And forgive us our debts, as we forgive our debtors.
Pardon for wrongs done against God is asked to the same extent and in the same manner that wrongs done by others are pardoned. God freely pardons those who truly repent and confess, and He promises pardon to those who pardon others, but He withholds pardon from those who refuse to pardon. Pardon toward others is to be given freely, fully, and repeatedly, as fully as pardon is hoped for from God, extending even to those who do not admit their wrong. To ask for pardon while cherishing bitterness, revenge, or an unforgiving spirit is insincere and shuts off the channel by which mercy is received. This forgiving spirit does not cancel just financial obligations, yet debtors who cannot pay are to be treated with compassion and patience rather than harshness or oppression.
Prayer Context and Purpose
Matthew 6:12 is part of the short, simple model prayer Christ gave His followers to teach how to pray, first in the Sermon on the Mount and afterward repeated to the disciples when they asked to be taught, and it remains valuable in the last days. It was given to all churches to pray, to study, and to live, not only to be repeated and kept before the people but to be obeyed implicitly, offered with understanding of its meaning and awareness of need, and living it wins a crown of life everlasting. Though short and simple in truth, when understood it has a depth of meaning the disciples had not yet grasped.
The prayer was given in kindness and mercy to correct praying to be seen of men and using vain repetitions in imitation of the Pharisees. It frames into words what comprehends every human need, helping human infirmity for those who do not know what to pray for as they ought, and even if no more words than this prayer are spoken, offering it in sincerity is heart-service to God. Believers are not to feel confined to these special words, yet this prayer is more acceptable to God than long, tedious, oratorical prayers offered to be heard of men to impress people, which exalt the supposed good works of men from the self-righteous motive of desire to be praised of men. With the rest of that prayer it mentions all that is needed, short and embracing everything, and it is to be presented to God understandingly.
The prayer is a pattern and not words to repeat merely as a form or as the limit of petitions. It shows that prayers should be simple, earnest, and comprehensive, with needs presented to God and gratitude expressed for His mercies, yet petitions are not to be always limited to simply repeating it. Repeating it and then answering it by striving to live it in daily life belongs to cleansing the defiled soul temple, entering the conscience, closing the windows of the soul earthward and opening them heavenward, refreshing the memory with Bible principles, and keeping the mind clear and pure to distinguish between good and evil. Through this practice the Holy Spirit renews the mind and heart and gives strength to carry out high and holy purposes.
Though short, its few words are comprehensive, embracing all personal needs, spiritual blessings, and all that is essential for salvation, with gratitude for blessings received. It gives the substance of what people need and has depth of meaning not at first grasped.
The prayer is for daily use, to close personal petitions and morning devotions after special private prayer, to be repeated with heart and mind and soul and added to every prayer, and to be studied through the day as a lesson of the highest value. Its few words comprehend all personal needs, so offering it in sincerity after special private prayer keeps from asking amiss. Repeating it with heart and mind and soul gives peace to go forth to work knowing the asking was right, gives special evidence that Jesus is Helper, and brings the rich grace needed for the day. It is to be prayed in suffering when sleep is impossible, bringing help and mercy with relief from pain and gift of sleep, and its call to ask forgiveness is connected with recognizing that people are greatly indebted to God and belong to Him, so they should strive by good works to answer the prayer.
The prayer gives the pattern for public and social prayer, which is to be short, simple, clear, comprehensive, and right to the point to edify hearers. Its brevity contrasts with prayers that lecture rather than make a request, and with long, spiritless, worldwide, or sermon-like prayers. Prayer in public should ask God for soul need and for blessing upon oneself and those assembled then and there, coming to God and telling Him what is wanted and trusting the heavenly Father as a child trusts an earthly parent, rather than offering long, worldwide, oratorical prayers or preaching a sermon to God. Long prayers that lay out the whole burden of the heart belong in private closet prayer, since in public they kill interest and make meetings tedious, and prayer that is mere form without vital power fails to bless or edify and is better left unspoken.
As part of the Sermon on the Mount and the Lord's Prayer, the verse teaches heart religion and the far-reaching spirit and principles of God's law. It shows that the state of the heart regulates life and character, and that the claims of the law must be held in the heart and not only in outward conduct, a lesson that is the greatest and most difficult for new converts, without which labor for them is lost. It calls for walking in given light with perfect obedience to His commandments, which is always reasonable and just and less than which He cannot accept, since failure to walk in light separates from God and darkness comes in proportion as light has shone. It embraces everything earth's inhabitants need, expresses the soul's necessities and deals directly with daily needs in simple words that address thanks and needs to God, and living these lessons makes a deeper and more lasting impression than preaching them.
Practicing the prayer daily is the whole duty of man and lies at the foundation of the spring of all right action. Carrying out every phase of its principles makes men sensible, with minds that God Himself can control and guide. Taking in its deep and broad meaning and realizing its depth and breadth turns the heart from form and ceremony to planting those sanctifying principles within, and this makes the church what God desires it to be, the light of the world. Living that prayer brings people into close contact with Christ, so that at every step they receive His living power and heaven's help, with the Holy Spirit's renewing work in mind and heart and strength to carry out holy purposes.
The prayer must include others as well as self, recognizing God as Father and all people as brothers and sisters in one human family, for no one prays rightly when seeking a blessing only for himself. Its principles should be carefully studied and taught to children, including the precept to forgive as one would be forgiven and to learn patience under injuries, showing the Spirit of Christ by never growing weary of forgiving.
Meaning of Debts
In this petition debts means sins, trespasses, and indebtedness to God. Believers are taught by it to confess their sins to God and to ask for His mercy in keeping with His promise. The request joins receiving God's forgiveness with extending forgiveness to those who have sinned and trespassed against the one praying, in the same way and to the same measure. That includes forgiving words spoken against oneself, and its power comes from looking unto Jesus as Author and Finisher of faith. Following His example, who when unjustly accused did not appeal to the law, when reviled did not revile again, and when threatened did not retaliate, forbids extorting money from anyone for words spoken and forbids appealing to the law for redress when unjustly accused.
People are greatly indebted to God and belong to Him. They owe Him full devotion, so that withholding full devotion is itself a debt. The debt owed to Him would be great if He kept a reckoning, and people depend continually on His mercy and need to seek forgiveness for their sins. This petition belongs to the prayer Christ taught His disciples, which is to be added to every prayer and studied through the day as a lesson of the highest value, with believers striving by good works to answer the prayer. Receiving His pardon calls people to show others the same tender mercy, forbearance, and forgiveness rather than resentment or retaliation, and no provocation justifies harboring dislike or refusing to forgive another's trespasses.
Asking God to forgive indebtedness to Him is joined to forgiving what others owe and to releasing claims against them. The verse is a prayer to have one's own indebtedness canceled while releasing claims against other people for what they are believed to owe. In this application, forgiving another person's debt follows God's requirements for how one brother should treat another, and reflects the forgiveness sought from God.
Forgiveness Condition and Measure
Forgiveness from God cannot be separated from forgiving those who have done wrong, for the request for pardon is joined to the extending of pardon to others. Debts in the petition are sins, and believers are taught to ask for mercy for their own sins while forgiving those who have sinned against them. The verses that follow explain this joining as a condition, that the Father forgives those who forgive others but does not forgive those who refuse to do so. That warning is given for instruction and safety, calling for reformation so that people may escape the results of transgression. The prayer is daily, and its Author hears those who feel their need and pray with hearts opened to grace and power.
The little word as fixes the measure, for pardon is asked in the same manner and to the same extent that pardon is given to others. To pray it is to ask God to deal with the one praying as that one deals with fellow mortals, and to measure divine mercy toward the petitioner by the mercy extended to others. It cannot be prayed sincerely from the heart while remaining unforgiving, and few realize how serious this condition is. It condemns a hard, exacting spirit and lack of forgiveness even among brethren, since all are erring and need pity and must therefore show pity. When a humbled, confessing soul says God has forgiven him and asks forgiveness, the duty is to receive him back with rejoicing and to answer as pardon is hoped for, pardon is given, rather than judging or joining with the enemy to discourage him.
God is compassionate and freely pardons those who truly repent and confess their sins. He promises forgiveness to those who forgive others, but refuses forgiveness to those who refuse to forgive, a point singled out for forcible emphasis. The one who prays sets the conditions and asks that mercy toward him be measured by the mercy he extends, and this is the rule by which God will deal. Forgiveness is not received because pardon is given to others, but as pardon is given to others, and treatment of others shows whether unearned love has been made one's own. The ground of all forgiveness is that Christ died while sinners were yet sinners, and repentance and faith are the conditions of salvation, with trust placed not in own merits but in the merits of Christ's righteousness. Yet a person who refuses to show kindness and forgiveness to others will not receive God's forgiveness, and a spirit of forgiveness cherished willingly, freely and thoroughly is indispensable to receiving it.
An unforgiving spirit is inconsistent with asking God to forgive and with expecting such prayers to be heard. One who condemns and accuses others while seeking pardon for himself acts inconsistently, for genuine penitence produces humility and faith works through love, and those who do not show mercy cannot rightly ask for mercy. If forgiveness is refused to one who has caused hurt, the Lord's Prayer cannot be sincerely prayed, and bitterness must be rooted out, one's own hard words examined, and reconciliation sought rather than casting another out over a fault. Whoever refuses to forgive cuts off the channel through which divine mercy is received. Even when deeply hurt, grievances are not to be held nor injuries dwelt upon, but because pardon is hoped for from God, everyone who has done evil is to be pardoned. To cherish bitterness, animosity, revenge, or an unforgiving spirit while asking for forgiveness contradicts the prayer and asks God for the same hard treatment given to fellow human beings.
Cherishing bitterness, animosity, revenge, and malice toward fellow sinners while praying shows no true sense of its meaning. All depend on pardoning mercy every day and every hour, so keeping an unforgiving spirit reveals lack of understanding. Indulging an unforgiving spirit is a common sin and its results are pernicious.
Spirit and Scope of Forgiving
Forgiveness toward others must be offered freely and fully, as fully as pardon is hoped for from God, and as often and as willingly as Christ forgives, without ever growing weary of forgiving. Asking for pardon is asking to be pardoned in the same measure that others are pardoned, so the forgiven sinner forgives his brother willingly, freely and thoroughly. Forgiving others does not earn God's forgiveness, for the ground of all forgiveness is Christ's death and repentance and faith are the conditions of salvation, yet a spirit of forgiveness is indispensable to receiving forgiveness from God.
Forgiveness is to extend to everyone who has done evil, whether or not the offender admits the wrong, with compassion rather than nursing grievances, dwelling on injuries, or self-pity over injuries. Even when deeply hurt, grievances must not be held onto, because hope for pardon from God requires pardoning all who have done evil. When a brother gives offense and confesses his wrong he is to be freely and fully forgiven and treated as if the wrong had never been done, without waiting to judge whether his repentance is humble enough.
Receiving God's pardoning love calls for showing Christ's love and sympathy, tender mercy, forbearance, humility and patience with others' faults in remembrance of God's patience toward one's own failings. God compassionately and freely pardons those who truly repent and confess, and trust in Christ's sacrifice fills believers with gratitude and tender sympathy for other sinners, so that pride, coldness and revenge have no place in them. One who condemns and accuses others while seeking pardon for himself acts inconsistently, for genuine penitence produces humility and faith works through love, and one who refuses mercy to others cannot rightly ask mercy from God. No provocation justifies harboring dislike or refusing to forgive another's trespasses, and the measure of leniency shown to others should reflect the forgiveness wanted from God and from people.
A resentful, denunciatory, exacting, revengeful or retaliatory spirit in thought or action is unlike Jesus, conflicts with the prayer, and must be put away, with wrong borne patiently and judgment and vengeance left to God. Cherishing bitterness, animosity or revenge while asking God for pardon is ruled out, and forgiving love must be cherished especially in the home. Looking to Jesus as Author and Finisher of faith enables this forgiving spirit and rules out retaliation and seeking redress for personal offenses. It forbids extorting money from anyone for words spoken against him and forbids appealing to the law for redress when unjustly accused, following His example who when unjustly accused did not appeal to the law, when reviled did not revile again, and when threatened did not retaliate. Carrying out this principle in daily life and daily intercourse would bring a blessed and marked change in the church and the world and give convincing evidence and the most convincing testimony of genuine Bible religion.
Limits of Financial Forgiveness
A forgiving spirit does not lessen the duty to obey God nor cancel the claim of just obligation. Receiving pardon from God and forgiving others does not wipe out rightful debts, and praying to be forgiven does not require a creditor to give up just dues or rightful claims against debtors. Forgiveness between people belongs with asking God for forgiveness, yet it leaves lawful obligations standing.
When debtors are unable to pay, even when the inability comes from unwise management, they are not to be cast into prison, oppressed, or treated harshly. They are instead to be shown compassion, patience, and tenderness, treating them as one would wish to be treated in the same circumstances. Tenderness is especially due toward those in unavoidable poverty.
Such compassion does not mean encouraging idleness or indolence, nor requiring hard-working people to support those who are unwilling to work. It does not approve theft or fraud, which are not to go unpunished. Personal revenge and oppressive retaliation are contrary to Christ's spirit, so wrong is to be borne patiently while judgment and vengeance are left to God.
Living the Prayer Daily
The prayer must be lived by addressing grievances, confessing faults, correcting wrong impressions where possible, removing every stumbling block from a brother's path, and seeking reconciliation with every effort to do one's part in answering it. Pride of heart, refusal to confess, leaving a fellow worker to misapprehend or under a false impression, and allowing envy and evil surmising to destroy union and happiness hinder prayer and stand in the way of receiving blessing and peace. Gifts and prayers are not acceptable to God while this duty is left undone, and praying for forgiveness while refusing to make things right or to forgive those who have done wrong makes the prayer unacceptable. If not to blame for a misunderstanding the duty is to give an explanation that will remove it, and if to blame for leaving a wrong impression there is certain obligation to do all in power to make the wrong right. When a humbled, confessing soul says God has forgiven him and asks forgiveness, he is to be taken back with rejoicing and not looked upon indifferently, judged, or discouraged by uniting with the enemy, for no man has been placed as judge and Christ came to forgive everyone who says I repent and I am sorry for sin. The duty then is to clasp his hand and say as I hope to be forgiven I forgive.
The prayer tests whether professed faith is practiced, since estrangement and bitterness toward fellow believers conflict with praying it sincerely. Church members are to lay aside their differences and forgive one another as they wish to be forgiven. In the family circle the prayer repeated every day becomes a blessing that preserves unity. Parents should freely forgive children who yield to temptation, repent, and acknowledge their wrong, as freely as they hope to be forgiven by their heavenly Father, with forgiving love shown especially in the home. Its petition means being ever ready to forgive those who have wronged or offended, taking every measure to gain reconciliation and to remove impressions leading to alienation over supposed injustice, saying nothing to throw suspicion on brethren but going directly to those concerned, and conceding even one's own rights to cure difference and clear the moral atmosphere of the soul.
Each person has done more to need forgiveness than can be realized and must talk with God about personal dangers and defects of character instead of dwelling on the faults and errors of brethren. This requires going directly to one supposed to have done wrong, confessing unchristian feelings and wrong thoughts about influence, asking will you forgive me for grieving you, forgiving in return everything thought to be an injury because Christ has forgiven one's own mistakes, becoming one in heart and joining together in unity to offer petitions to the heavenly Father. Asking God for help while scolding, fretting, censuring, envying, or evil-surmising works against the prayer and destroys union and happiness. The converted pray this prayer from love for God and neighbor, loving one another as Christ loved them. This includes forgiving one who caused repeated pain as forgiveness is hoped for, forgiving those who have caused pain as forgiveness is hoped for, and being ever ready to forgive those who wrong or offend.
The measure of leniency shown to others should reflect the forgiveness wanted from God and from people. Asking God for forgiveness is incompatible with refusing to forgive someone who has hurt, so that without forgiving the Lord's Prayer cannot be sincerely prayed. Bitterness must be rooted out, one's own hard words examined, and reconciliation sought rather than casting someone out over a fault. Retaliation must be put away and the forgiving love of Jesus cherished in the heart, and this prepares the soul for Jesus to forgive.
Pardon for wrongs done against God is asked to the same extent and in the same manner that wrongs done by others are pardoned. God freely pardons those who truly repent and confess, and He promises pardon to those who pardon others, but He withholds pardon from those who refuse to pardon. Pardon toward others is to be given freely, fully, and repeatedly, as fully as pardon is hoped for from God, extending even to those who do not admit their wrong. To ask for pardon while cherishing bitterness, revenge, or an unforgiving spirit is insincere and shuts off the channel by which mercy is received. This forgiving spirit does not cancel just financial obligations, yet debtors who cannot pay are to be treated with compassion and patience rather than harshness or oppression.
Prayer Context and Purpose
Matthew 6:12 is part of the short, simple model prayer Christ gave His followers to teach how to pray, first in the Sermon on the Mount and afterward repeated to the disciples when they asked to be taught, and it remains valuable in the last days. It was given to all churches to pray, to study, and to live, not only to be repeated and kept before the people but to be obeyed implicitly, offered with understanding of its meaning and awareness of need, and living it wins a crown of life everlasting. Though short and simple in truth, when understood it has a depth of meaning the disciples had not yet grasped.
The prayer was given in kindness and mercy to correct praying to be seen of men and using vain repetitions in imitation of the Pharisees. It frames into words what comprehends every human need, helping human infirmity for those who do not know what to pray for as they ought, and even if no more words than this prayer are spoken, offering it in sincerity is heart-service to God. Believers are not to feel confined to these special words, yet this prayer is more acceptable to God than long, tedious, oratorical prayers offered to be heard of men to impress people, which exalt the supposed good works of men from the self-righteous motive of desire to be praised of men. With the rest of that prayer it mentions all that is needed, short and embracing everything, and it is to be presented to God understandingly.
The prayer is a pattern and not words to repeat merely as a form or as the limit of petitions. It shows that prayers should be simple, earnest, and comprehensive, with needs presented to God and gratitude expressed for His mercies, yet petitions are not to be always limited to simply repeating it. Repeating it and then answering it by striving to live it in daily life belongs to cleansing the defiled soul temple, entering the conscience, closing the windows of the soul earthward and opening them heavenward, refreshing the memory with Bible principles, and keeping the mind clear and pure to distinguish between good and evil. Through this practice the Holy Spirit renews the mind and heart and gives strength to carry out high and holy purposes.
Though short, its few words are comprehensive, embracing all personal needs, spiritual blessings, and all that is essential for salvation, with gratitude for blessings received. It gives the substance of what people need and has depth of meaning not at first grasped.
The prayer is for daily use, to close personal petitions and morning devotions after special private prayer, to be repeated with heart and mind and soul and added to every prayer, and to be studied through the day as a lesson of the highest value. Its few words comprehend all personal needs, so offering it in sincerity after special private prayer keeps from asking amiss. Repeating it with heart and mind and soul gives peace to go forth to work knowing the asking was right, gives special evidence that Jesus is Helper, and brings the rich grace needed for the day. It is to be prayed in suffering when sleep is impossible, bringing help and mercy with relief from pain and gift of sleep, and its call to ask forgiveness is connected with recognizing that people are greatly indebted to God and belong to Him, so they should strive by good works to answer the prayer.
The prayer gives the pattern for public and social prayer, which is to be short, simple, clear, comprehensive, and right to the point to edify hearers. Its brevity contrasts with prayers that lecture rather than make a request, and with long, spiritless, worldwide, or sermon-like prayers. Prayer in public should ask God for soul need and for blessing upon oneself and those assembled then and there, coming to God and telling Him what is wanted and trusting the heavenly Father as a child trusts an earthly parent, rather than offering long, worldwide, oratorical prayers or preaching a sermon to God. Long prayers that lay out the whole burden of the heart belong in private closet prayer, since in public they kill interest and make meetings tedious, and prayer that is mere form without vital power fails to bless or edify and is better left unspoken.
As part of the Sermon on the Mount and the Lord's Prayer, the verse teaches heart religion and the far-reaching spirit and principles of God's law. It shows that the state of the heart regulates life and character, and that the claims of the law must be held in the heart and not only in outward conduct, a lesson that is the greatest and most difficult for new converts, without which labor for them is lost. It calls for walking in given light with perfect obedience to His commandments, which is always reasonable and just and less than which He cannot accept, since failure to walk in light separates from God and darkness comes in proportion as light has shone. It embraces everything earth's inhabitants need, expresses the soul's necessities and deals directly with daily needs in simple words that address thanks and needs to God, and living these lessons makes a deeper and more lasting impression than preaching them.
Practicing the prayer daily is the whole duty of man and lies at the foundation of the spring of all right action. Carrying out every phase of its principles makes men sensible, with minds that God Himself can control and guide. Taking in its deep and broad meaning and realizing its depth and breadth turns the heart from form and ceremony to planting those sanctifying principles within, and this makes the church what God desires it to be, the light of the world. Living that prayer brings people into close contact with Christ, so that at every step they receive His living power and heaven's help, with the Holy Spirit's renewing work in mind and heart and strength to carry out holy purposes.
The prayer must include others as well as self, recognizing God as Father and all people as brothers and sisters in one human family, for no one prays rightly when seeking a blessing only for himself. Its principles should be carefully studied and taught to children, including the precept to forgive as one would be forgiven and to learn patience under injuries, showing the Spirit of Christ by never growing weary of forgiving.
Meaning of Debts
In this petition debts means sins, trespasses, and indebtedness to God. Believers are taught by it to confess their sins to God and to ask for His mercy in keeping with His promise. The request joins receiving God's forgiveness with extending forgiveness to those who have sinned and trespassed against the one praying, in the same way and to the same measure. That includes forgiving words spoken against oneself, and its power comes from looking unto Jesus as Author and Finisher of faith. Following His example, who when unjustly accused did not appeal to the law, when reviled did not revile again, and when threatened did not retaliate, forbids extorting money from anyone for words spoken and forbids appealing to the law for redress when unjustly accused.
People are greatly indebted to God and belong to Him. They owe Him full devotion, so that withholding full devotion is itself a debt. The debt owed to Him would be great if He kept a reckoning, and people depend continually on His mercy and need to seek forgiveness for their sins. This petition belongs to the prayer Christ taught His disciples, which is to be added to every prayer and studied through the day as a lesson of the highest value, with believers striving by good works to answer the prayer. Receiving His pardon calls people to show others the same tender mercy, forbearance, and forgiveness rather than resentment or retaliation, and no provocation justifies harboring dislike or refusing to forgive another's trespasses.
Asking God to forgive indebtedness to Him is joined to forgiving what others owe and to releasing claims against them. The verse is a prayer to have one's own indebtedness canceled while releasing claims against other people for what they are believed to owe. In this application, forgiving another person's debt follows God's requirements for how one brother should treat another, and reflects the forgiveness sought from God.
Forgiveness Condition and Measure
Forgiveness from God cannot be separated from forgiving those who have done wrong, for the request for pardon is joined to the extending of pardon to others. Debts in the petition are sins, and believers are taught to ask for mercy for their own sins while forgiving those who have sinned against them. The verses that follow explain this joining as a condition, that the Father forgives those who forgive others but does not forgive those who refuse to do so. That warning is given for instruction and safety, calling for reformation so that people may escape the results of transgression. The prayer is daily, and its Author hears those who feel their need and pray with hearts opened to grace and power.
The little word as fixes the measure, for pardon is asked in the same manner and to the same extent that pardon is given to others. To pray it is to ask God to deal with the one praying as that one deals with fellow mortals, and to measure divine mercy toward the petitioner by the mercy extended to others. It cannot be prayed sincerely from the heart while remaining unforgiving, and few realize how serious this condition is. It condemns a hard, exacting spirit and lack of forgiveness even among brethren, since all are erring and need pity and must therefore show pity. When a humbled, confessing soul says God has forgiven him and asks forgiveness, the duty is to receive him back with rejoicing and to answer as pardon is hoped for, pardon is given, rather than judging or joining with the enemy to discourage him.
God is compassionate and freely pardons those who truly repent and confess their sins. He promises forgiveness to those who forgive others, but refuses forgiveness to those who refuse to forgive, a point singled out for forcible emphasis. The one who prays sets the conditions and asks that mercy toward him be measured by the mercy he extends, and this is the rule by which God will deal. Forgiveness is not received because pardon is given to others, but as pardon is given to others, and treatment of others shows whether unearned love has been made one's own. The ground of all forgiveness is that Christ died while sinners were yet sinners, and repentance and faith are the conditions of salvation, with trust placed not in own merits but in the merits of Christ's righteousness. Yet a person who refuses to show kindness and forgiveness to others will not receive God's forgiveness, and a spirit of forgiveness cherished willingly, freely and thoroughly is indispensable to receiving it.
An unforgiving spirit is inconsistent with asking God to forgive and with expecting such prayers to be heard. One who condemns and accuses others while seeking pardon for himself acts inconsistently, for genuine penitence produces humility and faith works through love, and those who do not show mercy cannot rightly ask for mercy. If forgiveness is refused to one who has caused hurt, the Lord's Prayer cannot be sincerely prayed, and bitterness must be rooted out, one's own hard words examined, and reconciliation sought rather than casting another out over a fault. Whoever refuses to forgive cuts off the channel through which divine mercy is received. Even when deeply hurt, grievances are not to be held nor injuries dwelt upon, but because pardon is hoped for from God, everyone who has done evil is to be pardoned. To cherish bitterness, animosity, revenge, or an unforgiving spirit while asking for forgiveness contradicts the prayer and asks God for the same hard treatment given to fellow human beings.
Cherishing bitterness, animosity, revenge, and malice toward fellow sinners while praying shows no true sense of its meaning. All depend on pardoning mercy every day and every hour, so keeping an unforgiving spirit reveals lack of understanding. Indulging an unforgiving spirit is a common sin and its results are pernicious.
Spirit and Scope of Forgiving
Forgiveness toward others must be offered freely and fully, as fully as pardon is hoped for from God, and as often and as willingly as Christ forgives, without ever growing weary of forgiving. Asking for pardon is asking to be pardoned in the same measure that others are pardoned, so the forgiven sinner forgives his brother willingly, freely and thoroughly. Forgiving others does not earn God's forgiveness, for the ground of all forgiveness is Christ's death and repentance and faith are the conditions of salvation, yet a spirit of forgiveness is indispensable to receiving forgiveness from God.
Forgiveness is to extend to everyone who has done evil, whether or not the offender admits the wrong, with compassion rather than nursing grievances, dwelling on injuries, or self-pity over injuries. Even when deeply hurt, grievances must not be held onto, because hope for pardon from God requires pardoning all who have done evil. When a brother gives offense and confesses his wrong he is to be freely and fully forgiven and treated as if the wrong had never been done, without waiting to judge whether his repentance is humble enough.
Receiving God's pardoning love calls for showing Christ's love and sympathy, tender mercy, forbearance, humility and patience with others' faults in remembrance of God's patience toward one's own failings. God compassionately and freely pardons those who truly repent and confess, and trust in Christ's sacrifice fills believers with gratitude and tender sympathy for other sinners, so that pride, coldness and revenge have no place in them. One who condemns and accuses others while seeking pardon for himself acts inconsistently, for genuine penitence produces humility and faith works through love, and one who refuses mercy to others cannot rightly ask mercy from God. No provocation justifies harboring dislike or refusing to forgive another's trespasses, and the measure of leniency shown to others should reflect the forgiveness wanted from God and from people.
A resentful, denunciatory, exacting, revengeful or retaliatory spirit in thought or action is unlike Jesus, conflicts with the prayer, and must be put away, with wrong borne patiently and judgment and vengeance left to God. Cherishing bitterness, animosity or revenge while asking God for pardon is ruled out, and forgiving love must be cherished especially in the home. Looking to Jesus as Author and Finisher of faith enables this forgiving spirit and rules out retaliation and seeking redress for personal offenses. It forbids extorting money from anyone for words spoken against him and forbids appealing to the law for redress when unjustly accused, following His example who when unjustly accused did not appeal to the law, when reviled did not revile again, and when threatened did not retaliate. Carrying out this principle in daily life and daily intercourse would bring a blessed and marked change in the church and the world and give convincing evidence and the most convincing testimony of genuine Bible religion.
Limits of Financial Forgiveness
A forgiving spirit does not lessen the duty to obey God nor cancel the claim of just obligation. Receiving pardon from God and forgiving others does not wipe out rightful debts, and praying to be forgiven does not require a creditor to give up just dues or rightful claims against debtors. Forgiveness between people belongs with asking God for forgiveness, yet it leaves lawful obligations standing.
When debtors are unable to pay, even when the inability comes from unwise management, they are not to be cast into prison, oppressed, or treated harshly. They are instead to be shown compassion, patience, and tenderness, treating them as one would wish to be treated in the same circumstances. Tenderness is especially due toward those in unavoidable poverty.
Such compassion does not mean encouraging idleness or indolence, nor requiring hard-working people to support those who are unwilling to work. It does not approve theft or fraud, which are not to go unpunished. Personal revenge and oppressive retaliation are contrary to Christ's spirit, so wrong is to be borne patiently while judgment and vengeance are left to God.
Living the Prayer Daily
The prayer must be lived by addressing grievances, confessing faults, correcting wrong impressions where possible, removing every stumbling block from a brother's path, and seeking reconciliation with every effort to do one's part in answering it. Pride of heart, refusal to confess, leaving a fellow worker to misapprehend or under a false impression, and allowing envy and evil surmising to destroy union and happiness hinder prayer and stand in the way of receiving blessing and peace. Gifts and prayers are not acceptable to God while this duty is left undone, and praying for forgiveness while refusing to make things right or to forgive those who have done wrong makes the prayer unacceptable. If not to blame for a misunderstanding the duty is to give an explanation that will remove it, and if to blame for leaving a wrong impression there is certain obligation to do all in power to make the wrong right. When a humbled, confessing soul says God has forgiven him and asks forgiveness, he is to be taken back with rejoicing and not looked upon indifferently, judged, or discouraged by uniting with the enemy, for no man has been placed as judge and Christ came to forgive everyone who says I repent and I am sorry for sin. The duty then is to clasp his hand and say as I hope to be forgiven I forgive.
The prayer tests whether professed faith is practiced, since estrangement and bitterness toward fellow believers conflict with praying it sincerely. Church members are to lay aside their differences and forgive one another as they wish to be forgiven. In the family circle the prayer repeated every day becomes a blessing that preserves unity. Parents should freely forgive children who yield to temptation, repent, and acknowledge their wrong, as freely as they hope to be forgiven by their heavenly Father, with forgiving love shown especially in the home. Its petition means being ever ready to forgive those who have wronged or offended, taking every measure to gain reconciliation and to remove impressions leading to alienation over supposed injustice, saying nothing to throw suspicion on brethren but going directly to those concerned, and conceding even one's own rights to cure difference and clear the moral atmosphere of the soul.
Each person has done more to need forgiveness than can be realized and must talk with God about personal dangers and defects of character instead of dwelling on the faults and errors of brethren. This requires going directly to one supposed to have done wrong, confessing unchristian feelings and wrong thoughts about influence, asking will you forgive me for grieving you, forgiving in return everything thought to be an injury because Christ has forgiven one's own mistakes, becoming one in heart and joining together in unity to offer petitions to the heavenly Father. Asking God for help while scolding, fretting, censuring, envying, or evil-surmising works against the prayer and destroys union and happiness. The converted pray this prayer from love for God and neighbor, loving one another as Christ loved them. This includes forgiving one who caused repeated pain as forgiveness is hoped for, forgiving those who have caused pain as forgiveness is hoped for, and being ever ready to forgive those who wrong or offend.
The measure of leniency shown to others should reflect the forgiveness wanted from God and from people. Asking God for forgiveness is incompatible with refusing to forgive someone who has hurt, so that without forgiving the Lord's Prayer cannot be sincerely prayed. Bitterness must be rooted out, one's own hard words examined, and reconciliation sought rather than casting someone out over a fault. Retaliation must be put away and the forgiving love of Jesus cherished in the heart, and this prepares the soul for Jesus to forgive.