---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 37 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/37/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 37. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/37/"
---

# Catena Aurea: The Four Gospels

*Thomas Aquinas, tr. John Henry Newman (ed.)*

The four Gospels read through chains of quotations from the Church Fathers.

## 37. Matthew 6 · 4 of 8

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/37/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/37/#p-N

[¶0] Augustine: Or by "daily" we may understand spiritual, namely, the divine precepts which we ought to meditate and work.

[¶1] Greg., Mor., xxiv. 7: We call it our bread, yet pray that it may be given us, for it is God’s to give, and is made ours by our receiving it.

[¶2] Jerome: Others understand it literally according to that saying of the Apostle, "Having food and raiment, let us therewith be content," that the saints should have care only of present food; as it follows, "Take no thought for the morrow."

[¶3] Aug., Epist., 130, 11: So that herein we ask for a sufficiency of all things necessary under the one name of bread.

[¶4] Pseudo-Chrysostom: We pray, "Give us this day our daily bread," not only that we may have what to eat, which is common to both righteous and sinners; but that what we eat we may receive at the hand of God, which belongs only to the saints. For to him God giveth bread who earns it by righteous means; but to him who earns it by sin, the Devil it is that gives.

[¶5] Or that inasmuch as it is given by God, it is received sanctified; and therefore He adds, "our," that is, such bread as we have prepared for us, that do Thou give us, that by Thy giving it may be sanctified. Like as the Priest taking bread of the laic, sanctifies it, and then offers it to him; the bread indeed is his that brought it in offering, but that it is sanctified is the benefit from the Priest.

[¶6] He says "Our" for two reasons. First, because all things that God gives us He gives through us to others, that of what we receive of Him we may impart to the helpless. Whoso then of what he gains by his own toil bestows nothing on others, eats not his own bread only, but others’ bread also. Secondly, he who eats bread got righteously, eats his own bread; but he who eats bread got with sin, eats others’ bread.

[¶7] Aug., Serm. in Mont., ii, 7: Some one may perhaps find a difficulty in our here praying that we may obtain necessaries of this life, such as food and raiment, when the Lord has instructed us, "Be not ye careful what ye shall eat, or wherewithal ye shall be clothed." But it is impossible not to be careful about that for the obtaining which we pray.

[¶8] Aug., Epist., 130, 6: But to wish for the necessaries of life and no more, is not improper; for such sufficiency is not sought for its own sake, but for the health of the body, and for such garb and appliances of the person, as may make us to be not disagreeable to those with whom we have to live in all good reputation. For these things we may pray that they may be had when we are in want of them, that they may be kept when we have them.

[¶9] Chrysostom: It should be thought upon how when He had delivered to us this petition, "Thy will be done as in heaven so in earth," then because He spake to men in the flesh, and not like angelic natures without passion or appetite, He now descends to the needs of our bodies. And He teaches us to pray not for money or the gratification of lust, but for daily bread; and as yet further restriction, He adds, "this day," that we should not trouble ourselves with thought for the coming day.

[¶10] Pseudo-Chrysostom: And these words at first sight might seem to forbid our having it prepared for the morrow, or after the morrow. If this were so, this prayer could only suit a few; such as the Apostles who travelled hither and thither teaching - or perhaps none among us. Yet ought we so to adapt Christ’s doctrine, that all men may profit in it.

[¶11] Cyprian, Tr. vii, 14: Justly therefore does the disciple of Christ make petition for today’s provision, without indulging excessive longings in his prayer. It were a self-contradicting and incompatible thing for us who pray that the kingdom of God may quickly come, to be looking unto long life in the world below.

[¶12] Pseudo-Chrysostom: Or; He adds, "daily," that a man may eat so much only as natural reason requires, not as the lust of the flesh urges. For if you expend on one banquet as much as would suffice you for a hundred days, you are not eating today’s provision, but that of many days.

[¶13] Jerome: In the Gospel, entitled The Gospel according to the Hebrew, ’supersubstantialis’ is rendered, ’mohar,’ that is, ’tomorrow’s; so that the sense would be, Give us today tomorrow’s bread; i.e. for the time to come.

[¶14] Ver. 12. "And forgive us our debts, as we forgive our debtors."

[¶15] Cyprian, Tr. vii, 15: After supply of food, next pardon of sin is asked for, that he who is fed of God may live in God, and not only the present and passing life be provided for, but the eternal also; whereunto we may come, if we receive the pardon of our sins, to which the Lord gives the name of debts, as he speaks further on, "I forgave thee all that debt, because thou desiredst me." [[Mat 18:32]]

[¶16] How well is it for our need, how provident and saving a thing, to be reminded that we are sinners compelled to make petition for our offences, so that in claiming God’s indulgence, the mind is recalled to a recollection of its guilt. That no man may plume himself with the pretence of innocence, and perish more wretchedly through self-exaltation, he is instructed that he commits sin every day by being commanded to pray for his sins.

[¶17] Aug., De Don. Pers., 5: With this weapon the Pelagian heretics received their deathblow, who dare to say that a righteous man is free altogether from sin in this life, and that of such is at this present time composed a Church, "having neither spot nor wrinkle."

[¶18] Chrysostom: That this prayer is meant for the faithful, both the laws of the Church teach, and the beginning of the prayer which instructs us to call God Father. In thus bidding the faithful pray for forgiveness of sin, He shews that even after baptism sin can be remitted (against the Novatians.)

[¶19] Cyprian: He then who taught us to pray for our sins, has promised us that His fatherly mercy and pardon shall ensue. But He has added a rule besides, binding us under the fixed condition and responsibility, that we are to ask for our sins to be forgiven in such sort as we forgive them that are in debt to us.

[¶20] Greg., Mor., x, 15: That good which in our penitence we ask of God, we should first turn and bestow on our neighbour.

[¶21] Aug., Serm. in Mont., ii, 8: This is not said of debts of money only, but of all things in which any sins against us, and among these also of money, because that he sins against you, who does not return money due to you, when he has whence he can return it. Unless you forgive this sin you cannot say, "Forgive us our debts, as we forgive our debtors."

[¶22] Pseudo-Chrysostom: With what hope then does he pray, who cherishes hatred against another by whom he has been wronged? As he prays with a falsehood on his lips, when he says, I forgive, and does not forgive, so he asks indulgence of God, but no indulgence is granted him. There are many who, being unwilling to forgive those that trespass against them, will not use this prayer.

[¶23] How foolish! First, because he who does not pray in the manner Christ taught, is not Christ’s disciple; and secondly, because the Father does not readily hear any prayer which the Son has not dictated; for the Father knows the intention and the words of the Son, nor will He entertain such petitions as human presumption has suggested, but only those which Christ’s wisdom has set forth.

[¶24] Aug., Enchir., 73: Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled; though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be any thing hard in loving him, as there was when he was in active enmity.

[¶25] Ver. 13. "And lead us not into temptation."

[¶26] Pseudo-Chrysostom: As He had above put many high things into men’s mouths, teaching them to call God their Father, to pray that His kingdom might come; so now He adds a lesson of humility, when He says, "and lead us not into temptation."

[¶27] Aug., Serm. in Mont., ii, 9: Some copies read, "Carry us not," [Source note: margin note: inferas] an equivalent word, both being a translation of one Greek word, Many in interpreting say, ’Suffer us not to be led into temptation,’ as being what is implied in the word, "lead." For God does not of Himself lead a man, but suffer him to be led from whom He has withdrawn His aid.

[¶28] Cyprian, Tr. vii, 17: Herein it is shewn that the adversary can nothing avail against us, unless God first permit him; so that all our fear and devotion ought to be addressed to God.

[¶29] Augustine: But it is one thing to be led into temptation, another to be tempted; for without temptation none can be approved, either to himself or to another; but every man is fully known to God before all trial. Therefore we do not here pray that we may not be tempted, but that we may not be led into temptation. As if one who was to be burnt alive should pray not that he should not be touched by fire, but that he should not be burnt. For we are then led into temptation when such temptations befall us as we are not able to resist.

[¶30] Aug., Epist., 130, 11: When then we say, "Lead us not into temptation," what we ask is, that we may not, deserted by His aid, either consent through the subtle snares, or yield to the forcible might, or any temptation.

[¶31] Cyprian: And in so praying we are cautioned of our own infirmity and weakness, lest any presumptuously exalt himself; that while a humble and submissive confession comes first, and all is referred to God, whatever we suppliantly apply for may by His gracious favour be supplied.

[¶32] Aug., De Don. Pers., 5: When the Saints pray, "Lead us not into temptation," what else do they pray for than that they may persevere in their sanctity. This once granted - and that it is God’s gift this, that of Him we ask it, shews - none of the Saints but holds to the end his abiding holiness; for none ceases to hold on his Christian profession, till he be first overtaken of temptation.

[¶33] Therefore we seek not to be led into temptation that this may not happen to us; and if it does not happen, it is God that does not permit it to happen; for there is nothing done, but what He either does, or suffers to be done. He is therefore able to turn our wills from evil to good, to raise the fallen and to direct him into the way that is pleasing to Himself, to whom not in vain we plead, "Lead us not into temptation."

[¶34] For whoso is not led into temptation of his own evil will, is free of all temptation; for, "each man is tempted of his own lust." [[Jam 1:14]] God would have us pray to Him that we may not be led into temptation, though He could have granted it without our prayer, that we might be kept in mind who it is from whom we receive all benefits. Let the Church therefore observe her daily prayers; she prays that the unbelieving may believe, therefore it is God that turns men to the faith; she prays that the believers may persevere; God gives them perseverance even unto the end.

[¶35] Ver 13. ------- "But deliver us from evil. Amen."

[¶36] Augustine: We ought to pray not only that we may not be led into evil from which we are at present free; but further that we may be set free from that into which we have already been led. Therefore it follows, "Deliver us from evil."

[¶37] Cyprian, Tr. vii. 18: After all these preceding petitions, at the conclusion of the prayer comes a sentence, comprising shortly and collectively the whole of our petitions and desires. For there remains nothing beyond for us to ask for, after petition made for God’s protection from evil; for that gained, we stand secure and safe against all things that the Devil and the world work against us. What fear hath he from this life, who has God through life for his guardian?

[¶38] Aug., Epist., 130, 11: This petition with which the Lord’s Prayer concludes is of such extent, that a Christian man in whatever tribulation cast, will in this petition utter groans, in this shed tears, here begin and here end his prayer. And therefore follows "Amen," by which is expressed the strong desire of him that prays.

[¶39] Jerome: "Amen," which appears here at the close, is the seal of the Lord’s Prayer. Aquila rendered ’faithfully’ - we may perhaps ’truly.’

[¶40] Cyprian: We need not wonder, dearest brethren, that this is God’s prayer, seeing how His instruction comprises all our petitioning, in one saving sentence. This had already been prophesied by Isaiah the Prophet, "A short word will God make in the whole earth." [[Isa 10:22]] For when our Lord Jesus Christ came unto all, and gather together the learned alike and the unlearned, did to every sex and age set forth the precepts of salvation, He made a full compendium of His instructions, that the memory of the scholars might not labour in the heavenly discipline, but accept with readiness whatsoever was necessary into a simple faith.

[¶41] Aug., Epist., 130, 12: And whatever other words we may use, either introductory to quicken the affections, or in conclusion to add to them, we say nothing more than is contained in the Lord’s Prayer if we pray rightly and connectedly.

[¶42] For he who says, "Glorify thyself in all nations, as thou art glorified among us," what else does he say than, "Hallowed be thy name?" He who prays, "Shew thy face and we shall be safe," [[Psa 80:3]] what is it but to say, "Let thy kingdom come?" To say, "Direct my steps according to thy word," [[Psa 119:133]] what is it more than, "Thy will be done?" To say, "Give me neither poverty nor riches," [[Pro 30:8]] what else is it than, "Give us this day our daily bread?" "Lord, remember David and all his mercifulness!" [[Psa 131:1]] and, "If I have returned evil for evil," [[Psa 7:4]] what else but, "Forgive us our debts even as we forgive our debtors?" He who says, "Remove far from me all greediness of belly," what else does he say, but "Lead us not into temptation?" He who says, "Save me, O my God, from my enemies," [[Psa 59:1]] what else does he say but "Deliver us from evil?"

[¶43] And if you thus go through all the words of the holy prayers, you will find nothing that is not contained in the Lord’s Prayer. Whoever then speaks such words as have no relation to this evangelic prayer, prays carnally; and such prayer I know not why we should not pronounce unlawful, seeing the Lord instructs those who are born again only to pray spiritually. But whoso in prayer says, Lord, increase my riches, add to my honours; and that from desire of such things, not with a view to doing men service after God’s will by such things; I think that he finds nothing in the Lord’s Prayer on which he may build such petitions.

[¶44] Let such a one then be withheld by shame from praying for, if not from desiring, such things. But if he have shame at the desire, yet desire overcomes, he will do better to pray for deliverance from the evil of desire to Him to whom we say, "Deliver us from evil."