1 Take care not to do your good works before men, to be seen by them; or you will have no reward from your Father in heaven.
Tertullian · AD 220 But since Scripture commands each of two things-namely, that we work for the Lord without the privity of any second person, and without pressure upon ourselves, it matters not in which quarter you sin; whether in regard to your husband's privity, if he be tolerant, or else in regard of your own affliction in avoiding his intolerance.
Desert Fathers · AD 500 A brother said to Poemen, 'If I give my brother something, for instance a piece of bread, the demons made the gift worthless by making me think that it was done to please men.' The hermit said to him, 'Even if it is done to please men, we still ought to give our brothers what they need.' He told him this parable: 'In a town there were two farmers.
Thomas Aquinas · AD 1274 Take heed that you do not your justice. Above, the Lord fulfilled the Law with respect to the precepts; now he begins to fulfill it with respect to the promises.
2 When then you give money to the poor, do not make a noise about it, as the false-hearted men do in the Synagogues and in the streets, so that they may have glory from men. Truly, I say to you, They have their reward.
Tertullian · AD 220 Is it to please the brethren, or God Himself? If God Himself, He is as capable of beholding whatever is done in secret, as He is just to remunerate what is done for His sole honour. In fine, He enjoins us not to trumpet forth any one of those things which will merit reward in His sight, nor get compensation for them from men.
Gregory the Dialogist · AD 604 (Mor. xxxi. 13.) It should be known, that there are some who wear the dress of sanctity, and are not able to work out the merit of perfection, yet who must in no wise be numbered among the hypocrites, because it is one thing to sin from weakness, another from crafty affectation.
Thomas Aquinas · AD 1274 Regarding almsgiving, therefore, which is the first, he does two things. First, he excludes the undue manner; secondly, he sets forth the due manner, at the words But when thou dost alms. Regarding the first, he excludes the undue manner; secondly, he assigns the reason, at the words Amen I say to you.
3 But when you give money, let not your left hand see what your right hand does:
Irenaeus · AD 202 And therefore has the Lord said: "Judge not, that ye be not judged: for with what judgment ye shall judge, ye shall be judged." [Matthew 7:1-2] [The meaning is] not certainly that we should not find fault with sinners, nor that we should consent to those who act wickedly; but that we should not pronounce an unfair judgment on the dispensations of God, inasmuch as He has Himself…
Augustine of Hippo · AD 430 (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.
Thomas Aquinas · AD 1274 Consequently, he assigns the due and fitting manner, and afterward assigns the reason, at the words That thy alms may be in secret. He says, therefore: But when thou dost alms. This is expounded in many ways. For Chrysostom says that in the book of the Canons of the Apostles it is expounded thus: by the left hand is understood the unfaithful people; by the right, the faithful.
4 So that your giving may be in secret; and your Father, who sees in secret, will give you your reward.
John Chrysostom · AD 407 And then the reward too; consider how great it is. For after He had spoken of the punishment from the one, He points out also the honor derived from the other; from either side urging them, and leading them on to high lessons.
Theophylact of Ohrid · AD 1107 "That thine alms may be in secret, and thy Father Who seeth in secret Himself shall reward thee openly." When will He reward you? When all things are revealed clearly and openly, and then you will be not merely rewarded, but glorified.
Thomas Aquinas · AD 1274 The reason is given: That thy alms may be in secret, and in your conscience, which is hidden: "No one knows the things of a man" (1 Cor 2:11); and again: "Our glory is this, the testimony of our conscience" (2 Cor 1:12). For thus is that text understood: "For it is not he who is a Jew outwardly" (Rom 2:28).
5 And when you make your prayers, be not like the false-hearted men, who take pleasure in getting up and saying their prayers in the Synagogues and at the street turnings so that they may be seen by men. Truly I say to you, They have their reward.
Didache · AD 100 Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors.
John Cassian · AD 435 (Collat. ix. 35.) Also we should observe close silence in our prayers, that our enemies, who are ever most watchful to ensnare us at that time, may not know the purport of our petition.
Thomas Aquinas · AD 1274 And when ye pray. Above, the Lord showed regarding the work of almsgiving that it should not be done for human glory; here he shows the same regarding prayer, and concerning this he does two things. First, he teaches the manner of praying; secondly, he teaches what should be sought in prayer, at the words Thus therefore shall you pray.
6 But when you make your prayer, go into your private room, and, shutting the door, say a prayer to your Father in secret, and your Father, who sees in secret, will give you your reward.
Hilary of Poitiers · AD 367 We are asked to pray with the bedroom door closed, as it were, and we are taught to pour out our prayer in every place. The saints' prayers were undertaken in the presence of wild animals, in prisons, in flames, from the depths of the sea and the belly of the beast. Hence we are admonished not to enter the recesses of our homes but the bedroom of our hearts.
Augustine of Hippo · AD 430 (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.
Thomas Aquinas · AD 1274 But thou when thou shalt pray. Here he sets forth the due manner, and first he presents it; secondly, he assigns the reason: And thy Father. He says, therefore: But thou, when thou shalt pray, i.e., when you dispose yourself to pray. Enter into thy chamber. This is expounded in three ways. It is understood first literally of the secret of a private room.
7 And in your prayer do not make use of the same words again and again, as the Gentiles do: for they have the idea that God will give attention to them because of the number of their words.
Tertullian · AD 220 Nevertheless, the proceeding of a discussion on the necessaries of faith is not idle, because it is not unfruitful. In edification no loquacity is base, if it be base at any time. And so, if the discourse be concerning some particular good, the subject requires us to review also the contrary of that good.
John Cassian · AD 435 (Collat. ix. 36.) We should indeed pray often, but in short form, lest if we be long in our prayers, the enemy that lies in wait for us, might suggest something for our thoughts.
Thomas Aquinas · AD 1274 And when you are praying, speak not much. Here he teaches us to avoid the second vice, namely, the wordiness of the gentiles, and regarding this he does three things. First, he teaches us to avoid the example of the gentiles; secondly, he sets forth their intention; thirdly, he assigns the reason.
8 So be not like them; because your Father has knowledge of your needs even before you make your requests to him.
Tertullian · AD 220 Since, however, the Lord, the Foreseer of human necessities, said separately, after delivering His Rule of Prayer, "Ask, and ye shall receive; " and since there are petitions which are made according to the circumstances of each individual; our additional wants have the right-after beginning with the legitimate and customary prayers as a foundation, as it were-of rearing an out…
Gregory the Dialogist · AD 604 And it should be noted what He says to the blind man as he approaches: "What do you want Me to do for you?" Did He who was able to restore light not know what the blind man wanted? But He wishes to be asked for that which He foreknows both that we will ask and that He will grant.
Thomas Aquinas · AD 1274 For they think, etc. Be not you therefore like to them, etc., and why: for your Father knoweth, etc.: "Lord, before you is all my desire" (Ps 38:9). Therefore, if he knows, we should not multiply words. But it will be said: God knows what things are necessary for us. Why then do we pray?
9 Let this then be your prayer: Our Father in heaven, may your name be kept holy.
Tertullian · AD 220 Prayer begins with a demonstration of our belief in God and a blessed act of faith at the moment when we say, "Father, who art in heaven." For we are thereby both adoring God and demonstrating our faith, and this form of address is the result. It is written, "To those who believe in God he gave the power to be called the children of God."
John Cassian · AD 435 (Collat. ix. 18.) And that we should speed with strong desire thitherward where our Father dwells.
Thomas Aquinas · AD 1274 "Our Father who art in heaven." Among all other prayers, the Lord's Prayer holds the chief place. It has five excellent qualities which are required in all prayer. A prayer must be confident, ordered, suitable, devout and humble.
10 Let your kingdom come. Let your pleasure be done, as in heaven, so on earth.
Tertullian · AD 220 When we pray "thy will be done on earth as it is in heaven," we do not imply that anyone could prevent the fulfillment of God's will or that he needs our prayer to accomplish his will. Rather, we pray that his will be done in all. Think of heaven and earth as a picture of our very selves, spirit and flesh.
John Cassian · AD 435 (Collat. ix. 19.) Or; because the Saint knows by the witness of his conscience, that when the kingdom of God shall appear, he shall be partaker therein.
Thomas Aquinas · AD 1274 The Holy Spirit makes us love, desire and pray rightly; and instills in us, first of all, a fear whereby we ask that the name of God be sanctified. He gives us another gift, that of piety. This is a devout and loving affection for our Father and for all men who are in trouble.
11 Give us this day bread for our needs.
Tertullian · AD 220 How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously!
Augustine of Hippo · AD 430 (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.
Thomas Aquinas · AD 1274 Give us this day our supersubstantial bread. After he taught us to ask for the glory of God, eternal life, and the exercise of virtues by which we merit eternal life, here he teaches us to ask for all things necessary for the present life. This is expounded — our bread — in four ways; for it can be expounded of a fourfold bread.
12 And make us free of our debts, as we have made those free who are in debt to us.
Tertullian · AD 220 It was suitable that, after contemplating the liberality of God, we should likewise address His clemency. For what will aliments profit us, if we are really consigned to them, as it were a bull destined for a victim?
Desert Fathers · AD 500 Hyperichius said, 'Snatch your neighbour from his sins, so far as you can, and refrain from condemning him, for God does not reject those who turn to him. Let no evil word about your brother stay in your mind, so that you can say, "Forgive us our debts, as we also forgive our debtors" (Mt. 7:12).'
Thomas Aquinas · AD 1274 The second good is eternal life, to which sin is contrary: because eternal life is lost by sin. And so to remove this evil we pray: "Forgive us our trespasses as we forgive those who trespass against us."
13 And let us not be put to the test, but keep us safe from the Evil One.
Tertullian · AD 220 And certainly, when the Son of God has faith's protection absolutely committed to Him, beseeching it of the Father, from whom He receives all power in heaven and on earth, how entirely out of the question is it that the devil should have the assailing of it in his own power!
Augustine of Hippo · AD 430 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.
Thomas Aquinas · AD 1274 SEVENTH PETITION: "But Deliver Us from Evil. Amen." The Lord has already taught us to pray for forgiveness of our sins, and how to avoid temptations. In this petition, He teaches us to pray to be preserved from evil, and indeed from all evil in general, such as sin, illness, affliction and all others, as St. Augustine explains it.
14 For if you let men have forgiveness for their sins, you will have forgiveness from your Father in heaven.
Clement of Rome · AD 99 Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lo…
Augustine of Hippo · AD 430 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.
Thomas Aquinas · AD 1274 For if you will forgive men their offences. The Lord had added a certain condition in the prayer, namely, forgive us; but this condition could seem burdensome to someone. And therefore the Lord shows the reason for it, and regarding this he does two things: first, he shows this condition to be useful; secondly, necessary.
15 But if you do not let men have forgiveness for their sins, you will not have forgiveness from your Father for your sins.
Theophylact of Ohrid · AD 1107 "But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." God, Who is meek, hates nothing more than cruelty.
Thomas Aquinas · AD 1274 This condition is also necessary, because without it there is no remission of sins; hence: But if you will not forgive, etc. Nor is this surprising, because no sin can ever be forgiven without charity: "Charity covers all offenses" (Pr 10:12).
16 And when you go without food, be not sad-faced as the false-hearted are. For they go about with changed looks, so that men may see that they are going without food. Truly I say to you, They have their reward.
Didache · AD 100 But let not your fasts be with the hypocrites; for they fast on the second and fifth day of the week; but do ye fast on the fourth day and the Preparation (Friday).
Desert Fathers · AD 500 She also said, 'The devil sometimes sends a severe fast which is too prolonged; the devil's disciples do this as well as holy men. How do we distinguish the fasting of our God and King from the fasting of that tyrant the devil? Clearly by its moderation. Throughout your life, then, you ought to keep an unvarying rule of fasting.
Thomas Aquinas · AD 1274 And when you fast. After he determined the manner of praying and giving alms, here he determines the manner of fasting, and first he excludes the unfitting manner; secondly, he establishes the true manner, at the words But thou. Regarding the first, he does three things.
17 But when you go without food, put oil on your head and make your face clean;
John Chrysostom · AD 407 As therefore, when He said, "Let not thy left hand know what thy right hand doeth," it was not of hands that He was speaking, but of the duty of being strictly concealed from all; and as when He commanded us to enter into our closet, not there alone absolutely, nor there primarily, did He command us to pray, but He covertly intimated the same thing again; so likewise here, in c…
Gregory the Dialogist · AD 604 (Hom. in Ev. xvi. 6.) For God approves that fasting, which before His eyes opens the hands of alms. This then that you deny yourself, bestow on another, that wherein your flesh is afflicted, that of your needy neighbour may be refreshed.
Thomas Aquinas · AD 1274 But thou, when thou fastest, anoint thy head, and wash thy face. Here the fitting manner of fasting is set forth, and regarding this he does three things. First, he sets forth the manner; secondly, he assigns the reason; thirdly, the benefit.
18 So that no one may see that you are going without food, but your Father in secret; and your Father, who sees in secret, will give you your reward.
Augustine of Hippo · AD 430 It is usual, therefore, to ask what He means, when He says: "But ye, when ye fast, anoint your head, and wash your faces, that ye 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.
Thomas Aquinas · AD 1274 That thou appear not to men to fast. This is the reason. It should be understood of individual fasting, not of communal fasting. But to thy Father who is in secret, of eternity: "It is hidden from the eyes" (Job 28:21); or "in the secret" of conscience, because God dwells in us through faith (Eph 3:17).
19 Make no store of wealth for yourselves on earth, where it may be turned to dust by worms and weather, and where thieves may come in by force and take it away.
John Chrysostom · AD 407 But even this cloud may be easily scattered and broken, if we will receive the beam of the doctrine of Christ; if we will hear Him admonishing us, and saying, "Lay not up for yourselves treasures upon earth." "But," saith one, "what avails the hearing to me, as long as I am possessed by the desire?" Now in the first place, there will be power in the continual hearing to destroy…
Philoxenus of Mabbug · AD 523 "Lay not up for yourselves treasures upon earth, where the moth and the rust corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven where the moth and the rust do not corrupt, and where thieves break not through nor steal." And it is evident that this commandment is not applicable to solitaries and to those who are perfect, for how cou…
Thomas Aquinas · AD 1274 Lay not up to yourselves treasures. Above, the Lord determined that we should not do works for the sake of glory. Here he teaches that we should not set riches as the end of our good works. For there are two evils — covetousness and vainglory — which follow upon each other. For many seek riches not for necessity but for display.
20 But make a store for yourselves in heaven, where it will not be turned to dust and where thieves do not come in to take it away:
Hilary of Poitiers · AD 367 But the praise of Heaven is eternal, and cannot be carried off by invading thief, nor consumed by the moth and rust of envy.
Augustine of Hippo · AD 430 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.
Thomas Aquinas · AD 1274 Having set forth earthly instability, he sets forth the stability of the heavenly treasure. Hence lay up to yourselves treasures, i.e., accumulate a multitude of rewards in the heavenly places.
21 For where your wealth is, there will your heart be.
Tertullian · AD 220 The mind compasses the whole man about, and whither it wills it carries him. But where thy heart shall be, there shall be thy treasure. Be there our heart, then, where we would have our treasure.
Jerome · AD 420 (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.
Thomas Aquinas · AD 1274 For where thy treasure is. Here he wishes to show that we should treasure up in heaven and not on earth, first because of the harm that results, which is twofold. The first is the distraction of the heart; the second, alienation from God, at the words No man can serve two masters. Regarding the first, he does two things.
22 The light of the body is the eye; if then your eye is true, all your body will be full of light.
Gregory of Neocaesarea · AD 270 The single eye is the love unfeigned; for when the body is enlightened by it, it sets forth through the medium of the outer members only things which are perfectly correspondent with the inner thoughts. But the evil eye is the pretended love, which is also called hypocrisy, by which the whole body of the man is made darkness.
Remigius of Rheims · AD 533 (ap. Gloss. ord.) Otherwise; faith is likened to a light, because by it the goings of the inner man, that is, action, are lightened, that he should not stumble according to that, Thy word is a light to my feet. (Ps. 119:105.) If that then be pure and single, the whole body is light; but if defiled, the whole body will be dark.
Thomas Aquinas · AD 1274 And because this harm, namely, the distraction of the heart, few consider, therefore the Lord shows how great this danger is by a certain example. Hence The light of thy body is thy eye; through sensible things he instructs about intelligible things. And this can be read in two ways.
23 But if your eye is evil, all your body will be dark. If then the light which is in you is dark, how dark it will be!
Augustine of Hippo · AD 430 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.
Thomas Aquinas · AD 1274 Consequently, he adapts: If then the light that is in thee be darkness, namely, the light of reason, the darkness itself how great shall it be! Of this light, the Psalm says: "The light of your countenance is signed upon us" (Ps 4:6).
24 No man is able to be a servant to two masters: for he will have hate for the one and love for the other, or he will keep to one and have no respect for the other. You may not be servants of God and of wealth.
Tertullian · AD 220 "Amongst other things," says she, "there has been shown to me a soul in bodily shape, and a spirit has been in the habit of appearing to me; not, however, a void and empty illusion, but such as would offer itself to be even grasped by the hand, soft and transparent and of an etherial colour, and in form resembling that of a human being in every respect.
Remigius of Rheims · AD 533 (ap. Gloss. ord.) Otherwise; faith is likened to a light, because by it the goings of the inner man, that is, action, are lightened, that he should not stumble according to that, Thy word is a light to my feet. (Ps. 119:105.) If that then be pure and single, the whole body is light; but if defiled, the whole body will be dark.
Thomas Aquinas · AD 1274 No man can serve two masters. Above, the Lord set forth one lesson, that we should not accumulate treasures on earth because the heart is distracted by this; now he sets forth another, namely, that it makes one alienated from God, and this is No man can serve two masters.
25 So I say to you, Take no thought for your life, about food or drink, or about clothing for your body. Is not life more than food, and the body more than its clothing?
Tertullian · AD 220 We who carry about our very soul, our very body, exposed in this world to injury from all, and exhibit patience under that injury; shall we be hurt at the loss of less important things? Far from a servant of Christ be such a defilement as that the patience which has been prepared for greater temptations should forsake him in frivolous ones.
Theophylact of Ohrid · AD 1107 "For this reason I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on." "For this reason" - for what reason? Because concern over money drives a man away from God. The soul does not eat, for it is bodiless, but Jesus said this according to the common use of the word.
Thomas Aquinas · AD 1274 Therefore I say to you. After the Lord had shown that we should not set our end in superfluous earthly treasures, he wishes also to show the same regarding the acquisition of necessities; and this is Therefore I say to you.
26 See the birds of heaven; they do not put seeds in the earth, they do not get in grain, or put it in store-houses; and your Father in heaven gives them food. Are you not of much more value than they?
Tertullian · AD 220 On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish ex…
Theophylact of Ohrid · AD 1107 "Behold the birds of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much more than they?" Although He could have given the example of Elijah and John the Baptist, instead He mentions the birds in order to shame us, for we are even more witless than these creatures.
Thomas Aquinas · AD 1274 Consequently, the second reason from the lesser is set forth, which is this: he who has provided for lesser things, about which there seems to be less concern, will also provide for greater things. But God provides for plants and birds, etc. And regarding this he does two things.
27 And which of you by taking thought is able to make himself a cubit taller?
Tertullian · AD 220 The wonder is, that there is no (open) contending against the Lord's prescripts! It has been pronounced that no one can add to his own stature. You, however, do add to your weight some kind of rolls, or shield-bosses, to be piled upon your necks!
Augustine of Hippo · AD 430 (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 th…
Thomas Aquinas · AD 1274 And which of you by taking thought, can add to his stature one cubit? He draws an argument from experience. For it is manifest that just as God provides for animals in the works of nature, so also for men.
28 And why are you troubled about clothing? See the flowers of the field, how they come up; they do no work, they make no thread:
Tertullian · AD 220 On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish ex…
Augustine of Hippo · AD 430 (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.
Thomas Aquinas · AD 1274 And for raiment why are you solicitous? Here he develops the argument as to clothing, and first he sets forth what he intends; secondly, he brings in a likeness; thirdly, from these he argues. The second at the words Consider; the third at the words And if the grass.
29 But I say to you that even Solomon in all his glory was not clothed like one of these.
John Chrysostom · AD 407 But if Solomon was surpassed by their beauty, and that not once nor twice, but throughout all his reign;-for neither can one say, that at one time He was clothed with such apparel, but after that He was so no more; rather not so much as on one day did He array Himself so beautifully: for this Christ declared by saying, "in all his reign:" and if it was not that He was surpassed…
Pseudo-Chrysostom · AD 1274 Or the meaning may be, that Solomon though he toiled not for his own raiment, yet he gave command for the making of it. But where command is, there is often found both offence of them that minister, and wrath of him that commands. When then any are without these things, then they are arrayed as are the lilies.
Thomas Aquinas · AD 1274 But I say to you, that not even Solomon in all his glory was arrayed as one of these. Here the benefit of divine providence is set forth. For God so provides that the whole effort of man could not equal it, because things made by art cannot equal those made by nature.
30 But if God gives such clothing to the grass of the field, which is here today and tomorrow is put into the oven, will he not much more give you clothing, O you of little faith?
Hilary of Poitiers · AD 367 Or, under the signification of grass the Gentiles are pointed to. If then an eternal existence is only therefore granted to the Gentiles, that they may soon be handed over to the judgment fires; how impious it is that the saints should doubt of attaining to eternal glory, when the wicked have eternity bestowed on them for their punishment.
Theophylact of Ohrid · AD 1107 "Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?" We learn from this that we ought not to be concerned with beautifying ourselves, for our adornments wither like the fading flowers. Therefore one who beautifies himself is like grass.
Thomas Aquinas · AD 1274 And if the grass of the field. Here he argues from the example. Above the Lord had made mention of lilies; here he changes to grass, because he intends to argue from the lesser. Hence he sets forth deficiency on one hand to show pre-eminence on the other: he shows pre-eminence as to the dignity of substance, because we are men. "The grass has withered" (Is 40:7).
31 Then do not be full of care, saying, What are we to have for food or drink? or, With what may we be clothed?
Tertullian · AD 220 On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish ex…
Rabanus Maurus · AD 856 It should be observed that He does not say, Do not ye seek, or be thoughful for, food, drink, and raiment, but what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed. Wherein they seem to me to be convicted, who, using themselves the usual food and clothing, require of those with whom they live either greater sumptuousness, or greater austerity in both.
Thomas Aquinas · AD 1274 Be not solicitous therefore. Here he argues, and regarding this he does two things: first, he draws one conclusion; secondly, he introduces another argument for the same conclusion, at the words For after all these things. Separately he had treated of the solicitude about food and drink and about clothing; here he concludes about both. Hence Be not solicitous.
32 Because the Gentiles go in search of all these things: for your Father in heaven has knowledge that you have need of all these things:
Tertullian · AD 220 But, because that word is admissible in a carnal sense too, it cannot be so used without the religious remembrance withal of spiritual Discipline; for (the Lord) commands that bread be prayed for, which is the only food necessary for believers; for "all other things the nations seek after." The like lesson He both inculcates by examples, and repeatedly handles in parables, when…
Theophylact of Ohrid · AD 1107 "For your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you." The kingdom of God is the enjoyment of all that is good. This comes through righteousness. To him who seeks after spiritual things God in His generosity adds that which is needed for physical life.
Thomas Aquinas · AD 1274 For after all these things do the heathens seek — as though the faithful should not do what the unfaithful do; hence the unfaithful are blamed, but the gentiles are blamed for this; therefore, etc. And first he sets forth the error of the unfaithful; secondly, he disproves it; thirdly, he shows what the faithful should do.
33 But let your first care be for his kingdom and his righteousness; and all these other things will be given to you in addition.
Tertullian · AD 220 But how gracefully has the Divine Wisdom arranged the order of the prayer; so that after things heavenly-that is, after the "Name" of God, the "Will" of God, and the "Kingdom" of God-it should give earthly necessities also room for a petition!
Gregory the Dialogist · AD 604 Behold, we see, dearest brothers, how many of you have gathered for the feast of the martyr: you bend your knees, you beat your breasts, you utter words of prayer and confession, you wet your faces with tears. But consider, I ask, your petitions; see whether you are asking in the name of Jesus, that is, whether you are seeking the joys of eternal salvation.
Thomas Aquinas · AD 1274 Seek ye therefore first the kingdom of God. He sets forth three things here: the kingdom as the end, because by the kingdom of God is understood eternal beatitude. For then something is properly ruled when it is subject to the rule of the one governing.
34 Then have no care for tomorrow: tomorrow will take care of itself. Take the trouble of the day as it comes.
Tertullian · AD 220 Moreover, He Justly added, "Give us this day," seeing He had previously said, "Take no careful thought about the morrow, what ye are to eat." To which subject He also adapted the parable of the man who pondered on an enlargement of his barns for his forthcoming fruits, and on seasons of prolonged security; but that very night he dies.
Desert Fathers · AD 500 [Syncletica] said, ' "Let not the sun go down upon your wrath" (Eph. 4:26). Likewise, if you wait until the sun is going down on your life, you will not know how to say, "Sufficient unto the day is the evil thereof" (Matt. 6:34). Why do you hate the man who has harmed you? It is not he who has harmed you but the devil. You ought to hate the sickness, not the sick man.'
Thomas Aquinas · AD 1274 Be not therefore solicitous for to morrow. Here he forbids solicitude about future things, and first he sets forth his admonition; secondly, he explains it, at the words for the morrow. He says, therefore: Be not solicitous. And note that the Lord does not intend to forbid a man from being at all solicitous about what he should eat tomorrow.