1. The Coherence
Bread] By bread in this place many of the ancient fathers, as also the papists at this day understand the element of bread in the sacrament, and the body of Christ which is the bread of life. But that cannot be: for Saint Luke calls it bread for the day, that is, bread sufficient to preserve us for the present day; and by this he makes it manifest, that the words of this petition must be understood not of spiritual, but of bodily food: and the bread of life is more directly asked in the second or fourth petition. As for the opinion of Erasmus, who thinks that in this so heavenly a prayer made to God the father, there should be no mention made of bread, that is, of earthly things, which even the gentiles bestow on their children; it is vain and frivolous. For it is God's will, that we should not cast the care of heavenly things only, but all our care upon him (1 Peter 5:7). And he has elsewhere commanded that earthly things should be asked at his hand (1 Kings 8:35), and the same has been asked in prayer of Jacob (Genesis 28:10), and Solomon (Proverbs 20:7). And whereas the Lord's prayer is a perfect platform of prayer, temporal blessing must have some place there, unless we will ascribe the having and enjoying of them to our own industry, as though they were no gifts of God: which to think were great impiety.
By bread then we must understand properly a kind of food made of the flour of grain that is baked and eaten: and thus it must be taken in those places of scripture where bread is opposed to water or wine: and by a figure more generally it signifies all things whereby temporal life is preserved: in this sense goat's milk is called bread (Proverbs 27:27), and the fruit of trees (Jeremiah 11:19), and all things that pass to and fro in traffic (Proverbs 31:14). And so likewise in this place by this one means of sustaining our bodies and temporal lives, all other means whatever must be understood, as meat, drink, clothing, health, liberty, peace, etc.
And whereas our Savior Christ under the name of bread, and not under the name of any other plentiful or dainty food, teaches us to ask temporal blessings; he does it for two causes. The first is, that we might hereby learn frugality and moderation in our [reconstructed: diet], apparel, houses; and be content if we have no more but bread, that is, things necessary to preserve life, which Paul comprehends under food and clothing. For we are taught in this petition to ask no more. We must not with the [reconstructed: Israelites] murmur because they had nothing but Manna.
Question. Must we then use God's creatures only for necessity? Answer. We may use them not only for necessity, but also for honest delight and pleasure (Psalm 104:15): God gives wine to make glad the heart of man: and oil to make his face shine. And (John 12:3) our Savior Christ allowed of the fact of Mary, which took a pound of ointment of Spikenard very costly, and anointed his very feet, so that all the house was filled with the smell; though Judas did esteem it waste. Yet if it so fall out that the Lord does grant us but bread, that is, so much as shall hold body and soul together, we must thankfully content ourselves therewith (1 Timothy 6:8). Therefore when we have food and clothing, let us be therewith content. This contentment was practiced of Jacob (Genesis 28:20).
A second cause is to teach us that there is a particular providence. All men willingly confess the general providence of God over all things: but beside that we must acknowledge another more special providence, even in the least things that be: because every morsel of bread which we eat, would no more nourish us than a piece of earth, or a stone, unless God give his blessing to it.
Daily] The word in the original is thus much in effect, Bread to our essence or substance: then the meaning is, give us such bread from day to day, as may nourish our substance. Thus prays Agur (Proverbs 30:8): Feed me with food convenient for me. Some there are which put an Angelical perfection in fasting: but we are taught in scriptures; that as above all things we are to seek for life eternal; so we must in this life have care to sustain and maintain our natural life, that we may have convenient space and time to repent, and prepare ourselves to the kingdom of heaven. Fasting in itself as it is an abstinence from food, is no part of God's worship, but in its own nature, a thing indifferent: and therefore it is to be used so far forth as it shall further us in God's service, and no further. And seeing we are taught to pray for such food as shall preserve nature, and maintain the vital blood, we ought not to use fasting to the hindrance or destruction of nature.
Our bread] First Question. How is bread ours? Answer. Paul shows how (1 Corinthians 3:22): You are Christ's, and all things are yours: So then by means of Christ, bread is called our. For God having given Christ to us, does in him and by him give all things else to us. Second Question. How may I know that the things I enjoy are mine by Christ, and that I do not usurp them? Answer (1 Timothy 4:4). Paul says that the creatures of God are good, and that the use of them is sanctified to us by the word and prayer. Then if we have the word of God to tell us that we may enjoy and use them: and also if we pray to God for the right and pure use of them, we are no usurpers, but indeed right owners of them, not only before men, but also before God. Third Question. If the creatures must be made ours by Christ, how comes it to pass that the ungodly have such abundance of them? Answer. We lost the title and interest of the creatures in Adam: yet God of his mercy bestows temporary blessings upon the unjust as well as upon the just: but for all that, unless they be in Christ, and hold the title of them by him, they shall in the end turn to their greater condemnation.
And whereas we call it our bread, we learn that every man must live of his own calling, and his own goods. Here also is condemned all oppression, stealing, lying, cogging, and other such deceitful means which men use to get wealth and goods. Many think it no sin to provide for their families in such order, but in saying this petition they pray against themselves (2 Thessalonians 3:10). He which labors not, let him not eat (Ephesians 4:28). He which stole, let him steal no more, but rather labor with his hands the thing that is good.
This day] We say not here this week, this month, this age, but this day; what means this? May we not provide for the time to come? Answer: It is lawful, indeed a man is bound in good manner to provide for time to come. The apostles provided for the church in Judea against the time of dearth foretold by Agabus (Acts 11:28). And Joseph in Egypt in the years of plenty stored up against the years of famine. Wherefore in these words our Savior his meaning is only to condemn all distrustful care that distracts the minds of men, and to teach us to rest on his fatherly goodness from day to day in every season: this is noted to us, in (Numbers 11), where the Israelites were commanded to gather no more Manna than would serve for one day, and if they did, it putrefied. Whereby God taught them to rest on his providence every particular day, and not on the means.
[reconstructed: give us]] Not me. This serves to teach us that a man must not only regard himself, but also be mindful of others. For a man that has wealth is made a steward to distribute his goods to the poor and the good of God's church. True love seeks not her own things; the branches of the vine are laden with clusters of grapes, not for themselves, but for others: the candle spends itself to give others light.
give] If bread be ours, wherefore are we to ask it? It may seem needless. Answer: Not so: for hereby we are taught to wait on God, who is the fountain and the giver of all blessings. Men usually driven to any distress, use evil means, as robbing, deceiving, consulting with wizards, etc. 2. Again here we learn, that though a man had all the wealth in the world, all is nothing without God's blessing. Question: The rich need not say, give us, etc., for they have abundance already, and what need they ask that which they have? Answer: Let a man be never so rich, and want nothing that can be desired, yet if he wants God's blessing, in effect he wants all. Wherefore even kings, and the greatest personages that be, are as much bound to use this petition as the poorest. God's blessing is riches, says Solomon (Proverbs 10:22). You may eat and not have enough, be clothed and not warm, earn wages and put it in a broken bag (Haggai 1:6), if God does not bless you. This blessing of God is called the staff of bread (Isaiah 3:1). In bread there be two things, the substance and the virtue thereof proceeding from God's blessing: this second, that is, the power of nourishing is the staff of bread. For take away from an aged man his staff, and he falls: and so take away God's blessing from bread and the strength thereof, it becomes unprofitable, and ceases to nourish. Lastly, here we see that all labor and toil taken in any kind of calling is nothing and avails not, unless God still gives his blessing (Psalm 127:1).
