With the closing of the Olympic Games and the forthcoming Paralympics coming, people are reflecting on the success and challenges of the games. One of the interesting legacies from the games was the hyper-critical treatment Canada received from the British press. With forthcoming Olympics to be hosted in the United Kingdom, some have said that turnabout is fair play, and we should criticize the UK as they criticized us. There is a great temptation in this. Naturally a more sensible approach would be to accept their criticism for what is was, a normal way of like for the British press and just move on. But should we just forgive them?
Forgiveness and temptation are the closing topics in the section of prayer of the sermon of the mount. As we have seen, prayer is straightforward and simple for those who have experienced the grace of the kingdom in Christ. In prayer the disciple does not try to coerce or manipulate God. There are no magical words or formulae, nor does an abundance of words count with God. Short, direct, and sincere prayers are adequate. Prayer, furthermore, is not made to inform God of our needs and desires. Nevertheless, the Christian should pray. The Lord’s Prayer thus centers on the large issues of God’s redemptive program rather than on more mundane matters . The disciples are to pray above all for the realization of God’s eschatological program on earth. Most of the petitions in the prayer are dominated by this concern for the end time. Yet, at the same time, the petitions have implications for the present. The first three petitions at least imply the present importance of discipleship in the words “on earth as in heaven.” The fourth petition, for daily bread, also has to do with present sustenance of the disciples as a sign of imminent eschatological blessing. But the present dimension of the Lord’s Prayer is seen most clearly and most forcefully in the fifth petition (and the added words of vv 14–15), with its reference to our forgiveness of others in the manner of God’s forgiveness of us. The closing petitions reflect a confidence in the sovereign love of God that will preserve us in the testing of our faith... The one who prays the Lord’s Prayer prays thus from a perspective of one who is involved in the great redemptive drama that is beginning to unfold in the Gospel narrative itself, ...upon the consummation of God’s purposes as well as upon the consciousness and importance of present discipleship (Hagner, D. A. (2002). Vol. 33A: Word Biblical Commentary : Matthew 1-13. Word Biblical Commentary (152). Dallas: Word, Incorporated.).
In the Prayer for Forgiveness and from Temptation we can see: 1) God’s Pardon. (Matthew 6:12), 2) God’s Protection. (Matthew 6:13), 3) God’s Preeminence (Matthew 6:13b) and finally: 4) God’s Postscript. (Matthew 6:14-15)
1) God’s Pardon. Matthew 6:12
Matthew 6:12 [12]and forgive us our debts, as we also have forgiven our debtors.
The petition for forgiveness is the only clause of the prayer which is singled out for comment at the end (vv. 14–15). The focus here is on past action resulting in present standing of forgiveness (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (249). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.).
This certainly cannot mean that our forgiving disposition earns God’s pardon. The forgiveness of our debts is based not on our merits—how could we have any?—but on Christ’s, applied to us.
Consequently, from our point of view, forgiveness is based on God’s unmerited (not merited by us) favor, that is, on divine grace (Eph. 1:7), compassion (Matt. 18:27), and mercy (Luke 18:13) (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 9: New Testament commentary : Exposition of the Gospel According to Matthew. New Testament Commentary (334–335). Grand Rapids: Baker Book House.).
The Greek word for debts in the New Testament appears only here and Romans 4:4. It is clear that Jesus and Matthew intended the word to mean “sins” here (Luke 11:4). The choice of this word reflects the fact that all sins place us in debt to God (Weber, S. K. (2000). Vol. 1: Matthew. Holman New Testament Commentary; Holman Reference (82). Nashville, TN: Broadman & Holman Publishers.).
Opheilēma (debts) is one of five New Testament Greek terms for sin. Hamartia is the most common and carries the root idea of missing the mark. Sin misses the mark of God’s standard of righteousness. Paraptōma, often rendered “trespass,” is the sin of slipping or falling, and results more from carelessness than from intentional disobedience. Parabasis refers to stepping across the line, going beyond the limits prescribed by God, and is often translated “transgression.” This sin is more conscious and intentional than hamartia and paraptoma. Anomia means lawlessness, and is a still more intentional and flagrant sin. It is direct and open rebellion against God and His ways.
The noun opheilēma is used only a few times in the New Testament, but its verb form is found often. Of the some thirty times it is used in its verb form, twenty-five times it refers to moral or spiritual debts. Sin is a moral and spiritual debt to God that must be paid. In his account of this prayer, Luke uses hamartia (“sins”; Luke 11:4), clearly indicating that the reference is to sin, not to a financial debt. Matthew probably used debts because it corresponded to the most common Aramaic term (ḥôbā˒) for sin used by Jews of that day, which also represented moral or spiritual debt to God.
A) The Problem: Debts
Sin is that which separates people from God, and is therefore humanity’s greatest enemy and greatest problem. Sin dominates the mind and heart of man. It has contaminated every human being and is the degenerative power that makes people susceptible to disease, illness, and every conceivable form of evil and unhappiness, temporal and eternal. The ultimate effects of sin are death and damnation, and the present effects are misery, dissatisfaction, and guilt. Sin is the common denominator of every crime, every theft, lie, murder, immorality, sickness, pain, and sorrow of humanity. The unredeemed do not want their sin cured, because the unredeemed love darkness rather than light (John 3:19).
Those who trust in the Lord Jesus Christ have received God’s pardon for sin and are saved from the wrath of God (Rom. 5). And since, as we have seen, this prayer is given to believers ("Our Father"), the debts referred to here are those incurred by Christians when they sin. Immeasurably more important than our need for "daily bread" is our need for continual forgiveness of sin.
Quote: Arthur Pink wrote:
As it is contrary to the holiness of God, sin is a defilement, a dishonor, and a reproach to us as it is a violation of His law. It is a crime, and as to the guilt which we contact thereby, it is a debt.
As creatures we owe a debt of obedience unto our maker and governor, and through failure to render the same on account of our rank disobedience, we have incurred a debt of punishment; and it is for this that we implore a divine pardon (An Exposition of the Sermon on the Mount (Grand Rapids: Baker, 1974), pp. 163–64:).
B) The Provision: Forgiveness
Because humanity's greatest problem is sin, our greatest need is forgiveness-and that is what God provides. One does not gain forgiveness by forgiving. But a person evidences his or her own forgiveness by forgiving others (Weber, S. K. (2000). Vol. 1: Matthew. Holman New Testament Commentary; Holman Reference (82). Nashville, TN: Broadman & Holman Publishers.).
Though we have been forgiven the ultimate penalty of sin, as Christians we need God’s constant forgiveness for the sins we continue to commit. We are to pray, therefore, forgive us. Forgiveness is the central theme of this entire passage (vv. 9–15), being mentioned six times in eight verses. Everything leads to or issues from forgiveness.
Please turn to 1 john 1
Believers have experienced once-for-all God’s judicial forgiveness, which they received the moment Christ was trusted as Savior. We are no longer condemned, no longer under judgment, no longer destined for hell (Rom. 8:1). The eternal Judge has declared us pardoned, justified, righteous. No one, human or satanic, can condemn or bring any “charge against God’s elect” (Rom. 8:33–34).
But because we still fall into sin, we frequently require God’s gracious forgiveness, His forgiveness not now as Judge but as Father.
1 John 1:8-9 [8]If we say we have no sin, we deceive ourselves, and the truth is not in us. [9]If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (ESV)
C) The Plea
Asking forgiveness implies confession. Sin that is not confessed cannot be forgiven. That is the condition John makes plain in 1 John 1:9: “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. To confess means basically to agree with, and when we confess our sins we agree with God about them that they are wicked, evil, defiling, and have no part in those who belong to Him.
It is difficult to confess sins, for our pride fights against it. But it is the only way to the free and joyful life:
Proverbs 28:13 [13]Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy. (ESV)
Quote: John Stott said: “One of the surest antidotes to the process of moral hardening is the disciplined practice of uncovering our sins of thought and outlook, as well as of word and of deed, and the repentant forsaking of them” (Confess Your Sins [Waco, Tex.: Word, 1974], p. 19).
The true Christian does not see God’s promise of forgiveness as a license to sin, a way to abuse His love and presume on His grace. Rather a true Christian sees God’s gracious forgiveness as the means of spiritual growth and sanctification and continually gives thanks to God for His great love and willingness to forgive and forgive and forgive.
Quote: A Puritan saint of many generations ago prayed, “Grant me never to lose sight of the exceeding sinfulness of sin, the exceeding righteousness of salvation, the exceeding glory of Christ, the exceeding beauty of holiness, and the exceeding wonder of grace.” At another time he prayed, “I am guilty but pardoned. I am lost but saved. I am wandering but found. I am sinning but cleansed. Give me perpetual broken-heartedness. Keep me always clinging to Thy cross” (Arthur Bennett, ed., The Valley of Vision: A Collection of Puritan Prayers and Devotions [Edinburgh: Banner of Truth, 1975], pp. 76, 83).
D) The Prerequisite: Others
Jesus gives the prerequisite for receiving forgiveness in the words, as we also have forgiven our debtors. The principle is simple but sobering: if we have forgiven, we will be forgiven; if we have not forgiven, we will not be forgiven.
Quote: John Stott said: Once our eyes have been opened to see the enormity of our offence against God, the injuries which others have done to us appear by comparison extremely trifling. If, on the other hand, we have an exaggerated view of the offences of others, it proves that we have minimized our own`` (John R. W. Stott as found in Barton, B. B. (1996). Matthew. Life application Bible commentary (117). Wheaton, Ill.: Tyndale House Publishers.).
Faith and one of its manifestations, namely, the disposition to forgive, are conditions that must be met and exercised if salvation and its component, pardon, are to be received. We must believe, we must forgive. God does not do these things for us. Nevertheless, it is God who plants in our hearts the seed of faith and of the forgiving disposition. Moreover, the power to believe and the power to forgive are from God (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 9: New Testament commentary : Exposition of the Gospel According to Matthew. New Testament Commentary (335). Grand Rapids: Baker Book House.).
We are to forgive because it is the character of righteousness, and therefore of the faithful Christian life, to forgive. Citizens of God’s kingdom are blessed and receive mercy because they themselves are merciful (Matt. 5:7). They love even their enemies because they have the nature of the loving heavenly Father within them (5:44–45, 48). Forgiveness is the mark of a truly regenerate heart. Still we fail to be consistent with that mark and need constant exhortation because of the strength of sinful flesh (Rom. 7:14–25).
Forgiveness means to release another, to give up our power-play by keeping something we can hold over another. Forgiveness is to take one’s thumb off of another, so to speak, and grant them freedom. Such forgiveness is difficult; it is costly, for it means that the offended one resolves the hurt by love and releases the offender without making them suffer. If one hurts you and you hurt that person back, then say that you will forgive, you haven’t really forgiven because you “settled the score” by retaliation first, then offered to call it quits.
Scarcely a day goes by but that each of us needs to extend forgiveness in some degree to another, and to receive such forgiveness from another (Augsburger, M. S., & Ogilvie, L. J. (1982). Vol. 24: The Preacher's Commentary Series, Volume 24 : Matthew. The Preacher's Commentary series (18). Nashville, Tennessee: Thomas Nelson Inc.).
We are also to be motivated to forgive because of Christ’s example.
Ephesians 4:32 [32]Be kind to one another, tenderhearted, forgiving one another, as
God in Christ forgave you. (ESV)
Because it reflects God’s own gracious forgiveness, the forgiving of another person’s sin expresses the highest virtue. “A man’s discretion makes him slow to anger, and it is his glory to overlook a transgression” (Prov. 19:11).
Forgiving others also frees the conscience of guilt. Unforgiveness not only stands as a barrier to God’s forgiveness but also interferes with peace of mind, happiness, satisfaction, and even the proper functioning of the body.
Forgiving others is of great benefit to the whole congregation of believers. Probably few things have so short-circuited the power of the church as unresolved conflicts among its members. The Holy Spirit will not work freely among those who carry grudges and harbor resentment (see Matt. 5:23–24; 1 Cor. 1:10–13; 3:1–9).
Forgiving others also delivers us from God’s discipline. Where there is an unforgiving spirit, there is sin; and where there is sin, there will be chastening (Heb. 12:5–13). Unrepented sins in the church at Corinth caused many believers to be weak, sick, and even to die (1 Cor. 11:30).
But the most important reason for being forgiving is that it brings God’s forgiveness to the believer. That truth is so important that Jesus reinforces it after the close of the prayer (vv. 14–15).
Quote: We are to forgive others as freely and graciously as God forgives us. The Puritan writer Thomas Manton said, “There is none so tender to others as they which have received mercy themselves, for they know how gently God hath dealt with them.”
Illustration: The story is told of a bishop, in the days before the automobile, driving to church in his horse and buggy. He tied the horse, went into the service and several hours later came out to leave. Untying the horse, he climbed into the buggy, calling to the horse to go. To his surprise the wheels were dragging and the horse could not pull the buggy. Looking back, he saw that someone had piled the buggy full of rocks. Wrapping the lines around the post, he unloaded the rocks, unwrapped the lines, and drove off home. Some twenty years later there was a knock at his door one evening, and three middle-aged men were standing there, nervously asking to speak with him. He invited them in, and after fidgeting for sometime while engaging in small talk, one finally said, “Bishop, do you remember one Sunday morning when there were rocks in your buggy… ?” Whereupon the bishop threw his head back and laughed, “Do you men mean to tell me that you’ve been carrying those rocks around all of these years? Why, I threw them out twenty years ago and forgot about it!” (Augsburger, M. S., & Ogilvie, L. J. (1982). Vol. 24: The Preacher's Commentary Series, Volume 24 : Matthew. The Preacher's Commentary series (18). Nashville, Tennessee: Thomas Nelson Inc.)
We have seen: 1) God’s Pardon. Matthew 6:12, and now:
2) God’s Protection. Matthew 6:13
Matthew 6:13 [13]And lead us not into temptation, but deliver us from evil.
After a petition for the forgiveness of past sin in verse 11, comes one for protection from future sin. If the preceding request for forgiveness is curative spiritual medicine, then this request is the preventative medicine. Forgiveness is required to deal with guilt already incurred. Deliverance from temptation and evil is required to prevent our incurring future guilt (Weber, S. K. (2000). Vol. 1: Matthew. Holman New Testament Commentary; Holman Reference (83). Nashville, TN: Broadman & Holman Publishers.).
The final clause of the prayer is again in two parts, but this time the two lines are both petitions whose theme is closely related, so that the second may be understood as an expansion or (exposition) of the first. It is possible to see a progression between the two lines, the first being a request to be kept free from testing, the second for rescue if it does occur (a “worst-case scenario”). But that is perhaps to be too pedantic concerning the meaning of the phrases “not bring into” and “rescue from.” Both are vivid ways of saying that the disciples are aware of the need for God’s help and protection in the face of the devil’s desire to lead astray. (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (251). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.).
Peirasmos (temptation) is basically a neutral word in the Greek, having no necessary connotation either of good or evil, as does our English temptation, which refers to inducement to evil. The root meaning has to do with a testing or proving, and from that meaning are derived the related meanings of trial and temptation. Here it seems to parallel the term evil, indicating that it has in view enticement to sin.
The question is sometimes raised how the notion of God’s “bringing us into (temptation) peirasmos” is compatible with his absolute goodness (H. D. Betz, Sermon 406–411, “the theodicy problem”), but this involves two mistakes. Firstly, a negative request does not necessarily imply that the positive is otherwise to be expected—a husband who says to his wife “Don’t ever leave me” is not necessarily assuming that she is likely to do so. Secondly, (temptation) peirasmos is not in itself always to be understood as a bad thing: it was after all the Holy Spirit who took Jesus into the wilderness “to be tested” (Matthew 4:1) (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (251–252). Grand Rapids, MI: Wm. B. Eerdmans Publication Co).
Please turn to James 1
God’s holiness and goodness will not allow His leading anyone, certainly not one of His children, into a place or experience in which they would purposely be induced to commit sin.
James 1:2-13 [2]Count it all joy, my brothers, when you meet trials of various kinds, [3]for you know that the testing of your faith produces steadfastness. [4]And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. [5]If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. [6]But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. [7]For that person must not suppose that he will receive anything from the Lord; [8]he is a double-minded man, unstable in all his ways. [9]Let the lowly brother boast in his exaltation, [10]and the rich in his humiliation, because like a flower of the grass he will pass away. [11]For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. [12]Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. [13]Let no one say when he is tempted, "I am being tempted by God," for God cannot be tempted with evil, and he himself tempts no one. (ESV)
• James had just said, “Consider it all joy, my brethren, when you encounter various trials (peirasmos), knowing that the testing of your faith produces endurance” (vv. 2–3).
• There is an interpretive problem, therefore, as to whether peirasmos in Matthew 6:13 is translated temptation or trial. As James tells us, God does not tempt. So why ask Him not to do what He would never do anyway? Yet James also tells us we should rejoice when trials come and not seek to avoid them. So why should we pray, do not lead us into temptation?
• The solution to this issue is that Jesus in Matthew 6:13 is not speaking of logic or theology but of a heart desire and inclination that cause a believer to want to avoid the danger and trouble sin creates. It is the expression of the redeemed soul that so despises and fears sin that it wants to escape all prospects of falling into it, choosing to avoid rather than having to defeat temptation.
When James says that God “does not tempt anyone” (Jas 1:13) he is presumably using (temptation) peirazō in its more limited sense of “tempt to do wrong”, but the idea of God “testing” his people is a biblical one (Gen 22:1; Deut 8:2 etc.). If peirazō in (Matthew 6) taken in that more positive sense the point of the petition would be not that the testing is in itself bad, but that the disciples, aware of their weakness, would prefer not to have to face it (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (251–252). Grand Rapids, MI: Wm. B. Eerdmans Publication Co).
Quote: The language is echoed in what was perhaps already a familiar Jewish prayer, subsequently preserved in b. Ber. 60b: “Bring me not into the power of sin, and not into the power of guilt, and not into the power of temptation, and not into the power of anything shameful” (J. Jeremias, Theology 202).
Here is another paradox of Scripture. We know that trials are a means for our growing spiritually, morally, and emotionally. Yet we have no desire to be in a place where even the possibility of sin is increased. Even Jesus, when He prayed in the Garden of Gethsemane, first asked, “My Father, if it is possible, let this cup pass from Me,” before He said, “yet not as I will, but as Thou wilt” (Matt. 26:39). He was horrified at the prospect of taking sin upon Himself, yet He was willing to endure it in order to fulfill the will of His Father to make possible the redemption of man.
Our proper reaction to times of temptation is similar to Christ’s, but for us it is primarily a matter of self-distrust. When we honestly look at the power of sin and at our own weakness and sinful propensities, we shudder at the danger of temptation or even trial. This petition is another plea for God to provide what we in ourselves do not have. It is an appeal to God to place a watch over our eyes, our ears, our mouth, our feet, and our hands-that in whatever we see, hear, or say, and in any place we go and in anything we do, He will protect us from sin.
• The implication of this part of the prayer seems to be: “Lord, don’t ever lead us into a trial that will present such a temptation that we will not be able to resist it.”
It is laying claim to the promise
1 Corinthians 10:13 [13]No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. (ESV)
This petition is a safeguard against presumption and a false sense of security and self-sufficiency. We know that we will never have arrived spiritually, and that we will never be free of the danger of sin, until we are with the Lord.
When we sincerely pray, do not lead us into temptation, but deliver us from evil, the believer prays to be kept from overwhelming solicitation to sin, and if one falls into it, to be rescued from it. Disciples, aware of their weakness, should not desire such testing, and should pray to be spared exposure to situations in which they are vulnerable. If they do find themselves in such a situation, however, they must pray to be delivered from evil (France, R. T. (1985). Vol. 1: Matthew: An introduction and commentary. Tyndale New Testament Commentaries (141). Downers Grove, IL: InterVarsity Press )
In a cursed world where we are battered by evil all around us, we confess our inadequacy to deal with evil. We confess the weakness of our flesh and the absolute impotency of human resources to combat sin and rescue us from its clutches. Above all we confess our need for the protection and deliverance of our loving heavenly Father.
The kingdom servant who matures and grows in purity and obedience should rely less and less on the prayer for forgiveness and more and more on the prayer for protection. In this life, the kingdom servant will have need for ongoing forgiveness, but the many lessons learned will help in avoiding the traps of temptation in later life (Weber, S. K. (2000). Vol. 1: Matthew. Holman New Testament Commentary; Holman Reference (83). Nashville, TN: Broadman & Holman Publishers.).
Illustration ("Missionary Story")
There is a famous story of John Paton, who was a missionary in the New Hebrides Islands. One night hostile natives surrounded the mission station, intent on burning out the Patons and killing them. Paton and his wife prayed during that terror-filled night that God would deliver them. When daylight came they were amazed to see their attackers leave.
A year later, the chief of the tribe was converted to Christ. Remembering what had happened, Paton asked the chief what had kept him from burning down the house and killing them. The chief replied in surprise, “Who were all those men with you there?” Paton knew no men were present—but the chief said he was afraid to attack because he had seen hundreds of big men in shining garments with drawn swords circling the mission station. (Today in the Word, MBI, October, 1991, p. 18)
We have seen: 1) God’s Pardon. Matthew 6:12, 2) God’s Protection. Matthew 6:13 and briefly:
3) God’s Preeminence (Matthew 6:13b)
Matthew 6:13b [For yours is the kingdom, and the power, and the glory, forever. Amen.]
Because these words are not found in the oldest manuscripts, it is likely that these words were not in the original text. In many modern translations they are therefore given in footnotes or, placed in brackets.
Although they may not have been in the original account, the words are perfectly fitting in this passage, and express truths that are thoroughly scriptural. They form a beautiful doxology, declaring the preeminence of God as seen in the greatness of His eternal kingdom, … power, and … glory.
They are an echo of 1 Chronicles 29:11:
1 Chronicles 29:11-13 [11]Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O LORD, and you are exalted as head above all. [12]Both riches and honor come from you, and you rule over all. In your hand are power and might, and in your hand it is to make great and to give strength to all. [13]And now we thank you, our God, and praise your glorious name. (ESV)
Likewise:
2 Timothy 4:18 [18]The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen. (ESV)
• To the minds and hearts of Matthew’s Jewish readers, this would have been a moving and appropriate climax.
The phrase “For yours is the kingdom” can be regarded as pertaining to each of the preceding petitions, as if to say, “Hallowed be your name, for yours is the kingdom,” that is, “for it is your sovereign right as King that your name be hallowed”; ... it is proper that thy divine authority over hearts and lives be reverently acknowledged”; “Your will be done, for yours is the kingdom,” that is, “for since you are King; your will should be obeyed by us and by everyone”; and so on through the rest of the prayer.
Not only the Father’s right to grant the requests, since he is King over all, but also his power to do so is recognized (“and the power”), and this, too, is basic to each of the preceding petitions. Those who pray this prayer acknowledge that all power belongs to the Father, not only the power over the entire universe and all it contains, but even the power that resides within all: in the sun to glow, in winds to blow, in rivers to flow, in plants to grow, etc. Even the power exercised by sinister forces is his, though they are responsible for its evil use.
Finally, since all of God’s virtues are reflected in his work of creation and redemption, in each according to its own nature, the children of this heavenly Father, deeply impressed with the manifestations of his power, wisdom, and goodness, add, “and the glory,” joyfully ascribing to the Father all these three—the kingdom, the power, and the glory—not only now but “forever.” With a reverend “Amen,” in attestation of the sincerity of their words and of their conviction that the Father will attend to their needs, they conclude the prayer (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 9: New Testament commentary : Exposition of the Gospel According to Matthew. New Testament Commentary (339). Grand Rapids: Baker Book House.).
We have seen: 1) God’s Pardon. (Matthew 6:12), 2) God’s Protection. (Matthew 6:13), 3) God’s Preeminence (Matthew 6:13b) and finally:
4) God’s Postscript. Matthew 6:14-15
Matthew 6:14-15 [14]For if you forgive others their trespasses, your heavenly Father will also forgive you, [15]but if you do not forgive others their trespasses, neither will your Father forgive your trespasses. (ESV)
The prayer lesson concludes with a reminder that follows the teaching of forgiveness in verse 12. This is the Savior’s own commentary on our petition to God for forgiveness, and the only one of the petitions to which He gives added insight. Thus its importance is amplified.
Here Christ throws a band around all Christians. Remember, we are to pray, and this we is plural, and that means not only for each other but also in union with each other. From the first “our” to the last “us” we pray as brethren. The one thing that makes us the Father’s children and thus brethren who can pray as such, is the fact that our sins are forgiven. If they are not forgiven, we are out of the sacred circle, and all our praying is vain. Now one of the plain marks by which we can judge where we stand, is our own forgiveness of others. For, if we forgive, God forgives us, and then we can pray this prayer; if we do not forgive, God does not forgive us, and we are out of the prayer (Lenski, R. C. H. (1961). The Interpretation of St. Matthew's Gospel (272). Minneapolis, MN.: Augsburg Publishing House.).
In Matthew 26:28 Jesus will place the forgiveness of sins at the heart of his mission. But if the disciple community which results from that mission is to be and to function as a community of the forgiven, its members cannot themselves begrudge forgiveness to others. In these verses the conditional element which was apparently implicit in v. 12 becomes quite explicit, and is emphasized by being stated both positively and negatively. Only the forgiving will be forgiven (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (252). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.
Though in the teaching not only of Paul (Rom. 3:24; Eph. 2:8; Titus 3:5) but certainly also of Christ (Matt. 5:1–6; 18:27; Luke 18:13) salvation rests not on human accomplishments but solely on the grace and mercy of God, this does not mean that there is nothing to do for those who receive it. They must believe. Included in this faith is the eagerness to forgive (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 9: New Testament commentary : Exposition of the Gospel According to Matthew. New Testament Commentary (339–340). Grand Rapids: Baker Book House.).
For if you forgive others their transgressions puts the principle in a positive mode. Believers should forgive as those who have received judicial forgiveness (cf. Eph. 1:7; 1 John 2:1–2) from God. The doing of forgiveness has two important guidelines. First, what to forgive. We cannot forgive wrongs done to others. The wrong must be done to us. Furthermore, we cannot forgive a wrong done to us if it involves a breaking of a law of the land, for that means the transgression involves more than just us, but it also involves society. We do not have authority to forgive such transgressions. Courts decide those matters (Butler, J. G. (2008). Analytical Bible Expositor: Matthew (100–101). Clinton, IA: LBC Publications.).
When the heart is filled with such a forgiving spirit, your heavenly Father will also forgive you. Believers cannot know the parental forgiveness, which keeps fellowship with the Lord rich and blessings from the Lord profuse, apart from forgiving others in heart and word. Forgive (aphiēmi) means literally “to hurl away:”
In verse 12 sins were called debts, that is, that which we owe, and for which we must suffer punishment unless payment is made, satisfaction rendered, by ourselves or by another. Here, in verses 14 and 15, these sins are called trespasses, deviations from the path of truth and righteousness (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 9: New Testament commentary : Exposition of the Gospel According to Matthew. New Testament Commentary (340). Grand Rapids: Baker Book House.)
Please turn to Matthew 18
An unforgiving spirit not only is inconsistent for one who has been totally forgiven by God, but also brings the chastening of God rather than His mercy.
Matthew 18:21-35 [21]Then Peter came up and said to him, "Lord, how often will my brother sin against me, and I forgive him? As many as seven times?" [22]Jesus said to him, "I do not say to you seven times, but seventy times seven. [23]"Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. [24]When he began to settle, one was brought to him who owed him ten thousand talents. [25]And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. [26]So the servant fell on his knees, imploring him, 'Have patience with me, and I will pay you everything.' [27]And out of pity for him, the master of that servant released him and forgave him the debt. [28]But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, 'Pay what you owe.' [29]So his fellow servant fell down and pleaded with him, 'Have patience with me, and I will pay you.' [30]He refused and went and put him in prison until he should pay the debt. [31]When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. [32]Then his master summoned him and said to him, 'You wicked servant! I forgave you all that debt because you pleaded with me. [33]And should not you have had mercy on your fellow servant, as I had mercy on you?' [34]And in anger his master delivered him to the jailers, until he should pay all his debt. [35]So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart." (ESV)
• To receive pardon from the perfectly holy God and then to refuse to pardon others when we are sinful, is the epitome of abuse of mercy. And “judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment” (James 2:13).
Verse 15 concludes:
[15]but if you do not forgive others their trespasses, neither will your Father forgive your trespasses. (ESV)
That states the truth of verse 14 in a negative way for emphasis. The sin of an unforgiving heart and a bitter spirit (Heb. 12:15) forfeits blessing and invites judgment.
Now we are going to look at when to forgive. This is a point that is often overlooked in the matter of forgiveness. Jesus said:
Luke 17:3-4 [3]Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, [4]and if he sins against you seven times in the day, and turns to you seven times, saying, 'I repent,' you must forgive him." (ESV)
The question might be asked, “But in the process of bringing about forgiveness and reconciliation, does the entire obligation rest upon the person who has been sinned against? Does not the offender also have an obligation?” The answer is, “Indeed, the (offender) does.” (The offender) must repent ... (Luke 17:3, 4). But this does not remove the obligation (from the one who was offended) to do all in his or her power to open wide the gate toward reconciliation. If in that case there is no co-operation from the other side, the blame will rest not on the offended person but on the offender, who originally inflicted the injury (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 9: New Testament commentary : Exposition of the Gospel According to Matthew. New Testament Commentary (340). Grand Rapids: Baker Book House.).
We are to forgive when there is repentance. If God forgave without repentance, it would fill heaven with unrepenting sinners and make heaven a corrupt and cruel place. We are to forgive as God forgives. We are to have a forgiving spirit that is ready at all times to forgive when the transgressor repents. But we are not to forgive until there is repentance by the evil-doer (Butler, J. G. (2008). Analytical Bible Expositor: Matthew (100–101). Clinton, IA: LBC Publications.).
There are petitions for the believer to ask from God, but there are also conditions for the answers to be received. Even more, our prayers are to be primarily concerned with the exaltation of the name, kingdom, and will of the Lord Jesus Christ. Prayer is primarily worship which inspires thanks and personal purity.
(Format note: Outline & some base commentary from MacArthur, J. (1989). Matthew (387–398). Chicago: Moody Press).
