Jerome — Commentary on Scripture

After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

(Verse 9.) Our Father, who art in heaven. By calling Him Father, let them confess themselves to be His sons.

Hallowed be thy name. Not in you, but in us. For if because of sinners the name of God is blasphemed among the nations (Rom. VIII), on the contrary, because of the righteous it is sanctified.

Matthew 6:10 · 2 passages

Thy kingdom come. Thy will be done in earth, as it is in heaven.

Either it is a general prayer for the kingdom of the whole world that the reign of the Devil may cease; or for the kingdom in each of us that God may reign there, and that sin may not reign in our mortal body.

But be it noted, that it comes of high confidence, and of an unblemished conscience only, to pray for the kingdom of God, and not to fear the judgment.

Let them be put to shame by this text who falsely affirm that there are daily falls (ruinas) in Heavenb.

(Verse 10) Your kingdom come. This can mean either a general prayer for the kingdom of the whole world, that the devil may stop reigning in the world, or that God may reign in each individual, and sin may not reign in the mortal body of humankind (Rom. VI). At the same time, we must consider that it requires great courage and a pure conscience to ask for the kingdom of God and not fear judgment.

Thy will be done, on earth as it is in heaven. Just as the angels serve thee blamelessly in heaven, so may men serve thee on earth. Let those be ashamed of this opinion who daily lie about there being disturbances in heaven. For what benefit is the likeness of heaven to us, if there is also sin in heaven?

Matthew 6:11-13 · 3 passages

Give us this day our daily bread.

(Vers. 11-13.) Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil. The word 'supersubstantial,' which we have expressed, is rendered in Greek as 'ἐπιούσιον,' a term that the Septuagint translators frequently translate as 'περιούσιον.' Therefore, we examined the Hebrew, and wherever they translated 'περιούσιον,' we found 'Sgolla,' which Symmachus translated as 'ἐξαίρετον,' meaning exceptional or outstanding, although he did interpret it differently in one particular instance. Therefore, when we ask that God give us extraordinary or exceptional bread, we ask for Him who says: 'I am the living bread that came down from heaven' (John 6:51). In the Gospel called according to the Hebrews, instead of 'supersubstantial bread,' I found the word 'mahar,' which means 'for tomorrow'; so the meaning is: 'Give us our bread for tomorrow,' that is, for the future, today. We can also understand the 'supersubstantial bread' in another way, referring to the bread that is above all substances and exc…

(Vers. 11-13.) Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil. The word 'supersubstantial,' which we have expressed, is rendered in Greek as 'ἐπιούσιον,' a term that the Septuagint translators frequently translate as 'περιούσιον.' Therefore, we examined the Hebrew, and wherever they translated 'περιούσιον,' we found 'Sgolla,' which Symmachus translated as 'ἐξαίρετον,' meaning exceptional or outstanding, although he did interpret it differently in one particular instance. Therefore, when we ask that God give us extraordinary or exceptional bread, we ask for Him who says: 'I am the living bread that came down from heaven' (John 6:51). In the Gospel called according to the Hebrews, instead of 'supersubstantial bread,' I found the word 'mahar,' which means 'for tomorrow'; so the meaning is: 'Give us our bread for tomorrow,' that is, for the future, today. We can also understand the 'supersubstantial bread' in another way, referring to the bread that is above all substances and exceeds all creatures. Others simply think, according to the words of the Apostle (I Tim. VI, 8): Having food and clothing, with these we are content, that we should only be concerned with providing for the holy present food. Hence, in the following it is commanded: Do not worry about tomorrow.

Amen. The sign of the Lord's Prayer is: which the Eagle interprets faithfully: we, truly, can say.

In the Gospel the term used by the Hebrews to denote supersubstantial bread is maar. I found that it means “for tomorrow,” so that the meaning is “Give us this day our bread” for tomorrow, that is, the future. We can also understand supersubstantial bread in another sense: bread that is above all substances and surpasses all creatures.

The Greek word here which we render 'supersubstantialis,' is ἐπιούσιος. The LXX often make use of the word περιούσιος, by which we find, on reference to the Hebrew, they always render the word sogolac. Symmachus translates it ἐξαίρετος, that is, 'chief,' or 'excellent,' though in one place he has interpreted 'peculiar.' When then we pray God to give us our 'peculiar' or 'chief' bread, we mean Him who says in the Gospel, I am the living bread which came down from heaven. (John 6:51.) We may also interpret the word 'supersubstantialis' otherwise, as that which is above all other substances, and more excellent than all creatures, to wit, the body of the Lord. Others understand it literally according to that saying of the Apostle, Having food and raiment, let us therewith be content, that the saints should have care only of present food; as it follows, Take no thought for the morrow. In the Gospel, entitled The Gospel according to the Hebrews, 'supersubstantialis' is rendered 'mohar,' that is 'to-morrow's;' so that the sense would be, Give us today to-morrow's bread; i. e. for the tim…

The Greek word here which we render 'supersubstantialis,' is ἐπιούσιος. The LXX often make use of the word περιούσιος, by which we find, on reference to the Hebrew, they always render the word sogolac. Symmachus translates it ἐξαίρετος, that is, 'chief,' or 'excellent,' though in one place he has interpreted 'peculiar.' When then we pray God to give us our 'peculiar' or 'chief' bread, we mean Him who says in the Gospel, I am the living bread which came down from heaven. (John 6:51.)

We may also interpret the word 'supersubstantialis' otherwise, as that which is above all other substances, and more excellent than all creatures, to wit, the body of the Lord.

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

In the Gospel, entitled The Gospel according to the Hebrews, 'supersubstantialis' is rendered 'mohar,' that is 'to-morrow's;' so that the sense would be, Give us today to-morrow's bread; i. e. for the time to come.

Matthew 6:12

And forgive us our debts, as we forgive our debtors.

In the Gospel, entitled The Gospel according to the Hebrews, 'supersubstantialis' is rendered 'mohar,' that is 'to-morrow's;' so that the sense would be, Give us today to-morrow's bread; i. e. for the time to come.

Matthew 6:13

And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

Amen, which appears here at the close, is the seal of the Lord's Prayer. Aquila rendered 'faithfully'—we may perhaps 'truly.'

Matthew 6:14-15 · 2 passages

For if ye forgive men their trespasses, your heavenly Father will also forgive you:

But if that which is written, I said, Ye are gods, but ye shall die like men, (Ps. 83:6, 7.) is said to those who for their sins deserve to become men instead of gods, then they to whom sins are forgiven are rightly called men.

(Verse 14.) For if you forgive men their offenses, your heavenly Father will also forgive you your offenses. This is what is written: 'I said, you are gods, and all of you are sons of the Most High; nevertheless, you shall die like men, and fall like one of the rulers.' (Psalm 82:6-7) This is said to those who have deserved to be called gods because of their offenses. Therefore, rightly are they called men to whom offenses are forgiven.

Matthew 6:16 · 2 passages

Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

(V. 16) For they disfigure their faces that they may appear to men to fast. Amen I say to you, they have received their reward. The word exterminate, which is frequently used in the books of Ecclesiastic writers, has a much different meaning than is commonly understood. For it means that those who are exiled are exterminated, as they are sent beyond the borders. Therefore, we should always understand this word in this sense: which is said in Greek as ἀφανίζουσι. However, the hypocrite demolishes his face to simulate sadness; and with a strong mind rejoicing, he bears grief on his countenance.

The word exterminare, so often used in the ecclesiastical Scriptures through a blunder of the translators, has a quite different meaning from that in which it is commonly understood. It is properly said of exiles who are sent beyond the boundary of their country. Instead of this word, it would seem better to use the word demoliri, 'to destroy,' in translating the Greek ἀφανίζειν. The hypocrite destroys his face, in order that he may feign sorrow, and with a heart full of joy wears sorrow in his countenance.

Matthew 6:17-18 · 2 passages

But thou, when thou fastest, anoint thine head, and wash thy face;

But He speaks in accordance with the manners of the province of Palestine, where it is the custom on festival days to anoint the head. What He enjoins then is, that when we are fasting we should wear the appearance of joy and gladness.

(Verse 17 and following) But when you fast, anoint your head and wash your face, so that you may not appear to be fasting to men, but to your Father who is in secret: and your Father who sees in secret will repay you. Do not store up for yourselves treasures on earth, where rust and moth destroy, and where thieves break in and steal. He is speaking according to the custom of the province of Palestine, where they usually anoint their heads on festive days. Therefore, he commanded us to show ourselves joyful and festive when we fast. Those reading it from the Psalmist: The oil of the sinner shall not anoint my head (Ps. 140:5), on the contrary they want the good oil, about which it is said elsewhere: God, thy God, hath anointed thee with the oil of gladness above thy fellows (Ps. 44:8). And He commands that we, who practice virtues, should anoint the principal (ἡγεμονικὸν) oil of our hearts with spiritual oil.

Matthew 6:19-21

Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:

This must be understood not of money only, but of all our possessions. The god of a glutton is his belly; of a lover his lust; and so every man serves that to which he is in bondage; and has his heart there where his treasure is.

Matthew 6:21

For where your treasure is, there will your heart be also.

(Verse 21) For where your treasure is, there your heart will be also. This applies not only to money, but also to all passions and possessions. The stomach is the god of gluttons: there it has its heart, where its treasure is. The treasure of the luxurious is feasts. For the lascivious, it is playfulness; for the lover, it is desire. Everyone serves the one by whom he is conquered (2 Peter 2:19).

Matthew 6:22-23 · 2 passages

The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.

(Verse 22, 23.) If your eye is sound, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness! Those with failing eyesight often see many lights: a sound and pure eye perceives only one light. This can be transferred to the realm of perception. For just as the whole body is in darkness if the eye is not sound, so the soul, if it has lost its primary light, will abide in darkness in all its senses. If therefore the light which is within you is darkness, how great is that darkness! If the sense which is light is obscured by the fault of the soul, do you think in what darkness it will be enveloped!

This is an illustration drawn from the senses. As the whole body is in darkness, where the eye is not single, so if the soul has lost her original brightness, every sense, or that whole part of the soul to which sensation belongs, will abide in darkness. Wherefore He says, If then the light which is in thee be darkness, how great is that darkness! that is, if the senses which are the soul's light be darkened by vice, in how great darkness do you suppose the darkness itself will be wrapped?

Those who have thick eye-sight see the lights multiplied; but the single and clear eye sees them single and clear.

Matthew 6:24 · 2 passages

No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

(Verse 24) You cannot serve God and wealth. Wealth is called mammon in the Syriac language. You cannot serve God and wealth. Let the greedy person hear this, let the person who is thought to be unable to serve both wealth and Christ hear this. And yet it did not say, the one who has wealth, but the one who serves wealth. For the servant of wealth guards the riches, like a servant; but the one who has shaken off the yoke of servitude distributes them, like a master.

Mammon—riches are so termed in Syriac. Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the servant of riches. For he who is the slave of money, guards his money as a slave; but he who has thrown off the yoke of his slavery, dispenses them as a master.