debts sin
.
sinned Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.
we forgive our debtors
This is legal ground. Cf. Ephesians 4:32 which is grace. Under law forgiveness is conditioned upon a like spirit in us; under grace we are forgiven for Christ's sake, and exhorted to forgive because we have been forgiven.; Matthew 18:32 ; Matthew 26:28 .
For Another Point of View: See Topic 301235
debts sin
.
remission Forgiveness. Summary: The Greek word translated "remission" in Matthew 26:28 ; Acts 10:43 ; Hebrews 9:22 is elsewhere rendered "forgiveness." It means, to send off, or away. And this, throughout Scripture, is the one fundamental meaning of forgiveness--to separate the sin from the sinner. Distinction must be made between divine and human forgiveness:
(1) Human forgiveness means the remission of penalty. In the Old Testament and the New, in type and fulfilment, the divine forgiveness follows the execution of the penalty. "The priest shall make an atonement for his sin that he had committed, and it shall be forgiven him" Leviticus 4:35 .
"This is my blood of the new covenant, which is shed for many for the remission sending away, forgiveness of sins" ( Matthew 25:28 ). "Without shedding of blood there is no remission" Hebrews 9:22 .
See "Sacrifice" (See Scofield " Genesis 4:4 ") ; Genesis 4:4 See Scofield " Hebrews 10:18 ". The sin of the justified believer interrupts his fellowship, and is forgiven upon confession, but always on the ground of Christ's propitiating sacrifice; 1 John 1:6-9 ; 1 John 2:2 .
(2) Human forgiveness rests upon and results from the divine forgiveness. In many passages this is assumed rather than stated, but the principle is declared in Ephesians 4:32 ; Matthew 18:32 ; Matthew 18:33 .
sins Sin.
(See Scofield " Romans 3:23 ") .
sins Sin. (See Scofield " Romans 3:23 ") .
sinned Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.
Context Summary
Matthew 6:9-18 - How To Pray And How To Fast
This might more fitly be termed the "disciples' prayer." As we tread its stately aisles, we cannot but think of the myriads who have stood on the same pavement, and have found, in every age, that these seven brief petitions express sufficiently their deepest and holiest longings. Old men and little children, Roman Catholics and Protestants, the servant and his master, east and west, stand together in this noble temple not made with hands.
Prayer should be direct, simple and earnest. It must be reverent, hallowing the Name; and unselfish, employing, we, us, and our,-not "I," "me," "mine." It must breathe the filial spirit which cries, "Abba, Father." It must be conceived in love and breathe forgiveness and trust for the supply of all the hunger of our nature. When God forgives, He forth-gives; that is, He casts out of His hand and mind and memory every trace of our sin. We may claim that God should repair as well as forgive; but we must be willing to deal with all others as God has dealt with us. [source]
Chapter Summary: Matthew 6
1Giving to the Needy 5The Lord's Prayer 16Proper Fasting 19Store up Treasures in Heaven 25Do Not Worry 33but seek God's kingdom
Greek Commentary for Matthew 6:12
Our debts [τα οπειληματα ημων] Luke (Luke 11:4) has “sins” In the ancient Greek οπειλημα opheilēma is common for actual legal debts as in Romans 4:4, but here it is used of moral and spiritual debts to God. “Trespasses” is a mistranslation made common by the Church of England Prayer Book. It is correct in Romans 4:14 in Christ‘s argument about prayer, but it is not in the Model Prayer itself. See Matthew 18:28,Matthew 18:30 for sin pictured again by Christ “as debt and the sinner as a debtor” (Vincent). We are thus described as having wronged God. The word οπειλη opheilē for moral obligation was once supposed to be peculiar to the New Testament. But it is common in that sense in the papyri (Deismann, Bible Studies, p. 221; Light from the Ancient East, New ed., p. 331). We ask forgiveness “in proportion as” It means to send away, to dismiss, to wipe off. [source]
Debts [ὀφειλήματα] So, rightly, A. V., and Rev. (compare Luke 11:4). Sin is pictured as a debt, and the sinner as a debtor (compare Matthew 18:28,Matthew 18:30). Accordingly the word represents sin both as a wrong and as requiring satisfaction. In contrast with the prayer, “Forgive us our debts,” Tholuck (“Sermon on the Mount”) quotes the prayer of Apollonius of Tyana, “O ye gods, give me the things which are owing to me.” [source]
Forgive [ἀφήκαμεν] Lit., to send away, or dismiss. The Rev. rightly gives the force of the past tense, we have forgiven; since Christ assumes that he who prays for the remission of his own debts has already forgiven those indebted to him. [source]
Reverse Greek Commentary Search for Matthew 6:12
Mark 11:25That your Father also may forgive you [ινα και ο πατηρ απηι υμιν] Evidently God‘s willingness to forgive is limited by our willingness to forgive others. This is a solemn thought for all who pray. Recall the words of Jesus in Matthew 6:12,Matthew 6:14. [source]
Galatians 5:3A debtor [οπειλετης] Common word from οπειλω opheilō to owe for one who has assumed an obligation. See note on Matthew 6:12. See note on Galatians 3:10. He takes the curse on himself. [source]
Colossians 3:13Forgiving each other [χαριζομενοι εαυτοις] Present middle participle also of χαριζομαι charizomai with the dative case of the reflexive pronoun If any man have (εαν τις εχηι ean tis echēi). Third class condition (εαν ean and present active subjunctive of εχω echō). Complaint Old word from μεμπομαι memphomai to blame. Only here in N.T. Note προς pros here with τινα tina in the sense of against for comparison with προς pros in Philemon 2:30.Even as the Lord (κατως και ο Κυριος kathōs kai ho Kurios). Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
Colossians 3:13Complaint [μομπην] Old word from μεμπομαι memphomai to blame. Only here in N.T. Note προς pros here with τινα tina in the sense of against for comparison with προς pros in Philemon 2:30.Even as the Lord (κατως και ο Κυριος kathōs kai ho Kurios). Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
Colossians 3:13Even as the Lord [κατως και ο Κυριος] Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
1 John 1:9To forgive [ἵνα ἀφῇ] See John 20:23; 1 John 2:12. Primarily the word means to send away, dismiss; hence of sins, to remit, as a debt. Cleansing (1 John 1:7) contemplates the personal character of the sinner; remission, his acts. See on Matthew 6:12; see on James 5:15. To forgive is, literally, that he may forgive. On John's use of ἵνα inorder that, see on John 15:13; see on John 14:31. Forgiveness answers to the essential purpose of His faithful and righteous being. [source]
What do the individual words in Matthew 6:12 mean?
Greek Commentary for Matthew 6:12
Luke (Luke 11:4) has “sins” In the ancient Greek οπειλημα opheilēma is common for actual legal debts as in Romans 4:4, but here it is used of moral and spiritual debts to God. “Trespasses” is a mistranslation made common by the Church of England Prayer Book. It is correct in Romans 4:14 in Christ‘s argument about prayer, but it is not in the Model Prayer itself. See Matthew 18:28, Matthew 18:30 for sin pictured again by Christ “as debt and the sinner as a debtor” (Vincent). We are thus described as having wronged God. The word οπειλη opheilē for moral obligation was once supposed to be peculiar to the New Testament. But it is common in that sense in the papyri (Deismann, Bible Studies, p. 221; Light from the Ancient East, New ed., p. 331). We ask forgiveness “in proportion as” It means to send away, to dismiss, to wipe off. [source]
So, rightly, A. V., and Rev. (compare Luke 11:4). Sin is pictured as a debt, and the sinner as a debtor (compare Matthew 18:28, Matthew 18:30). Accordingly the word represents sin both as a wrong and as requiring satisfaction. In contrast with the prayer, “Forgive us our debts,” Tholuck (“Sermon on the Mount”) quotes the prayer of Apollonius of Tyana, “O ye gods, give me the things which are owing to me.” [source]
Lit., to send away, or dismiss. The Rev. rightly gives the force of the past tense, we have forgiven; since Christ assumes that he who prays for the remission of his own debts has already forgiven those indebted to him. [source]
Reverse Greek Commentary Search for Matthew 6:12
Evidently God‘s willingness to forgive is limited by our willingness to forgive others. This is a solemn thought for all who pray. Recall the words of Jesus in Matthew 6:12, Matthew 6:14. [source]
Lit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare Matthew 5:25; Matthew 6:12; Matthew 18:24; Luke 11:4. [source]
See on Matthew 1:21. Compare debts, Matthew 6:12. [source]
Literally, debtors, not sinners as in Luke 13:2 and as the Authorized Version renders here. See note on Luke 7:41; Luke 11:4; Matthew 6:12; Matthew 18:24-34. [source]
, not sinners as in Luke 13:2 and as the Authorized Version renders here. See note on Luke 7:41; Luke 11:4; Matthew 6:12; Matthew 18:24-34. [source]
Only here in this Gospel in connection with sins. Often in the Synoptists (Matthew 6:12; Matthew 9:5; Mark 2:5; Luke 5:23, etc.). [source]
Lit., were forgiven. See on Matthew 6:12; see on James 5:15; see on 1 John 1:9. Also see on remission, Luke 3:3. [source]
In N.T. mostly of one under moral obligation. So in the sense of sinner, Matthew 6:12; Luke 13:4. Comp. Romans 1:14; Romans 8:12. Similarly the verb ὀφείλειν toowe, as Luke 11:4; Luke 17:10; Romans 15:1, etc., though it is frequent in the literal sense. [source]
Common word from οπειλω opheilō to owe for one who has assumed an obligation. See note on Matthew 6:12. See note on Galatians 3:10. He takes the curse on himself. [source]
Present middle participle also of χαριζομαι charizomai with the dative case of the reflexive pronoun If any man have (εαν τις εχηι ean tis echēi). Third class condition (εαν ean and present active subjunctive of εχω echō). Complaint Old word from μεμπομαι memphomai to blame. Only here in N.T. Note προς pros here with τινα tina in the sense of against for comparison with προς pros in Philemon 2:30.Even as the Lord (κατως και ο Κυριος kathōs kai ho Kurios). Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
Old word from μεμπομαι memphomai to blame. Only here in N.T. Note προς pros here with τινα tina in the sense of against for comparison with προς pros in Philemon 2:30.Even as the Lord (κατως και ο Κυριος kathōs kai ho Kurios). Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
An obligation, put as a debt. See Luke 17:10, and on debts, Matthew 6:12. The word expresses a special, personal obligation, and not as δεῖ mustan obligation in the nature of things. See John 20:9, and compare 1 John 3:16; 1 John 4:11; 3 John 1:8. [source]
See John 20:23; 1 John 2:12. Primarily the word means to send away, dismiss; hence of sins, to remit, as a debt. Cleansing (1 John 1:7) contemplates the personal character of the sinner; remission, his acts. See on Matthew 6:12; see on James 5:15. To forgive is, literally, that he may forgive. On John's use of ἵνα inorder that, see on John 15:13; see on John 14:31. Forgiveness answers to the essential purpose of His faithful and righteous being. [source]