It is to be pointed out that the Gospel version of the Lord's Prayer uses here in this petition the words "debts" and "debtors;" while, in what may be regarded as a parallel passage (
Luke 11:4), the prayer reads, "Forgive us our
sins, as we forgive our debtors" It might, possibly, and not altogether unplausibly, be held that this last form of the words designs to avoid bringing into near comparison the dread reality we call sin against God, with our sins (though still justly so called) against one another. At any rate, the version may suggest profitably the thought. Vast also and indeed immeasurable the difference between what we owe to God and what any one can owe to us; still these facts more naturally both fall under the description of "debts." Again, though the words "debts" and "debtors" are virtually commented upon by the "trespasses" of ver. 14, it is not impossible that they suggest the sequence of this petition upon the one preceding it. We have just prayed, "Give us this day," etc. What debts, indeed, God's daily innumerable givings, as Creator to all creation, as Father to all his family, entail upon them! These are not less to be thought of because they partake so much of a
moral character, and are so analogous to those which children owe to their earthly parents. Though parents must give for the sake of the life of those to whom they give, their claim upon the gratitude, obedience, devotion, of their offspring is indefeasible, and the high, solemn sanctions of that claim in Scripture are second to none. Dwell on the consideration of -
I. THE EXISTENCE OF THIS GREAT THING, THIS GREAT FACT, IN THE WORLD - "FORGIVENESS:" WHAT DOES IT MARK?
1. It is a convincing proof of a moral element present in the world's social structure.
2. It is a convincing proof that that moral element is not of the nature of a level, stern, logical justice by itself, without elasticity, without any possible method of compensation, without any provision of remedy, in the event of incursions of error, accident, fault.
3. The outward practice of forgiveness (leaving out of question any cultivating of the spirit of forgiving)is found an absolute necessity for carrying on the community of social life.
4. The three foregoing particulars may be viewed as a strong supporting argument of the species of analogy, justifying the article of the apostolic Creed, that says, "I believe in the forgiveness of sins." And they may be viewed so yet the more in the light of the second clause of the petition now before us, "as we forgive our debtors."
II. THE WIDE RANGE THROUGH WHICH PRAYERS FOR GOD'S FORGIVENESS NEED TO BE OFFERED.
1. For debts in the matter of mercies innumerable and priceless, of which so little account has been made, and for which so little fruitful return has been shown.
2. For our debts in the matter of innumerable faults - faults of omission and of carelessness.
3. For our debts in the solemn matter of what can be described as nothing less than sin against God; and which we must know to be such by reason, by conscience, by education, by the education further of his revealed Word, and by the most explicit and most tender revelation of his love in Christ Jesus.
4. For all the debts of all that vast family of which we are a part, and for which our "prayers and intercessions" are permitted and invited.
III. THE EXCEEDINGLY SOLEMN FORM UNDER WHICH WE ARE TAUGHT TO ENTREAT GOD'S FORGIVENESS OF OUR SINS, VIZ. "AFTER THE MANNER" OF OUR OWN FORGIVENESS OF OUR BROTHER. The thrilling suggestions of warning that lie plain to every gaze in these words of prayer fitted to our lips by Jesus, emphasized in vers. 14, 15, and so often repeated by us, are only equalled by the matchless condescension of them. - B.
Forgive us our debts.
There is a twofold debt which man oweth to God.
I. A debt of DUTY, worship, and obedience;
II. A debt of PUNISHMENT.
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1. By this prayer we are reminded of our constant liability to sin.
2. We are led to separate between the fact and theory of forgiveness.
3. We are led to regard forgiveness as a favour, and not as a claim.
4. We are reminded of the only condition upon which forgiveness can be extended to us.
5. We are taught to comply with the condition which is required.
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I. We must here take notice that we are obliged to go to our devotions WITH CHARITY AND GOOD-WILL TOWARDS OTHERS.(1) To depose all enmity before we bring our oblation to the altar of God.(2) Reserving no spite or grudge toward any man, but having a heart(3) clear of ill-will;(4) being in affection of mind towards others, as we do wish, hope, and pray that God would be toward us.
II. It is implied on God's part, that He VOUCHSAFES PARDON ONLY UPON THESE TERMS; yea, more, that He doth truly promise pardon upon our performing this condition.(1) It also implies a consent on our part, and(2) submission to this condition, as most equal and reasonable.(3) If we break it, if we retain any uncharitable inclinations, we deal falsely with God; we forfeit all pretence to mercy and favour from Him; we are neither qualified for mercy, nor shall obtain it from God.
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I. Observe how it BEGINS — "and forgive," etc. It follows prayer for daily bread. Life without forgiveness would not be worth having.
II. It is a prayer for the forgiving of our sins As THE CHILDREN OF GOD.
III. Sin is described as a DEBT.
IV. This is a prayer for GRACE.
V. In this prayer for forgiveness we MUST FALL IN WITH THE DIVINE PLAN for its bestowment.
VI. The DECLARATION connected with the prayer.
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I. Sin considered as a DEBT to God.
1. A debt is what we owe.
2. We have failed to discharge it.
3. Let us glance at some items in the account.
(1)Wrong to the property of our neighbour;(2)To his reputation;(3)To his person.4. Sins as debts
(1)are entered in God's books.(2)They increase.(3)Can never be discharged.(4)They cannot be transferred to any fellow creature.(5)They cannot be escaped by lapse of years or change of residence.(6)Payment will be claimed.II. THE DEBTS OF GOD'S PARDONED CHILDREN.
III. Our FATHER'S FORGIVENESS.
1. Absolute.
2. Immediate.
3. Complete.
IV. PRAYER FOR PARDON. Includes —
1. Conviction of guilt.
2. Contrition.
3. Confession.
4. Purpose of reformation.
V. FORGIVENESS OF ONE ANOTHER.
1. Human forgiveness.
2. Human forgiveness a condition of the Divine.There can be no genuine prayer for pardon unless we cultivate a forgiving spirit: —
1. Pardon is always linked with repentance of sins, and these include an unforgiving spirit.
2. Faith in God's mercy is incompatible with unmercifulness in ourselves.
3. Gratitude to God for pardon received or expected prompts forgiveness of others.
4. This prayer includes those who wrong us.
5. It is the prayer of a child of God.
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1. He who has not received the spirit of forgiveness has not truly received the gift of pardon.2. Without this loving spirit we cannot truly worship God.
3. He who does not for give forsakes the spirit of the gospel, and returns to the spirit of legalism.
4. He who does not forgive will soon lose the sense and enjoyment of God's pardon.
5. He who does not forgive lacks one of the great evidences and confirmations of faith.
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What is mere bread to a man under sentence of death? — forgiveness necessary.I. Man is God's debtor.
1. As regards his being.
2. His moral debtor.
3. Christ the real paymaster of His people.
II. The import of the petition.
1. It at once confronts us with the sin. forgiving God.
2. There is unselfishness in the petition — "us."
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Forgiven, I am to forgive.I. There exists a great necessity for the exercise of this godlike precept of forgiveness.
1. In the family circle.
2. God's forgiveness of us the rule and measure of our forgive. ness of others.
(1)God forgives immediately.(2)God forgives fully.(3)God forgives heartily.(4)God forgets as well as forgives. "I will remember them no more for ever."()
I. Consider MAN AS A SINNER in need of Divine forgiveness. How could guilt be remitted? Through death of Christ. How can a righteous lawgiver who insists upon a righteous equivalent be said to forgive? Forgiveness and payment of price often combined by sacred writers — "In whom we have redemption through His blood, even the forgiveness of sins."II. A reference to our own MORAL CONDITION AND CIRCUMSTANCES.
1. These words presuppose in us some failure of moral obligation.
2. That sin unremitred has an indelible place in the Divine remembrance. Debts are registered.
3. The need of an individual interest in the provided atonement for transgression.
III. The scriptural CONNECTION between the forgiveness we seek of God, and the forgiveness we may show to our fellow man.
1. The words suppose us to have sacred or relative rights which, as appertaining to our station, every other person is under obligation to acknowledge. This prayer implies that in the case of invaded rights we seek only such restitutions as are necessary to social security; not resentment.
2. The exact force of the connecting particle "AS" in this petition. The word has various meanings, ground or reason — this would attribute to man the meritorious initiative in obtaining his own pardon. Sometimes the word is used in the sense of similitude — God infinitely above man in the way and measure of His forgiveness. It is used both as an ordained condition and as a ground of hope. This connection between our mercy and what we expect is one of unalterable necessity.
IV. The MOTIVES which concur to enforce the duty.
1. What kindness is it to ourselves to forgive.
2. What a victory is it over our enemy to forgive.
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The debtfulness of sin should be remembered. It implies the wrongful possession of what belongs to another. Say that sin occupied a moment: that moment was God's. Sin has diminished the glory of God: therefore we owe God glory. "Trespass" implies the same thought; it is when you go on ground where you have no right to go. Forgiveness follows our request for daily bread, and is quite as necessary. Only they who show mercy can expect mercy. We must be careful to draw no parallel of degree between God's forgiveness and ours, though there is a resemblance in kind. What is the nature of the forgiveness you expect from God?1. Absolute in character.
2. Immediate in time.
3. Universal in extent.
4. It is an easy thing to use a result, while we are totally unobservant of the great processes by which that result has been produced.If God had forgiven without this process He would not have manifested any great abhorrence of sin.
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1. A sense of burden.2. A sense of fear.
3. A sense of perplexity.
4. A feeling of hatred.
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1. Let us think whose children we are (Matthew 5:44, 45).2. Whose disciples we are (1 Peter 2:23).
3. How often our Lord has forgiven us.
4. How small is the debt our fellow servants owe to us compared to the stun we owe to our Lord.
5. An unforgiving spirit towards others disqualifies us for forgiveness.
6. If we forgive our brethren their wrongs we turn those wrongs into blessings.
1. As a plea with God.2. As an argument.
3. As an example.
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I. THE GENERAL PETITION.1. An humble confession of sin.
2. True penitence.
3. Filial confidence in God.
II. THE ADDED CLAUSE.
1. This language as preceptive. It has the force of a precept.
2. It is solemnly admonitory. God will not forgive us unless we forgive.
3. It is promissory. I have forgiven, do Thou, Lord, forgive, as 'Thou hast promised.
4. It is abundantly consolatory.
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Amer. Hom. Rev.
I. How is SIN A DEBT?1. It supposes obligation.
2. It supposes obligation undischarged.
3. It is an obligation that cannot be denied.
4. It is an obligation that cannot be ignored.
5. It is an obligation that cannot be transferred.
6. It is an obligation that cannot be run away from.
II. How THIS DEBT MAY BE CANCELLED.
1. Not by repentance.
2. Not by good works.
3. Not by any amount of seeking and striving.
4. But solely by the grace of God forgiving the debt for the sake of Jesus Christ.
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A record is being kept unobserved by us. As a traveller calls for what he needs at his hotel and no demand is made at the time for payment, though every item is carefully recorded, so it is with our daily incurred debts against God. Sins record themselves. As a multitude entering some place of resort pass individually through the turnstile, and a record is unerringly made out of sight of the visitor, and as mechanical contrivances in factories register every beat of the piston and every fraction of the result produced, so, by the law of God impressed on our own nature, all our actions are registered, all our debts recorded.()
When thou forgivest, the man who has pierced thy heart stands to thee in the relation of the sea-worm that perforates the shell of the mussel, which straightway closes the wound with a pearl. Bishop Andrewes observes, "David compares his enemies, not to wasps, but to bees (Psalm 118:12), inasmuch as, if they have a sting, yet they have honey also, as ministering to his comfort before God."
People
Jesus, SolomonPlaces
GalileeTopics
Debt, Debtors, Debts, Duty, Failed, Forgive, Forgiven, Free, Shortcomings, TowardsOutline
1. Giving to the Needy
5. The Lord's Prayer
16. Proper Fasting
19. Store up Treasures in Heaven
25. Do Not Worry
33. but seek God's kingdom.
Dictionary of Bible Themes
Matthew 6:12 1620 beatitudes, the
2378 kingdom of God, characteristics
5274 credit
5289 debt
6021 sin, nature of
6028 sin, deliverance from
6029 sin, forgiveness
6655 forgiveness, application
6690 mercy, response to God's
8206 Christlikeness
Matthew 6:1-18
5909 motives, importance
Matthew 6:1-21
1660 Sermon on the Mount
Matthew 6:5-15
2360 Christ, prayers of
Matthew 6:9-13
8603 prayer, relationship with God
Matthew 6:9-15
8658 Lord's Prayer
Matthew 6:12-15
2027 Christ, grace and mercy
8730 enemies, of believers
Library
The Distracted Mind
Eversley. 1871. Matthew vi. 34. "Take no thought for the morrow, for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." Scholars will tell you that the words "take no thought" do not exactly express our Lord's meaning in this text. That they should rather stand, "Be not anxious about to-morrow." And doubtless they are right on the whole. But the truth is, that we have no word in English which exactly expresses the Greek word which St Matthew …
Charles Kingsley—All Saints' Day and Other SermonsThe Lord's Prayer
Windsor Castle, 1867. Chester Cathedral, 1870. Matthew vi. 9, 10. "After this manner, therefore, pray ye, Our Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done, on earth as it is in heaven." Let us think for a while on these great words. Let us remember that some day or other they will certainly be fulfilled. Let us remember that Christ would not have bidden us use them, unless He intended that they should be fulfilled. And let us remember, likewise, that …
Charles Kingsley—All Saints' Day and Other Sermons
June 16. "Ye Cannot Serve God and Mammon" (Matt. vi. 24).
"Ye cannot serve God and Mammon" (Matt. vi. 24). He does not say ye cannot very well serve God and mammon, but ye cannot serve two masters at all. Ye shall be sure to end by serving one. The man who thinks he is serving God a little is deceived; he is not serving God. God will not have his service. The devil will monopolize him before he gets through. A divided heart loses both worlds. Saul tried it. Balaam tried it. Judas tried it, and they all made a desperate failure. Mary had but one choice. …
Rev. A. B. Simpson—Days of Heaven Upon Earth
August 27. "Take no Thought for Your Life" (Matt. vi. 25).
"Take no thought for your life" (Matt. vi. 25). Still the Lord is using the things that are despised. The very names of Nazarene and Christian were once epithets of contempt. No man can have God's highest thought and be popular with his immediate generation. The most abused men are often most used. There are far greater calamities than to be unpopular and misunderstood. There are far worse things than to be found in the minority. Many of God's greatest blessings are lying behind the devil's scarecrows …
Rev. A. B. Simpson—Days of Heaven Upon Earth
November 21. "Consider the Lilies How they Grow" (Matt. vi. 28).
"Consider the lilies how they grow" (Matt. vi. 28). It is said that a little fellow was found one day by his mother, standing by a tall sunflower, with his feet stuck in the ground. When asked by her, "What in the world are you doing there?" he naively answered, "Why, I am trying to grow to be a man." His mother laughed heartily at the idea of his getting planted in the ground in order to grow, like the sunflower, and then, patting him gently on the head, "Why, Harry, that is not the way to grow. …
Rev. A. B. Simpson—Days of Heaven Upon Earth
June 10. "Your Heavenly Father Knoweth Ye have Need" (Matt. vi. 32).
"Your heavenly Father knoweth ye have need" (Matt. vi. 32). Christ makes no less of our trust for temporal things than He does for spiritual things. He places a good deal of emphasis upon it. Why? Simply because it is harder to trust God for them. In spiritual matters we can fool ourselves, and think that we are trusting when we are not; but we cannot do so about rent and food, and the needs of our body. They must come or our faith fails. It is easy to say that we trust Him in things that are a long …
Rev. A. B. Simpson—Days of Heaven Upon Earth
February 12. "But Seek Ye First the Kingdom of God, and his Righteousness, and all These Things Shall be Added unto You" (Matt. vi. 33).
"But seek ye first the Kingdom of God, and His righteousness, and all these things shall be added unto you" (Matt. vi. 33). For every heart that is seeking anything from the Lord this is a good watchword. That very thing, or the desire for it, may unconsciously separate you from the Lord, or at least from the singleness of your purpose unto Him. The thing we desire may be a right thing, but we may desire it in a distrusting and selfish spirit. Let us commit it to Him, and not cease to believe for …
Rev. A. B. Simpson—Days of Heaven Upon Earth
Consider the Lilies of the Field
(Preached on Easter Day, 1867.) MATTHEW vi. 26, 28, 29. Behold the fowls 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 better than they? . . . And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. What has this text to do with Easter-day? Let us think …
Charles Kingsley—Discipline and Other Sermons
'Thy Kingdom Come'
'Thy kingdom come.--MATT. vi. 10. 'The Lord reigneth, let the earth be glad'; 'The Lord reigneth, let the people tremble,' was the burden of Jewish psalmist and prophet from the first to the last. They have no doubt of His present dominion. Neither man's forgetfulness and man's rebellion, nor all the dark crosses and woes of the world, can disturb their conviction that He is then and for ever the sole Lord. The kingdom is come, then. Yet John the Baptist broke the slumbers of that degenerate people …
Alexander Maclaren—Expositions of Holy Scripture
'Thy Will be Done'
'Thy will be done in earth, as it is in heaven.'--MATT. vi. 10. It makes all the difference whether the thought of the name, or that of the will, of God be the prominent one. If men begin with the will, then their religion will be slavish, a dull, sullen resignation, or a painful, weary round of unwelcome duties and reluctant abstainings. The will of an unknown God will be in their thoughts a dark and tyrannous necessity, a mysterious, inscrutable force, which rules by virtue of being stronger, and …
Alexander Maclaren—Expositions of Holy Scripture
The Cry for Bread
'Give us this day our daily bread.'--MATT. vi. 11. What a contrast there is between the two consecutive petitions, Thy will be done, and Give us this day! The one is so comprehensive, the other so narrow; the one loses self in the wide prospect of an obedient world, the other is engrossed with personal wants; the one rises to such a lofty, ideal height, the other is dragged down to the lowest animal wants. And yet this apparent bathos is apparent only, and the fact that so narrow and earthly a petition …
Alexander Maclaren—Expositions of Holy Scripture
'Forgive us Our Debts'
'Forgive us our debts, as we forgive our debtors.'--MATT. vi. 12. The sequence of the petitions in the second half of the Lord's Prayer suggests that every man who needs to pray for daily bread needs also to pray for daily forgiveness. The supplication for the supply of our bodily needs precedes the others, because it deals with a need which is fundamental indeed, but of less importance than those which prompt the subsequent petitions. God made us to need bread, we have made ourselves to need pardon. …
Alexander Maclaren—Expositions of Holy Scripture
'Lead us not into Temptation'
'And lead us not into temptation.'--MATT. vi. 13. The petition of the previous clause has to do with the past, this with the future; the one is the confession of sin, the other the supplication which comes from the consciousness of weakness. The best man needs both. Forgiveness does not break the bonds of evil by which we are held. But forgiveness increases our consciousness of weakness, and in the new desire which comes from it to walk in holiness, we are first rightly aware of the strength and …
Alexander Maclaren—Expositions of Holy Scripture
'Deliver us from Evil'
'But deliver us from evil.'--MATT. vi. 13. The two halves of this prayer are like a calm sky with stars shining silently in its steadfast blue, and a troubled earth beneath, where storms sweep, and changes come, and tears are ever being shed. The one is so tranquil, the other so full of woe and want. What a dark picture of human conditions lies beneath the petitions of this second half! Hunger and sin and temptation, and wider still, that tragic word which includes them all--evil. Forgiveness and …
Alexander Maclaren—Expositions of Holy Scripture
'Thine is the Kingdom'
'Thine is the kingdom, and the power, and the glory, for ever. Amen.' MATT. vi. 13. There is no reason to suppose that this doxology was spoken by Christ. It does not occur in any of the oldest and most authoritative manuscripts of Matthew's Gospel. It does not seem to have been known to the earliest Christian writers. Long association has for us intertwined the words inextricably with our Lord's Prayer, and it is a wound to reverential feeling to strike out what so many generations have used in …
Alexander Maclaren—Expositions of Holy Scripture
Hearts and Treasures
'For where your treasure is, there will your heart be also.'--MATT. vi. 21. 'Your treasure' is probably not the same as your neighbour's. It is yours, whether you possess it or not, because you love it. For what our Lord means here by 'treasure' is not merely money, or material good, but whatever each man thinks best, that which he most eagerly strives to attain, that which he most dreads to lose, that which, if he has, he thinks he will be blessed, that which, if he has it not, he knows he is discontented. …
Alexander Maclaren—Expositions of Holy Scripture
Solitary Prayer
'Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret,'--MATT. vi. 6. An old heathen who had come to a certain extent under the influence of Christ, called prayer 'the flight of the solitary to the Solitary.' There is a deep truth in that, though not all the truth. Prayer is not only the most intensely individual act that a man can perform, but it is also the highest social act. Christ came not to carry solitary souls by a solitary pathway to heaven, but …
Alexander Maclaren—Expositions of Holy Scripture
The Structure of the Lord's Prayer
'After this manner therefore pray ye.'--MATT. vi. 9. 'After this manner' may or may not imply that Christ meant this prayer to be a form, but He certainly meant it for a model. And they who drink in its spirit, and pray, seeking God's glory before their own satisfaction, and, while trustfully asking from His hand their daily bread, rise quickly to implore the supply of their spiritual hunger, do pray after this manner,' whether they use these words or no. All begins with the recognition of the Fatherhood …
Alexander Maclaren—Expositions of Holy Scripture
'Our Father'
'Our Father which art in heaven.'--Matt. vi. 9. The words of Christ, like the works of God, are inexhaustible. Their depth is concealed beneath an apparent simplicity which the child and the savage can understand. But as we gaze upon them and try to fathom all their meaning, they open as the skies above us do when we look steadily into their blue chambers, or as the sea at our feet does when we bend over to pierce its clear obscure. The poorest and weakest learns from them the lesson of divine love …
Alexander Maclaren—Expositions of Holy Scripture
'Hallowed be Thy Name'
'Hallowed be Thy name.'--Matt. vi. 9. Name is character so far as revealed. I. What is meaning of Petition? Hallowed means to make holy; or to show as holy; or to regard as holy. The second of these is God's hallowing of His Name. The third is men's. The prayer asks that God would so act as to show the holiness of His character, and that men, one and all, may see the holiness of His character. i.e. Hallowed by divine self-revelation. Hallowed by human recognition. Hallowed by human adoration and …
Alexander Maclaren—Expositions of Holy Scripture
Trumpets and Street Corners
'Take heed that ye do nob your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues, and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3. But when thou doest alms, let not thy left hand know what thy right hand doeth; 4. That thine alms may be in secret: and thy Father, which seeth in secret, …
Alexander Maclaren—Expositions of Holy Scripture
Fasting
'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. 17. But thou, when thou fastest, anoint thine head, and wash thy face; 18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.'--MATT. vi. 16-18. Fasting has gone out of fashion now, but in Christ's time it went along …
Alexander Maclaren—Expositions of Holy Scripture
Two Kinds of Treasure
'Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20. But lay up for yourselves treasures in heaven.'--MATT. vi. 19-20. The connection with the previous part is twofold. The warning against hypocritical fastings and formalism leads to the warning against worldly-mindedness and avarice. For what worldly-mindedness is greater than that which prostitutes even religious acts to worldly advantage, and is laying up treasure of …
Alexander Maclaren—Expositions of Holy Scripture
Anxious Care
'Ye cannot serve God and Mammon. 25. Therefore I say unto you. Take no thought for your life.'--Matt. vi. 24-25. Foresight and foreboding are two very different things. It is not that the one is the exaggeration of the other, but the one is opposed to the other. The more a man looks forward in the exercise of foresight, the less he does so in the exercise of foreboding. And the more he is tortured by anxious thoughts about a possible future, the less clear vision has he of a likely future, and the …
Alexander Maclaren—Expositions of Holy Scripture
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