Give Us This Day Our Daily Bread

1 The Coherence.

Thus much of the three first petitions, which concern God: now follow the other three, which concern ourselves; in which order we learn to pray for those things, which concern God absolutely, and for those things, which concern ourselves, not absolutely; but so far forth as they shall make for God his glory, the building of his kingdom, and the doing of his will. But how depends this petition on the former? In the first we are taught to pray, that God's name might be hallowed: which is done, when God reigns in our hearts, and his will is done. Now further, his will is obeyed in three things: first, by depending on his providence for the things of this life: secondly, by depending on his mercy, for the pardon of sin: thirdly, by depending on his power and might, in resisting temptations. And thus God's will is obeyed.

2 The meaning.

Bread] By this one means of sustaining our bodies, and temporary lives, all other means are understood: as meat, drink, clothing, health, liberty, peace, etc. (Genesis 3:19) You shall eat your bread, namely, get your living, in the sweat of your brows.

Out of this we learn 2 instructions; for why does the Lord teach us to crave only bread, and not meat and other dainties? It is for 2 causes: the first is, that we might hereby learn frugality and moderation in our diet, apparel, houses, and be content if we have no more but bread, seeing we desire no more. We must not with the Israelites murmur because they had nothing but Manna.

Quest. Must we use God's creatures only for necessity? Ans. 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. But yet if the Lord shall grant but bread, that is, so much as shall but hold body and soul together, we must be content therewith. (1 Timothy 6:8) Therefore, when we have food and raiment, let us be therewith content. This contentment was in Jacob (Genesis 28:20).

A second cause is, to teach us that there is a particular providence. All men confess that there is a general providence of God over all things, but here we must acknowledge another more special, 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 gave his blessing to it.

[Daily] The word in the original is thus much in effect, Bread to our essence or substances: then the meaning is; Give us such bread from day to day, as may nourish our substances. 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, sustain and maintain our natural bodies, so long as we live in this world. Fasting in itself, as it is abstinence, 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 prayer, and no further. For seeing we are taught to pray for such food as shall preserve nature, and maintain the vital blood, we must not use fasting to the hindrance or destruction of nature.

[Our bread.] 1. Question. How is bread ours? (1 Corinthians 3:22) You are Christ's, and all things are yours. So then, by means of Christ, bread is called ours. For God having given Christ to us, does in him and by him, give all things else to us. 2. 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. 3. 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 great 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 to get wealth and goods. Many think it no sin to provide for their family 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 good is.

[This day] We say not here this week, this month, this age, but this day, what means this? May you not provide for the time to come? Answer. It is lawful, yes, a man is bound in good manner to provide for time to come. (Acts 11:28) The Apostles provide for the Church in Judaea, against the time of dearth, spoken of by Agabus. And Joseph in Egypt, in the years of plenty, stored up against the years of famine. Therefore, in these words, our Savior his meaning, is only to condemn all distrustful care, and to teach us to rest on his fatherly goodness from day to day, in every season: this is noted to us (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.

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 loaded with clusters of grapes, not for themselves, but for others: the candle spends itself to give others light.

Give — if bread be ours, therefore are we to ask it? It may seem needless. Answer: Not so, for hereby we are taught very worthy lessons. 1. First, those that are in poverty are taught to wait on God, who is the fountain and giver of all blessings — men usually driven to this estate 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.

Quest. 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 want God's blessing, in effect he wants all. Therefore, 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 do 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 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, 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 give his blessing (Psalm 127:1).

3. The wants to be bewailed.

Our corruptions against this petition are two especially. 1. Covetousness, a vice which is naturally ingrafted in every man's heart; it is, when a man is not content with his present estate. This desire is unsatiable, for men would be ever having of more. Therefore he which shall use this petition, must be grieved for this sin, and pray with David (Psalm 119:36): Incline my heart to your commandments, and not to covetousness. And he must sorrow, not so much for the act of this sin, as for the corruption of nature in this behalf. Covetous people will plead, that they are free from this vice, but mark men's lives, and we shall see that this is a common disease, in the most, as it is noted (Psalm 4:6): Who will show us any good? This then is a common sin that we are taught to mourn for.

2. The second want is our diffidence and distrustfulness, for the things of this life. Men also will shift this off, and say, they would be sorry to distrust God. But if we look to our corrupt nature, man is wonderfully prone to this sin, for being in prosperity, we are not troubled: but if once we be pressed with adversity, then we howl and weep, and as Paul says (1 Timothy 6:10), men pierce themselves through with many sorrows. If any shall lose a part of his goods, what then does he? Straight he goes out to the wise man: is this to believe in God? No, it is to distrust God, and believe the devil.

4. Graces to be desired.

The grace to be desired is a readiness in all estates, to rest on God's providence, whatever fall out. Psalm 37:5: Commit your way to the Lord, and trust in him, and he shall bring it to pass. Proverbs 16:3: Commit or roll your works upon the Lord, and your thoughts shall be directed: whereby we are admonished to take pains in our callings to get meat and drink, etc. If the Lord bless not our labor, we must be content: if he do, we must give him thanks. Now for this cause, we are further to pray to God, that he would open our eyes, and by his Spirit, teach us in all his good creatures to see his providence, and when means fail and are contrary, then also to believe the same.

5. Errors confuted.

1. Papists teach, that men by works of grace, may merit life eternal, and increase of justification in this life. But how can this be? For here we see, that every bit of bread which we eat, is the free gift of God, without any merit of ours. Now, if we cannot merit a piece of bread, what madness is it to think, that we can merit life everlasting?

2. They also are deceived, who think, that anything comes by mere chance or fortune, without God's providence. Indeed, in respect of men, who know not the causes of things, many chances there are: but so, as they are ordered and come to pass by God's providence. Luke 10:31: By chance there came down a certain priest that way.