that the contrary conclusion is harmful, because it involves the heart in distraction; for if you love earthly things, your heart will be there. Where love is, the eye is; and the eyes of fools stop at the ends of the earth.

(22) But because few consider this, he shows the greatness of the danger with an example: The eye is the lamp of the body. This is explained, first, of the bodily eye; for as a lamp guides a man's steps, so also the eye. Hence If your eye is sound, i.e., sharp for seeing, your whole body will be full of light, i.e., directed for action.

(23) If it is not sound, i.e., bleary and dim , your whole body will be full of darkness, i.e., all your works will be done after the manner of darkness. If then, the light in you is darkness, how great is the darkness! The light in you is the heart and mind. Therefore, if it is directed toward earth, all the man's senses will be directed toward earth. In another way it is explained of the spiritual eye; for light leads to proof, as man's reason: "The spirit of a man is the lamp of the Lord" (Pr 20:27). Hence if your eye is sound, such that your reason is directed by God, your whole body will be full of light, i.e., all your members will be preserved from sin; if it is not, they will be involved in works of darkness. Or, full of light in the resurrection of the just: "Then the just will shine as the sun" (Mt 13:43). By the eye is also signified intention. Hence one who wills to act intends something; therefore, if your intention is full of light, i.e., directed to God, your whole body, i.e., your actions will be full of light. And this is understood of things absolutely good. Again, by eye is understood faith; hence if it is sound, so that it tends toward God, i.e., does not waver... "Whatever does not proceed from faith is sin" (Rom 14:23). Finally, by eye is signified prelate, who is the eye of his subjects. Hence, when good prelates direct the people, the entire assembly grows with virtues and so on: "Like the judge of the people, so are his ministers" (Sir 10:2).

(24) He continues, No man can serve two masters. Because he had said that piling up riches distracts from God, it should be avoided, because it not only distracts but estranges from God, since no man can serve two masters. A servant is one who, as such, is another's; but it is impossible for the mind to be borne to two ends at the same time (I mean contrary and conflicting ends). Note also that some rule, so that their subjects be directed; but some, so that they be feared. The Lord and riches are contrary masters; therefore, you cannot serve God and mammon. But note that it is one thing to have riches as a master and another as a servant. For he has them as a master who uses them well and acquires fruit from them; but a servant of riches is one who receives no fruit from them: "There is another evil which I have seen under the sun: riches were kept by their owner to his hurt" (Ec 5:13). Now everything in which a person places his end is his god. Hence, one who places his end in riches is his own god, as is said of those "whose god is their belly" (Phil 3:19). You cannot serve God and mammon. By mammon can be understood the devil, who presides over riches and is, as it were, his own god; not because he can give, but because he tries to deceive men by riches. Hence as there is a spirit of fornication, so there is a spirit of riches. Augustine explains it another way: No man can serve..., i.e., contrary. But God and the devil are contrary: "What accord has Christ with Belial?" (1 Cor 6:15); "How long will you go limping in two different directions? " (1 Kg 18:21). And he continues: He will be devoted to [uphold] the one, i.e., the devil. He does not say "love", because the devil cannot naturally be loved. God is naturally loved; but the devil is upheld, as Augustine's example shows: If someone desires another's handmaid, he serves him on her account, not his. Hence he upholds the service of the Lord on the handmaid's account In the same way one upholds the service of the devil for the sake of riches.

(25) Someone could say: I do not put my end in superfluous riches, but necessary. But the Lord forbids this: Therefore, I say, do not be solicitous about your life..., not because life [the soul] eats, but because it befits man, in whom the soul exists. This destroys Eutyches' error who said that apostolic men should not labor. Bug Paul rejects this in 2 Thessalonians (3:10): "He that does not work, let him not eat." According to the Apostle, therefore, all are bound.

But I ask: Is it a counsel or a precept? If a precept, then all are bound; if a counsel, then not all, because only perfect men are bound by the counsels. I answer that something is a precept on its own account, something on account of something else; as when someone joined the crusaders to go across the sea, then he is bound to cross the sea, which he cannot cross, unless he finds a ship. Hence, it is necessary for him to find a ship. In like manner, all are bound to preserve their lives; therefore, they are bound to everything they do for that end. Hence, everyone who does not have the means to preserve his life is bound to work, in order to preserve it.

Why, therefore, does he say: Do not be solicitous... ? The answer is that solicitude is timely care with study; but study is the intense application of the mind. But there can be sin in that intense application, namely, when it places the mind in that state as an end. This is the sense in which we should not be solicitous. Therefore, it says in Proverbs (11:7): "The expectation of the solicitous comes to naught." It can also happen that the mind aims at acquiring superfluities. Then it is forbidden, as it says in Ec (2:1): "I said in my heart: 'I will go and abound in riches.'" Again, solicitude can exist when the mind is over-attracted to acquiring temporal and necessary things, and this is mentioned in 1 Cor (c. 2). Finally, some are solicitous along with being fearful and despairing, because they fear being in want. This solicitude is forbidden.

He continues: Is not life more than food...? He taught us to avoid solicitude even for necessities. The first reason is this: the one who gave greater things will give the lesser; but God gave the soul and the body. Therefore, if he gave them, he will preserve them.

(26) Look at the birds of the air... This is another reason: One who takes care of the lesser things will provide for the greater; but God provides for animals. Therefore... First, he instructs us concerning food; secondly, clothing. He teaches, therefore, to avoid solicitude, saying, look at, i.e., consider, the birds of the air, because there is wisdom from them: "Ask the beasts and they will teach you; the birds of the air and they will tell you" (Jb 12:7). Hence, although they have no action for acquiring bread, nevertheless... And he says three things in regard to the three things required, namely, to sow, to reap, to gather. Regarding these three he says, They neither sow, nor reap, nor gather into barns, and yet your heavenly Father feeds them. He says, your, not their, because he is properly the Father of the rational creature. He feeds them, as the Psalmist says (147:9): "He gives to the beats their food." Are you not of more value than they? For man is placed ahead of them: "Let us make man.." and it continues, "and let him rule over the fish of the sea and the birds of the air" (Gen 1:2;6). It is not to be supposed that apostolic men do not gather, but that God in gathering frees the just from trouble, as he freed Daniel from the lions' den and the three boys from the fiery furnace. And I do not say that persons in trouble should not do all they can to free themselves, because the Lord commanded them to flee from one city into another; but it is to be understood as meaning that if they do what they can, God will free them. And those examples are cited to teach that the Lord's providence includes all and grants to each according to its own manner; for he gave to the birds the ability to acquire their essentials, for he gave them a natural instinct by which they are moved to obtain their needs for living. Therefore, we should not be over-solicitous.

(27) And which of you by being anxious can add one cubit to his stature? Here he proves by experience that as he provides for the birds, so for us. For there is a part of the soul which is subject to reason, such as the motive and sensitive faculty; and another which is not, as the growth and nutritive faculty (in this, man is like the brute; and as he provides for the brutes in the growth and nutritive faculty, so also for man. Hence, growth is not in us from ourselves but form God. Consequently, we should not lose trust in God's providence.

(28) Consider the lilies of the field... He instructed us about food, now about clothing; hence "having food and clothing, with these we are content" (1 Tim 6:8). He says, therefore, Consider the lilies of the field. Meditation on his creatures should lead to praise of God: "I will meditate on all his works" (Ps 148:5). They neither toil nor spin, for vesture requires the labor of men and women. Therefore, to exclude the labor of men he says, they do not labor; to exclude the labor of women, nor spin. (29) Even Solomon in all his glory was not arrayed as one of these, because even though art imitates nature, it does not attain it. Hence, art can never make colors as pure as nature makes them in flowers. And he says, in glory, because among the famous men among the Jews Solomon was the most glorious; and yet clothing could not be provided him as it is for the lily. Chrysostom: He says that the lily has this without solicitude, but Solomon at least had to issue orders. Jerome refers to the resurrection, because by the lilies are signified angels; and as the angels do not need clothing, so in the resurrection the one who will reform the body will provide for the clothing.

(30) But if God so clothes the grass of the field. here he turns from lilies to grass and argues that if he provides for lesser things, he will also provide for us, who are greater in the order of essence, because we are above all these. Likewise, as to duration, because we are eternal in regard to our soul, but that is alive and tomorrow is thrown into the oven... "The grass withers, the flower fades" (Is 40:7). Likewise, as to the end, because man lives for happiness, the grass for man's use: "He makes grass grow upon the hills, and herbs for men's use" (Ps 147:8); and for a mean use, namely, to be cast into the oven, where fire is made from the stubble. And if he so clothes this, i.e., gives them their necessary adornment, how much more you, O men of little faith? Or, another way: by grass is understood unbelievers. If, therefore, unbelievers, who are prepared for the oven of fire, are taken into account by God, much more the elect.

(31) Therefore, do not be anxious. Here he concludes about both, and you should understand [solicitude] anxiety in the four ways mentioned above. Or, another way: If you live in any society, do not be solicitous about more adequate food or clothing, but live among them as one of them. For the Gentiles seek all these things, because they put their trust in them, because they suppose that happiness lies in them. And if they do not believe this, they expend great care concerning them, because they do not believe in God's providence.

(32) And since in aligning things to their end, two things are required, namely, understanding and will, he says, your heavenly Father knows that you need them all. Hence he knows, because he is God; and being a Rather, he wills. What, then, shall you do? He mentions three things:

(33) Seek first the kingdom of God as your end, because the kingdom is happiness. "Kingdom:" is derived from "ruling": for a man is ruled, when he is subjected to the will of the ruler; but this will be in heaven: "Happy is he who eats bread in the kingdom of God" (Lk 14:15); "I will walk in the way of righteousness, in the path of justice, endowing with wealth those who love me, and filling their treasuries" (Pr 8:20) Therefore, he says, and his righteousness [justice], because no one can reach the kingdom by his own righteousness. Thirdly, he says, and all these things will be added to you, as though they will be added independently of the market place: "The Lord will not afflict the life of the just man with hunger" (Pr 10:3). Therefore, we should not seek these temporal things; and this is true as an end or a reward. Hence, we should not preach in order to eat, but rather the converse.

But Augustine objects against this from Paul, 2 Corinthians (11:27): "In hunger and thirst and nakedness I have labored." And he answers that as a physician sometimes deprives a sick person of food and drink to cure him, so the Lord, who can provide, permits a man to suffer either to cure him, if something needs curing, or to enable others to receive good example.

(34) Therefore, do not be anxious about tomorrow. But this appears unseemly, because on one is bound to greater perfection than Christ and the apostles. But Christ has a purse, and the apostles accumulated things. Augustine explains it thus: About tomorrow, i.e., the future, by worrying overmuch about temporal things, namely, by placing one's end in them, or even by accumulating superfluities. Or, according to Jerome, Do not be anxious about tomorrow is true of things that refer to God, so that we do what is in our power; for we should not neglect work, if we fear about rain or things of that sort, which depend on God. Or, in this way: Do not have that anxiety in the present which you should have for the future, as in the time of reaping it is not fitting to be solicitous about the harvest. Why? Sufficient for the day is the evil thereof, i.e., the troubles and difficulties a man has during the day should be enough for him, and he should not add those he might have in the future.