Matthew 6:14

Mat_6:14

If ye forgive men.

Mutual forgiveness

I. All mankind as transgressors are deeply indebted to Gods law.

II. That if ever man be saved it must be by an act of pure mercy.

III. That the Scriptural character of the Almighty encourages us to confide in him for forgiveness.

1. Because the love of God has laid such a foundation for its exercise.

2. It is seen in the earnestness of His invitations.

3. In the promises of His word.

4. In the persons whom He has saved;

(1) their number;

(2) their character.

IV. That however free the mercy of God is to man, A merciful disposition towards our fellow-creatures is necessary to its enjoyment.

1. It cannot, according to the general tenour of Scripture, condemn self-defence by lawful means.

2. There is a connection between forgiving and being forgiven.

3. Reason establishes this connection. (J. E. Good.)

Those who do not forgive others should never sin themselves

The Rev. J. Wesley, in the course of his voyage to America, hearing an unusual noise in the cabin of General Oglethorpe, the Governor of Georgia, with whom he sailed, stepped in to inquire the cause of it. The General addressed him: Mr. Wesley, you must excuse me; I have met with a provocation too great for man to bear. You know, the only wine I drink is Cyprus wine; I therefore provided myself with several dozens of it, and this villain, Grimaldi (his foreign valet, who was present, and almost dead with fear) has drunk up the whole of it: but I will be revenged on him. I have ordered him to be tied hand and foot, and be carried to the man-of-war which sails with us. The rascal should have taken care how he used me so, for I never forgive. Then I hope, sir, said Wesley, looking calmly at him, you never sin. The General was quite confounded at the reproof; and putting his hand into his pocket, took out a bunch of keys, which he threw at Grimaldi. There, villain, said he, take my keys and behave better for the future.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 6:14. If ye forgive men their trespasses, your heavenly Father will also forgive you — We are not to infer from this, that the forgiving of injuries alone will entitle us to pardon. Surely not. Repentance toward God, and fruits worthy of repentance, as also faith in our Lord Jesus Christ, working by love, overcoming the world, and purifying the heart, are absolutely necessary, as is frequently stated elsewhere in the discourses of our Lord, and in the writings of the apostles and evangelists.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Mat 6:14. Γὰρ, for) referring to the twelfth verse. See of how much account it is to forgive our neighbour. Of the seven petitions, one alone, the fifth, has a certain condition or restriction, as we also; the reason of this is, therefore, added in the present verse.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_6:14 f. Γάρ] points back to Mat_6:12, the subject of which is now further discussed.

ἀφήσει] like the preceding ἀφῆτε, placed first to render it emphatic. For the thought, the fundamental basis of which was stated in Mat_6:14 ff., comp. Sir_28:2 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

They that forgive wrongs, to them sins are forgiven, but revenge is prepared for them that revenge.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For if ye forgive men, &c.--See on Mat 6:12.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. If ye forgive men] He who shows mercy to men receives mercy from God. For a king to forgive his subjects a hundred millions of treasons against his person and authority, on this one condition, that they wilt henceforth live peaceably with him and with each other, is what we shall never see; and yet this is but the shadow of that which Christ promises on his Father's part to all true penitents. A man can have little regard for his salvation, who refuses to have it on such advantageous terms. See Quesnel.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(14, 15) The condition implied in the Prayer itself is more distinctly asserted. It is, as we have seen, not an arbitrary condition, but the result of the eternal laws of the divine order. Repentance is the condition of being forgiven, and the temper that does not forgive is ipso facto incompatible with the temper of the penitent. As if for greater emphasis, the truth is presented in both its positive and negative aspects.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

For if ye forgive men their trespasses,.... Christ here refers to the petition in Mat 6:12 which is enforced with this reason and argument, "as", or "for", so Luk 11:4 "we forgive our debtors"; which he repeats and explains: and the reason why he singles out this particularly is, because he knew the Jews were a people very subject to revenge; and were very hardly brought to forgive any injuries done them: wherefore Christ presses it upon them closely to "forgive men their trespasses"; all sorts of injuries done them, or offences given them, whether by word or deed; and that fully, freely, from the heart; forgetting, as well as forgiving; not upbraiding them with former offences; and even without asking pardon, and though there might be no appearance of repentance. Now to this he encourages by saying,

your heavenly Father will also forgive you; will hear your prayers, and manifest his forgiving love to you: not that the forgiveness of others is the procuring cause of forgiveness with God, which is the blood of Christ; or of the manifestation and application of it, that is, the advocacy of Christ; nor the moving cause of it, that is, the free grace of God: but this enters into the character, and is descriptive of the persons, to whom God is pleased to make a comfortable discovery, and give a delightful sense of his pardoning grace; such persons, so disposed and assisted by his grace, may expect it of him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:

Ver. 14. For if ye forgive men their trespasses] Our Saviour resumeth, and inculcateth the fifth petition with a repetition; because upon charity (which is chiefly seen in giving and forgiving) hangeth, after a sort, the restful success of all our suits, 2Ti 2:8. Malice is a leaven that swells the heart and sours the sacrifice, 1Co 5:7-8. Out with it, therefore, that we may keep the feast or holy day (εορταζωμεν); that we may (as we ought to do) keep a constant jubilee, nexus solvendo, et noxus remittendo. This flesh and blood will not easily yield to. But we are not debtors to the flesh, Rom 8:12; we owe it nothing, but the blue eye that St Paul gave it, 1Co 9:27, υπωπαιζω. When Peter heard that he might not recompense to any evil for evil, but most studiously seek his conversion and salvation, "Lord," saith he, "how often shall my brother sin against me, and I forgive him? till seven times?" this he thought a mighty deal, a very high pitch of perfection. Our Saviour tells him, till seventy times seven times, that is, infinitely, and without stint: yet he alludes to Peter’s seven, and, as it were, derides it, and his rashness in setting bounds to this duty and prescribing how often to him that was the wisdom of the Father.

This happens when my brother returneth and saith, It repents me. But what if he does not?

In forgiving an offender, say divines, there are three things: 1. The letting fall all wrath and desire of revenge. 2. A solemn profession of forgiveness. 3. Re-acceptance into former familiarity. The first must be done however. For the second, if he say, I repent, I must say, I remit, Luk 18:22. To the third a man is bound till satisfaction be given.

Your heavenly Father will also forgive you] Yet is not our forgiving men the cause of his forgiving us, but a necessary antecedent. The cause is only the free mercy of God in Christ. He puts away our iniquities for his own sake, Isa 43:25. Nevertheless, forasmuch as he hath made us this promise here, our forgiving others (saith learned Beza) seemeth to have the nature of an intervenient cause, a cause, sine qua non, of his forgiving us. (Annot. in Luk 11:4)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For if ye forgive men their trespasses - If ye forgive others when they offend or injure you.

Your heavenly Father will also forgive you - This is constantly required in the Bible. See the notes at Mat 6:12. Our Saviour says we should forgive even if the offence be committed seventy times seven times, Mat 18:22. By this is meant, that when a man asks forgiveness, we are cordially and forever to pardon the offence; we are to declare our willingness to forgive him. If he does not ask forgiveness, yet we are still to treat him kindly; not to harbor malice, not to speak ill of him, to be ready to do him good, and be always prepared to declare him forgiven when he asks it, and if we are not ready and willing to forgive him; we are assured that God will not forgive us.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Here he again recommendeth the forgiving of others, as the means of obtaining forgiveness. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Not that our mere forgiving our brethren the injuries done unto us is all that God requireth of us in order to the forgiveness we expect from him, the contrary is plain from several other texts, Joh 3:18,36; Ac 2:38; 16:31 &c.; but that without this forgiveness of our brethren, God will not forgive us, Mat 18:35. It is one piece of that obedience which we owe to God, and also of our gratitude, without the performance of which it is vain for us to hope for forgiveness from God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 14, 15. For if ye forgive men their trespasses, etc. Matthew only. To insert the reason for having said, in the Lord"s Prayer, "as we forgive our debtors," emphasizes the necessity of such forgiveness. (cf. also Mat_18:21, sqq.; Mar_11:25; Ecc 28:2-4) Trespasses; paraptwmata , not ofeilhmata (ver. 12). Our Lord uses a word which would forbid any limitation to pecuniary matters. Their trespasses. Omitted by Tischendorf, and bracketed by Westcott and Hort (cf. their "Introd.," p. 176). The omission more sharply contrasts "men" and "your Father."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Mark xi, 25.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A necessary warning:

v. 14. For if ye forgive men their trespasses, your heavenly Father will also forgive you.

v. 15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

The hearing of our prayer, the granting of the benefits asked for, hinges upon our being in the right relation toward God, which is brought about by the assurance and the certainty of the forgiveness of sins. And this, in turn, depends upon the manner in which we show proofs of the right condition of our hearts toward the neighbor. Our sins toward God were called debts, and these are piled up with horrible swiftness. Our neighbor’s sins toward us are described as mere stumblings or faults in performing his duty. To be vindictive under such circumstances is folly in itself, and argues that the mercy of God is not appreciated. If we really desire the forgiveness of God, we must first show that we realize our own sinfulness and its damnableness by forgiving our neighbor his faults.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

There being no duty to which our corrupt natures are more backward than this of forgiving injuries, our Saviour repeats that duty over and over, and frequently inculcates it in the holy Gospels; assuring us, that forgiving others is the indispensable condition upon which we are to expect forgiveness from God.

Learn thence, That every time we go to God in prayer, and beg forgiveness of him, as we forgive others; if we do not forgive them heartily and sincerely, fully and freely, readily and willingly, we fly in the face of God, and our prayers are a sort of imprecations against ourselves.

Note farther, That although God promises us forgiveness if we forgive others; yet it is with this limitation, of no other condition of salvation be wanting, for this virtue alone cannot obtain favour with God, unless other duties are performed.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

14, 15. For if ye forgive men … your heavenly Father will forgive you. Our Lord makes it a condition of our obtaining forgiveness, that we shall have a merciful, forgiving spirit.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

All instances of "you" and "your" are plural. However, Jesus is telling them what will happen to them as individuals if each person does not forgive others. (See: Forms of You)

their trespasses ... your trespasses

The abstract noun "trespasses" can be translated as a verb. AT: "when they trespass against you ... when you trespass against God" or "when they do things that harm you ... when you do things that make your Father angry" (See: Abstract Nouns)

Father

This is an important title for God. (See: Translating Son and Father)

translationWords

forgive

God the Father

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

14. παραπτώματα. Another conception of sin, either (1) a false step, a blunder, or (2) a fall beside the way (cp. παραπεσόντες, Heb 6:6), so a transgression. In ὀφειλήματα sin is viewed in its aspect toward another, in παραπτώματα in its relation to the offender himself, παράπτωμα is later and rarer than παράπτωσις. Polybius uses the word with the same meaning as in the text; in Diod. Sic. it means ‘a defeat.’ For the force of παρὰ cp. παρακόπτειν and παράσημος of coins struck on the side instead of in the centre.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

14. For if ye forgive men their trespasses, your heavenly Father will also forgive you.]

Similar words occur in Mar 11:25 “And when ye stand praying, forgive, if ye have anything against any one: that your Father who is in heaven may forgive you your trespasses.” Mt. has omitted them in the parallel to that passage, if indeed they stood in his copy of Mk. He inserts them here with the next verse from the Logia; cf. also 18:35.

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Trespasses [παραπτωματα] . The Lord here uses another word for sins, and still another [αμαρτιας] appears in Luke's version of the prayer, though he also says, "every one that is indebted to us." There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong - doing (see on Mt 1:21). This word is derived from parapiptw, to fall or thrown one's self beside. Thus it has a sense somewhat akin to aJmartia, of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1Ch 5:25; 1Ch 10:13; 2Ch 26:18; 2Ch 29:6, 19; Eze 14:13; Eze 28:26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Rom 4:25; Rom 5:16; Col 2:13; Eph 2:1, 5). Unlike parabasiv (transgression), which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Rom 4:25; Rom 5:15, 17; Eph 2:1).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.