And forgive us
The Greek word for "forgive" here is "ἀφίημι" (aphiēmi), which means to send away, let go, or release. In the context of this prayer, it signifies a plea for God to release us from the burden of our sins. This request acknowledges our dependence on God's grace and mercy. Historically, forgiveness was a central theme in Jewish teachings, emphasizing the need for repentance and divine pardon. The act of seeking forgiveness is a humbling acknowledgment of our imperfections and a recognition of God's sovereignty and compassion.

our debts
The term "debts" is translated from the Greek word "ὀφειλήματα" (opheilēmata), which can refer to financial obligations but, in this context, symbolizes moral and spiritual debts—our sins and transgressions against God. In Jewish tradition, sin was often viewed as a debt owed to God, requiring atonement. This metaphor highlights the seriousness of sin and the need for divine intervention to restore the broken relationship between humanity and God. It reminds believers of the weight of their sins and the necessity of seeking God's forgiveness to be spiritually free.

as we also have forgiven
The phrase underscores the reciprocal nature of forgiveness in Christian teaching. The Greek word "ἀφήκαμεν" (aphēkamen) is used here, indicating a past action of forgiving others. This reflects the biblical principle that receiving God's forgiveness is intrinsically linked to our willingness to forgive those who have wronged us. Historically, this concept is rooted in Jewish law and teachings, where forgiveness was a moral duty. It serves as a reminder that harboring unforgiveness can hinder our relationship with God and others, and that true forgiveness is an act of grace that mirrors God's own forgiveness.

our debtors
The word "debtors" comes from the Greek "ὀφειλέταις" (opheiletais), referring to those who owe us, not just in a financial sense but in terms of offenses or wrongs committed against us. This phrase calls believers to extend the same grace and mercy to others that they seek from God. In the historical context of Jesus' time, debts were a common part of life, and the release from such obligations was a powerful act of mercy. This teaching challenges Christians to embody the love and forgiveness of Christ, fostering reconciliation and peace in their relationships.

(12) Forgive us our debts.--Duty--i.e., that which we owe, or ought to do--and debts are, it may be noted, only different forms of the same word. A duty unfulfilled is a debt unpaid. Primarily, therefore, the words "our debts" represent sins of omission, and "trespasses" the transgression of a law, sins of commission. The distinction, however, though convenient, is more or less technical. Every transgression implies the non-fulfilment of duty in a more aggravated form, and the memory of both presents itself to the awakened conscience under the character of an ever-accumulating debt. Even the sins against our neighbour are, in this sense, debts which we have incurred to God; and as the past cannot be undone, they are debts which we can never pay. For us, therefore, the one helpful prayer is, "Forgive the debt," and the gospel which our Lord proclaimed was, that the Father was ready to forgive. The confession of the debt was enough to ensure its remission, and then there was to come the willing service of a grateful love instead of the vain attempt, which Pharisaism encouraged, to score up an account of good works, as part payment, and therefore as a set-off, reducing the amount of debt. The parables of the Two Debtors (Luke 7:41) and of the Unforgiving Creditor whose own debt had been forgiven (Matthew 18:23-35) were but expansions of the thought which we find in its germ in this clause of the Lord's Prayer.

In striking contrast with that clause is the claim of merit which insinuates itself so readily into the hearts of those who worship without the consciousness that they need forgiveness, and which uttered itself in the daring prayer attributed to Apollonius of Tyana, "Give me that which is my due--pay me, ye gods, the debts ye owe to me."

As we forgive our debtors.--The better reading gives, We have forgiven, as a completed act before we begin to pray. In the very act of prayer we are taught to remind ourselves of the conditions of forgiveness. Even here, in the region of the free grace of God, there is a law of retribution. The temper that does not forgive cannot be forgiven, because it is ipso facto a proof that we do not realise the amount of the debt we owe. We forget the ten thousand talents as we exact the hundred pence, and in the act of exacting we bring back that burden of the greater debt upon ourselves.

Up to this point, in the petitions of the Lord's Prayer, we may think of the Man Christ Jesus as having not only taught the Prayer, but Himself used it. During the years of youth and manhood it may well have been thus far the embodiment of the outpourings of His soul in communion with His Father. Even the prayer, "Give us this day our daily bread," whether we take it in its higher or its lower meaning, would be the fit utterance of His sense of dependence as the Son of Man. Can we think the same of the prayer, "Forgive us our debts?" It is, of course, opposed to the whole teaching of Scripture to believe that there dwelt on His human spirit the memory of a single transgression. In the fullest sense of the word He was without sin, the Just One, needing no repentance. And yet the analogy of those of His saints and servants who have followed most closely in the footsteps of His holiness may lead us to think it possible that even these words also may have had a meaning in which He could use them. In proportion as men attain holiness and cease to transgress, they gain a clearer perception of the infinite holiness of God, and seek to be made partakers of it. They would fain pray and praise and work for Him evermore, but though the spirit is willing, the flesh is weak. They are weary and faint, and they become more intensely conscious of the limits of their human powers as contrasted with the limitless range of their desires. In this sense, therefore, and strictly in reference to the limitations of the true, yet absolutely sinless, humanity which He vouchsafed to assume, it is just conceivable that He too Himself may have used this prayer. And we must remember also that He prayed as the Brother of mankind, as the representative of the race. The intensity of His sympathy with sinners, which was the condition of His atoning work (Hebrews 4:15), would make Him, though He knew no sin, to identify Himself with sinners. He would feel as if their transgressions were His transgressions, their debts His debts.

Verse 12. - And forgive us our debts, as we forgive our debtors. Forgive; a change in God's relation to us and our sins. No plea is urged, for the atonement had not yet been made. Our debts (τὰ ὀφειλήματα ἡμῶν) parallel passage in Luke, τὰς ἁμαρτίας ἡμῶν). It is probable that Matthew took one meaning, perhaps the more primary, and Luke another, perhaps the more secondary (cf. Gesenius, Thes,' s.v. הוב, and Professor Marshall, Expositor, IV. 3:281), of the original Aramaic word (חובא); but, as "debtors" comes in the next clause, it seems reasonable to suppose that Matthew represents the sense in which our Lord intended the word to be understood. Luke may have avoided it as too strongly Hebraic a metaphor, even though he does use ὀφειλέται of men in relation to God (Luke 13:4). The 'Didache,' 8, gives the singular, ὀφειλήν (cf. infra, Matthew 18:32), which Dr. Taylor ('Lectures,' p. 62) thinks is preferable. The singular, especially with "debtors" following, would very naturally be corrupted to the plural. Sins are termed "debts," as not rendering to God his due (Matthew 22:21; cf. 25:27). As we; Revised Version, as we also (ὡς καὶ ἡμεῖς). In the same way as we have - a comparison of fact, not of proportion (cf. Matthew 8:13; Matthew 18:33). (For the thought, cf. Ecclus. 28:2.) Luke's "for we ourselves also" (καὶ γὰρ αὐτοί) lays more stress on our forgiving others being a reason for God forgiving us. Forgive; Revised Version, have forgiven, in the past (aorist). Luke's present is of the habit. Our debtors. Luke individualizes (παντὶ ὀφείλοντι ἡμῖν

Parallel Commentaries ...


And
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

forgive
ἄφες (aphes)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's 863: From apo and hiemi; to send forth, in various applications.

us
ἡμῖν (hēmin)
Personal / Possessive Pronoun - Dative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

our
ἡμῶν (hēmōn)
Personal / Possessive Pronoun - Genitive 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

debts,
ὀφειλήματα (opheilēmata)
Noun - Accusative Neuter Plural
Strong's 3783: A debt, offense, sin. From opheilo; something owed, i.e. a due; morally, a fault.

as
Ὡς (Hōs)
Adverb
Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

we
ἡμεῖς (hēmeis)
Personal / Possessive Pronoun - Nominative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

also
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

have forgiven
ἀφήκαμεν (aphēkamen)
Verb - Aorist Indicative Active - 1st Person Plural
Strong's 863: From apo and hiemi; to send forth, in various applications.

our
ἡμῶν (hēmōn)
Personal / Possessive Pronoun - Genitive 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

debtors.
ὀφειλέταις (opheiletais)
Noun - Dative Masculine Plural
Strong's 3781: From opheilo; an ower, i.e. Person indebted; figuratively, a delinquent; morally, a transgressor.


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NT Gospels: Matthew 6:12 Forgive us our debts as we also (Matt. Mat Mt)