Matteo 6:12 Commento

Christ having, in the former chapter, armed his disciples against the corrupt doctrines and opinions of the scribes and Pharisees, especially in their expositions of the law (that was called their leaven, Mat 16:12), comes in this chapter to warn them against their corrupt practices, against the two sins which, though in their doctrine they did not justify, yet in their conversation they were notoriously guilty of, and so as even to recommend them to their admirers: these were hypocrisy and worldly-mindedness, sins which, of all others, the professors of religion need most to guard against, as sins that most easily beset those who have escaped the grosser pollutions that are in the world through lust, and which are therefore highly dangerous. We are here cautioned, I. Against hypocrisy; we must not be as the hypocrites are, nor do as the hypocrites do. 1. In the giving of alms (Mat 6:1-4). 2. In prayer (Mat 6:5-8). We are here taught what to pray for, and how to pray (Mat 6:9-13); and to forgive in prayer (Mat 6:14, Mat 6:15). 3. In fasting (Mat 6:16-18). II. Against worldly-mindedness, 1. In our choice, which is the destroying sin of hypocrites (Mat 6:19-24). 2. In our cares, which is the disquieting sin of many good Christians (Mat 6:25-34).

Take heed that ye do not your alms before men,.... Some copies read, "take heed that ye do not your righteousness", &c. which is a very good reading: but then, by "righteousness", is not meant righteousness, as comprehending all other righteous acts, as particularly alms, prayer, and fasting, hereafter mentioned; but alms only; nothing being more common with the Jews than to call alms "righteousness": and whatever word Matthew made use of, there is no doubt to be made of it, but this was the word Christ used. Now alms was so called, because it is a righteous action, which ought to be performed; and to withhold from the poor what is meet, is to deal unrighteously: hence we read of the "mammon of unrighteousness"; by which is meant, not money unrighteously got, but that which is unrighteously kept from the poor: also it might be so called, because the Jews very much placed their justifying righteousness before God in the performance of it: let us first see how, according to them, it was to be done, and then what confidence they placed in it, and how much they made use of it. The account Maimonides (f) gives is as follows, who observes: that "we are bound to take heed to the commandment of alms more than all the affirmative commands; because alms is a sign of a "righteous" man, the seed of Abraham our father; as it is said, in Gen 18:19. Nor is the throne of Israel established, nor can the law of truth stand, but by alms; as it is said, Pro 16:19. Nor shall Israel be redeemed, but by alms, according to Isa 1:27. There are (says he) eight degrees in giving alms, the one above another; the highest, than which there is none higher, is this; when one relieves an Israelite, and gives him a gift, or lends to him, or takes him into partnership, or finds him work, so that he strengthens his hands before he stands in need of asking; and of this it is said, and "thou shalt relieve him, a stranger and a sojourner, that he may live with thee": which is as much as to say, relieve him before he falls, and is brought to necessity. The next to this is, when a man gives alms to the poor, and he knows not to whom he gives; nor does the poor man know of whom he receives; for, behold, this is doing it for the sake of it; as the chamber of secrets, which was in the sanctuary, into which righteous men privately put, and the poor children of good men were privately supported: and the next to this is, when a man puts into the alms chest: and a man does not put into the alms chest except he knows that the governor is faithful and wise, and knows how to manage as should be; such an one as R. Chananiah ben Tradion. The next to this is, when the giver knows to whom he gives, but the poor man does not know from whom he receives; as the great ones of the wise men, who used to go secretly, and cast their money at the doors of the poor; and this is right to do, and a good method it is when the governors of alms do not dispose aright. The next to this is, when the poor man knows of whom he takes, but does not know the giver; as the great men among the wise men, who used to bind up their money in linen cloths, and put them behind them, and the poor came and took them, that they might not be ashamed. The next to this is, when a man puts it into his hands before he asks. The next to this is, when he gives to him after he has asked. The next to this is, when he gives to him less than is proper, with a pleasant countenance. The next to this is, when he gives with grief.'' Now this work, or duty, they magnify at a very great rate: not content to say (g), that "he that does alms, does that which is more excellent than all offerings;'' they further affirm (h), that "giving of alms and beneficence , "are equal to the whole law";'' or, it is all one as if a man performed the whole law. Moreover, they give (i) out, "that whoever takes of his goods, and does alms with them, he shall be delivered from the "damnation of hell".'' Yea, they reckon that this gives a right and title to eternal life (k). "He that says, let this "sela", or "shekel", be for alms, that his children may live, and that he may be worthy of the life of the world to come, lo! this is , "a perfect righteous man".'' Or, as elsewhere (l) expressed, "let this sela be for alms, that my son may live, and that he may be a son of the world to come; lo! this is a perfect righteous man.'' Thus, you see, they looked upon it as their righteousness; and what made them heirs of heaven, and gave them a title to eternal glory. Now our Lord advises them to take heed, as what would be of bad consequence, and very detrimental to them, that they did not their alms before men, to be seen of them; not but alms may be lawfully done before, or in the sight of men, and a good end may be answered by it; namely, to stir up others to acts of liberality; but then this must not be done with this view, to be seen of men, in order to gain their applause, and a good name among them, otherwise, ye have no reward of your Father, which is in heaven. You expect a reward, and a very great one, for your alms; but if you do them only to raise your credit, and gain esteem among men, you have your reward already with men: nor must you expect any from God, since you seek not his glory, but your own. When a man's self, and not the glory of God, is the chief end of any action, that cannot be called a good work, nor will it have any reward; whereas a good work, which springs from a principle of grace, and is directed to the glory of God, will have a reward, not of debt, but of grace, from whence it arises. (f) Hilch. Mattanot Anayim, c. 10. sect. 1. 7, 8, 9, 10, 11, 12, 13, 14. (g) T. Bab. Succa, fol. 49. 2. (h) T. Hieros. Peah, fol. 15. 2, 3. (i) T. Bab. Gittin, fol. 7. 1, 2. (k) T. Bab. Roshhashanah, fol. 4. 1. Bava Bathra, fol. 10. 2. (l) T. Bab. Pesachim, fol. 8. 1, 2.

And forgive us our debts,.... Nothing is more frequent in the Jewish writings than to call sins "debts"; and the phrase, of forgiving, is used both of God and men. Thus the prayer of Solomon is paraphrased (y) by the Targumist: "and hear thou the petition of thy servant, and of thy people Israel, which they shall make before this place; and do thou receive it from the place of the house of thy Shekinah, from heaven; and do thou accept their prayer , "and forgive their debts".'' So Joseph's brethren signify to him, that it was their father's orders to say unto him, "forgive, I pray thee now, the trespass of thy brethren, and their sin"; which is rendered by the Chaldee paraphrasts (z) , "forgive the debts" of thy brethren, and their sins. Accordingly, by "debts" are meant sins here, as appears from Luk 11:4 where it is read, "and forgive us our sin". These are called "debts"; not because they are so in themselves, for then it would be right to do them; debts should be paid; they are not debts we owe to God, but are so called, because on account of them we owe satisfaction to the law and justice of God: the proper debts we owe to God are love, obedience, and gratitude; and in default of these, we owe the debt of punishment. Now these debts are numerous, and we are incapable of paying, nor can any mere creature pay them for us; wherefore, we are directed to pray, that God would forgive them, or remit the obligation to punishment we lie under, on account of sin. This petition supposes a sense, acknowledgment, and confession of sin, and of inability to make satisfaction for it; and that God only can forgive it, who does, for Christ's sake, and on account of his blood, sacrifice, and satisfaction: what is here requested is a manifestation and application of pardon to the conscience of a sensible sinner; which, as it is daily needed, is daily to be asked for. The argument, or reason used, is, as we forgive our debtors; which is to be understood not so much of pecuniary debtors, though they are to be forgiven, when poor and unable to pay; but of such who have offended, or done real injuries to others, either by word or deed: the injuries of enemies, the unkindness of friends, all sorts of offences, are to be forgiven by us; and not only so, but we are to pray to God to forgive them also. Now this is mentioned, not as if our forgiving others is the cause of God's forgiving us, or the model of it, or as setting him an example, or as if his and our forgiving were to be compared together, since these will admit of no comparison; but this is an argument founded upon God's own promise and grace, to forgive such who have compassion on their fellow creatures. (y) Targum in 2 Chron. vi. 21. (z) Targum Onkelos & Jon. ben Uzziel in Gen. l. 17. Vid. Targum in 1 Chron. iv. 18. & in Cant. i. 1. & in Gen. iv. 13. & passim.

Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever. Thrice in the day thus pray.

Having considered God's generosity, we pray next for His indulgence.  For, of what benefit is food if, in reality, we are bent on it like a bull on his victim? Our Lord knew that He alone was without sin. Therefore, He taught us to say in prayer: 'Forgive us our trespasses.' A prayer for pardon is an acknowledgment of sin, since one who asks for pardon confesses his guilt. Thus, too, repentance is shown to be acceptable to God, because God wills this rather than the death of the sinner. Now, in Scripture, 'debt' is used figuratively to mean sin, because of this analogy: When a man owes something to a judge and payment is exacted from him, he does not escape the just demand unless excused from the payment of the debt, just as the master forgave the debt to that servant.  Now, this is the point of the whole parable: Just as the servant was freed by his lord, but failed in turn to be merciful to his debtor and therefore, when brought before his lord, was handed over to the torturer until he paid the last penny, that is, the least and last of his faults, (Christ) intended by this parable to get us, also, to forgive our debtors. This is expressed elsewhere under this aspect of prayer; 'Forgive,' He said, 'and you shall be forgiven.' And when Peter asked if one should forgive his brother seven times, our Lord said, 'Rather, seventy times seven times,' that He might improve upon the Law, for in Genesis vengeance was demanded of Cain seven times, of Lamech seventy times seven.

(Tr. vii. 15.) After supply of food, next pardon of sin is asked for, that he who is fed of God may live in God, and not only the present and passing life be provided for, but the eternal also; whereunto we may come, if we receive the pardon of our sins, to which the Lord gives the name of debts, as he speaks further on, I forgave thee all that debt, because thou desiredst me. (Mat. 18:32.) How well is it for our need, how provident and saving a thing, to be reminded that we are sinners compelled to make petition for our offences, so that in claiming God's indulgence, the mind is recalled to a recollection of its guilt. That no man may plume himself with the pretence of innocency, and perish more wretchedly through self-exaltation, he is instructed that he commits sin every day by being commanded to pray for his sins. (ubi sup.) He then who taught us to pray for our sins, has promised us that His fatherly mercy and pardon shall ensue. But He has added a rule besides, binding us under the fixed condition and responsibility, that we are to ask for our sins to be forgiven in such sort as we forgive them that are in debt to us.

22. After this we also entreat for our sins, saying, "And forgive us our debts, as we also forgive our debtors." After the supply of food, pardon of sin is also asked for, that he who is fed by God may live in God, and that not only the present and temporal life may be provided for, but the eternal also, to which we may come if our sins are forgiven; and these the Lord calls debts, as He says in His Gospel, "I forgave thee all that debt, because thou desiredst me." And how necessarily, how providently and salutarily, are we admonished that we are sinners, since we are compelled to entreat for our sins, and while pardon is asked for from God, the soul recalls its own consciousness of sin! Lest any one should flatter himself that he is innocent, and by exalting himself should more deeply perish, he is instructed and taught that he sins daily, in that he is bidden to entreat daily for his sins. Thus, moreover, John also in his epistle warns us, and says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, the Lord is faithful and just to forgive us our sins." In his epistle he has combined both, that we should entreat for our sins, and that we should obtain pardon when we ask. Therefore he said that the Lord was faithful to forgive sins, keeping the faith of His promise; because He who taught us to pray for our debts and sins, has promised that His fatherly mercy and pardon shall follow. 23. He has clearly joined herewith and added the law, and has bound us by a certain condition anti engagement, that we should ask that our debts be forgiven us in such a manner as we ourselves forgive our debtors, knowing that that which we seek for our sins cannot be obtained unless we ourselves have acted in a similar way in respect of our debtors. Therefore also He says in another place, "With what measure ye mete, it shall be measured to you again." And the servant who, after having had all his debt forgiven him by his master, would not forgive his fellow-servant, is cast back into prison; because he would not forgive his fellow-servant, he lost the indulgence that had been shown to himself by his lord. And these things Christ still more urgently sets forth in His precepts with yet greater power of His rebuke. "When ye stand praying," says He, "forgive if ye have aught against any, that your Father which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive you your trespasses." There remains no ground of excuse in the day of judgment, when you will be judged according to your own sentence; and whatever you have done, that you also will suffer. For God commands us to be peacemakers, and in agreement, and of one mind in His house; and such as He makes us by a second birth, such He wishes us when new-born to continue, that we who have begun to be sons of God may abide in God's peace, and that, having one spirit, we should also have one heart and one mind. Thus God does not receive the sacrifice of a person who is in disagreement, but commands him to go back from the altar and first be reconciled to his brother, that so God also may be appeased by the prayers of a peace-maker. Our peace and brotherly agreement is the greater sacrifice to God,-and a people united in one in the unity of the Father, and of the Son, and of the Holy Spirit. 24. For even in the sacrifices which Abel and Cain first offered, God looked not at their gifts, but at their hearts, so that he was acceptable in his gift who was acceptable in his heart. Abel, peaceable and righteous in sacrificing in innocence to God, taught others also, when they bring their gift to the altar, thus to come with the fear of God, with a simple heart, with the law of righteousness, with the peace of concord. With reason did he, who was such in respect of God's sacrifice, become subsequently himself a sacrifice to God; so that he who first set forth martyrdom, and initiated the Lord's passion by the glory of his blood, had both the Lord's righteousness and His peace. Finally, such are crowned by the Lord, such will be avenged with the Lord in the day of judgment; but the quarrelsome and disunited, and he who has not peace with his brethren, in accordance with what the blessed apostle and the Holy Scripture testifies, even if he have been slain for the name of Christ, shall not be able to escape the crime of fraternal dissension, because, as it is written, "He who hateth his brother is a murderer" and no murderer attains to the kingdom of heaven, nor does he live with God. He cannot be with Christ, who had rather be an imitator of Judas than of Christ. How great is the sin which cannot even be washed away by a baptism of blood-how heinous the crime which cannot be expiated by martyrdom!

Then forasmuch as it comes to pass that we sin even after the washing of regeneration, He, showing His love to man to be great even in this case, commands us for the remission of our sins to come unto God who loves man, and thus to say, "Forgive us our debts, as we also forgive our debtors." Seest thou surpassing mercy? After taking away so great evils, and after the unspeakable greatness of His gift, if men sin again, He counts them such as may be forgiven. For that this prayer belongs to believers, is taught us both by the laws of the church, and by the beginning of the prayer. For the uninitiated could not call God Father. If then the prayer belongs to believers, and they pray, entreating that sins may be forgiven them, it is clear that not even after the laver is the profit of repentance taken away. Since, had He not meant to signify this, He would not have made a law that we should so pray. Now He who both brings sins to remembrance, and bids us ask forgiveness, and teaches how we may obtain remission and so makes the way easy; it is perfectly clear that He introduced this rule of supplication, as knowing, and signifying, that it is possible even after the font to wash ourselves from our offenses; by reminding us of our sins, persuading us to be modest; by the command to forgive others, setting us free from all revengeful passion; while by promising in return for this to pardon us also, He holds out good hopes, and instructs us to have high views concerning the unspeakable mercy of God toward man. But what we should most observe is this, that whereas in each of the clauses He had made mention of the whole of virtue, and in this way had included also the forgetfulness of injuries (for so, that "His name be hallowed," is the exactness of a perfect conversation; and that "His will be done," declares the same thing again: and to be able to call God "Father," is the profession of a blameless life; in all which things had been comprehended also the duty of remitting our anger against them that have transgressed): still He was not satisfied with these, but meaning to signify how earnest He is in the matter, He sets it down also in particular, and after the prayer, He makes mention of no other commandment than this, saying thus: "For if ye forgive men their trespasses, your heavenly Father also will forgive you." So that the beginning is of us, and we ourselves have control over the judgment that is to be passed upon us. For in order that no one, even of the senseless, might have any complaint to make, either great or small, when brought to judgment; on thee, who art to give account, He causes the sentence to depend; and "in what way soever thou hast judged for thyself, in the same," saith He, "do I also judge thee." And if thou forgive thy fellow servant, thou shalt obtain the same favor from me; though indeed the one be not equal to the other. For thou forgivest in thy need, but God, having need of none: thou, thy fellow slave; God, His slave: thou liable to unnumbered charges; God, being without sin. But yet even thus doth He show forth His lovingkindness towards man. Since He might indeed, even without this, forgive thee all thine offenses; but He wills thee hereby also to receive a benefit; affording thee on all sides innumerable occasions of gentleness and love to man, casting out what is brutish in thee, and quenching wrath, and in all ways cementing thee to him who is thine own member. For what canst thou have to say? that thou hast wrongfully endured some ill of thy neighbor? (For these only are trespasses, since if it be done with justice, the act is not a trespass.) But thou too art drawing near to receive forgiveness for such things, and for much greater. And even before the forgiveness, thou hast received no small gift, in being taught to have a human soul, and in being trained to all gentleness. And herewith a great reward shall also be laid up for thee elsewhere, even to be called to account for none of thine offenses. What sort of punishment then do we not deserve, when after having received the privilege, we betray our salvation? And how shall we claim to be heard in the rest of our matters, if we will not, in those which depend on us, spare our own selves?

In the Gospel, entitled The Gospel according to the Hebrews, 'supersubstantialis' is rendered 'mohar,' that is 'to-morrow's;' so that the sense would be, Give us today to-morrow's bread; i. e. for the time to come.

(De Don. Pers. 5.) With this weapon the Pelagian heretics received their deathblow, who dare to say that a righteous man is free altogether from sin in this life, and that of such is at this present time composed a Church, having neither spot nor wrinkle. (Serm. in Mont. ii. 8.) This is not said of debts of money only, but of all things in which any sins against us, and among these also of money, because that he sins against you, who does not return money due to you, when he has whence he can return it. Unless you forgive this sin you cannot say, Forgive us our debts, as we forgive our debtors. (Enchir. 73.) Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled, though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be any thing hard in loving him, as there was when he was in active enmity.

“Forgive us our debts, as we forgive our debtors” Is this necessary except in this life? For in the other we shall have no debts. For what are debts but sins? See, ye are on the point of being baptized; then all your sins will be blotted out: none whatever will remain. Whatever evil ye have done, in deed, or word, or desire, or thought, all will be blotted out. And yet if in the life which is after baptism there were security from sin, we should not learn such a prayer as this, “Forgive us our debts.” Only let us by all means do what comes next, “As we forgive our debtors.”

It is certainly a bargain to be reckoned with when we say, “Forgive us our trespasses as we forgive those who trespass against us.” We can be sure that we have violated that rule if we do not forgive those who ask our pardon, since we too want to be forgiven by our most generous Father with respect to those who seek pardon from us. Now, as to that commandment by which we are ordered to pray for our enemies, we are not ordered to pray for those who seek forgiveness. For such persons are not enemies. In no way, however, can someone really say that he is praying for a person he does not know. Therefore it must be said that we should forgive all sins committed against us if we want the Father to forgive what we have committed.

With what hope then does he pray, who cherishes hatred against another by whom he has been wronged? As he prays with a falsehood on his lips, when he says, I forgive, and does not forgive, so he asks indulgence of God, but no indulgence is granted him. There are many who, being unwilling to forgive those that trespass against them, will not use this prayer. How foolish! First, because he who does not pray in the manner Christ taught, is not Christ's disciple; and secondly, because the Father does not readily hear any prayer which the Son has not dictated; for the Father knows the intention and the words of the Son, nor will He entertain such petitions as human presumption has suggested, but only those which Christ's wisdom has set forth.

Hyperichius said, ‘Snatch your neighbour from his sins, so far as you can, and refrain from condemning him, for God does not reject those who turn to him. Let no evil word about your brother stay in your mind, so that you can say, “Forgive us our debts, as we also forgive our debtors” (Mt. 7:12).’

(Mor. x. 15.) That good which in our penitence we ask of God, we should first turn and bestow on our neighbour.

But behold, our enemy has grievously sinned against us, inflicted losses, harmed those who helped, persecuted those who loved. These things would need to be retained if our own sins were not to be forgiven. For our Advocate has composed a prayer for us in our case; and he who is the Advocate is himself the Judge of that same case. Moreover, he inserted a condition into the prayer he composed, saying: Forgive us our debts, as we also forgive our debtors. Therefore, since he who stood forth as Advocate comes as Judge, he who made the prayer hears it. Either, then, we say without doing it, Forgive us our debts, as we also forgive our debtors, and by saying this we bind ourselves all the more; or perhaps we omit this condition in our prayer, and our Advocate does not recognize the prayer he composed, and immediately says to himself: I know what I instructed; this is not the prayer I made. What then must we do, brothers, except extend the affection of true charity to our brothers? Let no malice remain in our heart. Let almighty God consider our charity toward our neighbor, so that he may extend his mercy to our iniquities. Remember what we are admonished: Forgive, and you will be forgiven. Behold, something is owed to us, and we owe. Let us therefore forgive what is owed to us, so that what is owed by us may be forgiven. But the mind resists these things, and wants to fulfill what it hears, yet still struggles against it. We stand at the martyr's tomb, knowing by what death he reached the heavenly kingdom. If we do not lay down our body for Christ, let us at least conquer our spirit. God is appeased by this sacrifice; he approves in the judgment of his mercy the victory of our peace. For he beholds the struggle of our heart; and he who rewards the victorious afterward now helps those who are fighting, through our Lord Jesus Christ his Son, who lives and reigns with him in the unity of the Holy Spirit, God, through all ages of ages.

"And forgive us our debts, as we forgive our debtors." Because we sin even after our baptism, we beseech Him to forgive us. But forgive us as we forgive others: if we remember wrongs, God will not forgive us. God takes me as the pattern He will follow: what I do to another, He does to me.

And forgive us our debts. Here he begins to set forth the petitions that pertain to the removal of evil, and first he sets forth the petition by which the chief evil is removed, namely, the evil of guilt; hence: And forgive us. It is repugnant that a man who lives on the things of God should live against God. Debts are sins, because for sins we are obligated to God by a debt; for if you received something unjustly from another, you are bound to restitution. And because when you sin you usurp what is God's — for it belongs to God that every will be regulated according to the will of God — therefore you take away what is God's and are bound to restitution. But you pay when, against your own will, you endure something according to the will of God: "I forgave you all that debt" (Mt 18:32). Forgive us, therefore, our debts, i.e., sins: "Forgive me, that I may be refreshed" (Ps 39:13). By this statement, two heresies are refuted, namely, those of Pelagius and Novatian. Pelagius said that some perfect men in this life could live without sin and fulfill Ephesians (5:27): "That he might present a glorious Church." But if this were so, then we would not say forgive us: "The righteous man falls seven times" (Pr 24:16); "If we say that we have no sin" (1 Jn 1:8). Novatian said that a man who sins mortally after Baptism cannot do penance; but if this were so, then we would say forgive us in vain: "He gave them power to become sons of God" (Jn 1:12), namely, through the adoption of grace. As we also forgive our debtors. Debtors can be so in two ways: either because they have sinned against us, or because they owe money. He does not urge us to forgive these second debts, but any sins whatsoever, even in the taking away of temporal goods; for it would be unworthy to seek pardon from God and not give it to a fellow servant: "Man harbors anger against man" (Sir 28:3); "Forgive your neighbor" (Sir 28:2). But what is to be said about those who are unwilling to forgive and yet say Our Father? It seems that they should never say it, because they are lying. Hence it is said that some used to omit this clause: as we also forgive. But this is disproved by Chrysostom in two ways: first, because it does not preserve the form of the Church in praying; secondly, because the prayer is not acceptable to God when it does not preserve what Christ dictated. Hence it must be said that one does not sin by saying Our Father, however much he is in rancor and grave sin, because such persons ought to do whatever good they can — almsgiving, prayers, and the like — which are dispositive for the recovery of grace. Nor does he lie, because this prayer is not poured forth in one's own person but in that of the whole Church, and it is certain that the Church forgives debts to all who are in the Church. But such a person loses the fruit, because only those who forgive obtain the fruit. But it seems that not only those who forgive offenses obtain the fruit. But it should be known that Augustine resolves this as far as it pertains to the present matter, because regarding the love of enemies it was said above that God wishes us to forgive offenses on the same terms as he himself forgives us our faults; but he does not forgive except those who ask. And therefore whoever is so disposed that he is ready to grant pardon to one who asks does not lose the fruit, provided that in general he does not hate anyone, as was said above.

There are some men of great wisdom and fortitude who, because they trust too much in their own strength, do not wisely carry out what they attempt, and they do not bring to completion that which they have in mind. "Designs are strengthened by counsels." It must be known that the Holy Ghost who gives fortitude also gives counsel. Every good counsel concerning the salvation of man is from the Holy Ghost. Thus, counsel is necessary for man when he is in difficulty, just as is the counsel of physicians when one is ill. When man falls into spiritual illness through sin, he must look for counsel in order to be healed. This necessity for counsel on the part of the sinner is shown in these words: "Wherefore, O king, let my counsel be acceptable to thee, and redeem thou thy sins with alms." The best counsel, therefore, against sin is alms and mercy. Hence, the Holy Spirit teaches sinners to seek and to pray: "Forgive us our trespasses." We owe God that which we have taken away from His sole right; and this right of God is that we do His will in preference to our own will. Now, we take away from God's right when we prefer our will to God's will, and this is a sin. Sins, therefore, are our trespasses. And it is the counsel of the Holy Spirit that we ask God pardon for our sins, and so we say: "Forgive us our trespasses." We can consider these words in three ways: (1) Why do we make this petition? (2) How may it be fulfilled? (3) What is required on our part? WHY DO WE MAKE THIS PETITION? It must be known that from this petition we can draw two things that are necessary for us in this life. One is that we be ever in a state of salutary fear and humility. There have been some, indeed, so presumptuous as to say that man could live in this world and by his own unaided strength avoid sin. But this condition has been given to no one except Christ, who had the Spirit beyond all measure, and to the Blessed Virgin, who was full of grace and in whom there was no sin. "And concerning whom," that is, the Virgin, "when it is a question of sin I wish to make no mention," says St. Augustine. But for all the other Saints, it was never granted them that they should not incur at least venial sin: "If we say that we have no sin, we deceive ourselves and the truth is not in us." And, moreover, this very petition proves this; for it is evident that all Saints and all men say the "Our Father" in which is contained "Forgive us our trespasses." Hence, all admit and confess that they are sinners or trespassers. If, therefore, you are a sinner, you ought to fear and humble yourself. Another reason for this petition is that we should ever live in hope. Although we be sinners, nevertheless we must not give up hope, lest our despair drive us into greater and different kinds of sins. As the Apostle says: "Who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness." It is, therefore, of great help that we be ever hopeful; for in the measure that man is a sinner, he ought to hope that God will forgive him if he be perfectly sorry for sin and be converted. This hope is strengthened in us when we say: "Forgive us our trespasses." The Novatiani destroyed this hope, saying that one who has sinned but once after Baptism can never look for mercy. But this is not true, if Christ spoke truly when He said: "I forgave thee all the debt, because thou besoughtest Me." In whatsoever day, therefore, you ask, you can receive mercy if with sorrow for sin you make your prayer. Both fear and hope arise from this petition. For all sinners who are contrite and confess their guilt, receive mercy. Hence, this petition is necessary. THE FULFILLMENT OF THIS PETITION Concerning the second consideration of this petition (viz., how it may be fulfilled), it must be known that there are two factors in sin: the fault by which God is offended, and the punishment which is due because of this fault. But the sin is taken away in contrition which goes with the purpose to confess and make satisfaction: "I said: I will confess against myself my injustice to the Lord. And Thou hast forgiven the wickedness of my sin." One has no need to fear then, because for the remission of a fault contrition with a purpose to confess is sufficient. But one might say: "If sin is thus taken away when a man is contrite, of what necessity is the priest?" To this it must be said that God does forgive the sin in contrition, and eternal punishment is changed to temporal, but nevertheless the debt of temporal punishment remains. If one should die without confession, not out of contempt for it but prevented from it, one would go to purgatory, where the punishment, as St. Augustine says, is very great. When you confess, the priest absolves you of this punishment in virtue of the keys to which you subject yourself in confession. When, therefore, one has confessed, something of this punishment is taken away; and similarly when he has again confessed, and it could be that after he has confessed many times, all would be remitted. The successors of the Apostles found another mode of remission of this punishment, namely, the good use of indulgences, which have their force for one living in the state of grace, to the extent that is claimed for them and as indicated by the grantor. That the Pope can bring this about, is sufficiently evident. Many holy men have accomplished much good, and they have not greatly sinned, at least not mortally; and these good deeds were done for the common use of the Church. Likewise the merits of Christ and the Blessed Virgin are, as it were, in a treasury; and from it the Supreme Pontiff and they who are by him permitted can dispense these merits where it is necessary. Thus, therefore, sins are taken away not only as regards their guilt by contrition, but also as regards punishment for them in confession and through indulgences. WHAT MUST WE DO? Concerning the third consideration of this petition, it must be known that on our part we are required to forgive our neighbor the offenses which he commits against us. Thus, we say: "As we forgive those who trespass against us." Otherwise God would not forgive us: "Man to man reserveth anger: and doth he seek remedy of God?" "Forgive and you shall be forgiven." Therefore, only in this petition is there a condition when it says: "As we forgive those who trespass against us." If you do not forgive, you shall not be forgiven. But you may think, "I shall say what goes first in the petition, namely, 'forgive us,' but that 'As we forgive those who trespass against us,' I shall not say." Would you seek to deceive Christ? You certainly do not deceive Him. For Christ who made this prayer remembers it well, and cannot be deceived. If therefore, you say it with the lips, let the heart fulfill it. But one may ask whether he who does not intend to forgive his neighbor ought to say: "As we forgive those who trespass against us." It seems not, for such is a lie. But actually it must be said that he does not lie, because he prays not in his own person, but in that of the Church which is not deceived, and, therefore the petition itself is in the plural number. And it must also be known that forgiveness is twofold. One applies to the perfect, where the one offended seeks out the offender: "Seek after peace." The other is common to all, and to it all are equally bound, that one offended grant pardon to the one who seeks it: "Forgive thy neighbor if he hath hurt thee; and then shall thy sins be forgiven to thee when thou prayest." And from this follows that other beatitude: "Blessed are the merciful." For mercy causes us to have pity on our neighbor.

The second good is eternal life, to which sin is contrary: because eternal life is lost by sin. And so to remove this evil we pray: "Forgive us our trespasses as we forgive those who trespass against us."

FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18) Take heed that ye do not your alms--But the true reading seems clearly to be "your righteousness." The external authority for both readings is pretty nearly equal; but internal evidence is decidedly in favor of "righteousness." The subject of the second verse being "almsgiving" that word--so like the other in Greek--might easily be substituted for it by the copyist: whereas the opposite would not be so likely. But it is still more in favor of "righteousness," that if we so read the first verse, it then becomes a general heading for this whole section of the discourse, inculcating unostentatiousness in all deeds of righteousness--Almsgiving, Prayer, and Fasting being, in that case, but selected examples of this righteousness; whereas, if we read, "Do not your alms," &c., this first verse will have no reference but to that one point. By "righteousness," in this case, we are to understand that same righteousness of the kingdom of heaven, whose leading features--in opposition to traditional perversions of it--it is the great object of this discourse to open up: that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (Mat 5:20). To "do" this righteousness, was an old and well-understood expression. Thus, "Blessed is he that doeth righteousness at all times" (Psa 106:3). It refers to the actings of righteousness in the life--the outgoings of the gracious nature--of which our Lord afterwards said to His disciples, "Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples" (Joh 15:8). before men, to be seen of them--with the view or intention of being beheld of them. See the same expression in Mat 5:28. True, He had required them to let their light so shine before men that they might see their good works, and glorify their Father which is in heaven (Mat 5:16). But this is quite consistent with not making a display of our righteousness for self-glorification. In fact, the doing of the former necessarily implies our not doing the latter. otherwise ye have no reward of your Father which is in heaven--When all duty is done to God--as primarily enjoining and finally judging of it--He will take care that it be duly recognized; but when done purely for ostentation, God cannot own it, nor is His judgment of it even thought of--God accepts only what is done to Himself. So much for the general principle. Now follow three illustrations of it. Almsgiving (Mat 6:2-4).

And forgive us our debts--A vitally important view of sin, this--as an offense against God demanding reparation to His dishonored claims upon our absolute subjection. As the debtor in the creditor's hand, so is the sinner in the hands of God. This idea of sin had indeed come up before in this discourse--in the warning to agree with our adversary quickly, in case of sentence being passed upon us, adjudging us to payment of the last farthing, and to imprisonment till then (Mat 5:25-26). And it comes up once and again in our Lord's subsequent teaching--as in the parable of the creditor and his two debtors (Luk 7:41, &c.), and in the parable of the unmerciful debtor (Mat 18:23, &c.). But by embodying it in this brief model of acceptable prayer, and as the first of three petitions more or less bearing upon sin, our Lord teaches us, in the most emphatic manner conceivable, to regard this view of sin as the primary and fundamental one. Answering to this is the "forgiveness" which it directs us to seek--not the removal from our own hearts of the stain of sin, nor yet the removal of our just dread of God's anger, or of unworthy suspicions of His love, which is all that some tell us we have to care about--but the removal from God's own mind of His displeasure against us on account of sin, or, to retain the figure, the wiping or crossing out from His "book of remembrance" of all entries against us on this account. as we forgive our debtors--the same view of sin as before; only now transferred to the region of offenses given and received between man and man. After what has been said on Mat 5:7, it will not be thought that our Lord here teaches that our exercise of forgiveness towards our offending fellow men absolutely precedes and is the proper ground of God's forgiveness of us. His whole teaching, indeed--as of all Scripture--is the reverse of this. But as no one can reasonably imagine himself to be the object of divine forgiveness who is deliberately and habitually unforgiving towards his fellow men, so it is a beautiful provision to make our right to ask and expect daily forgiveness of our daily shortcomings and our final absolution and acquittal at the great day of admission into the kingdom, dependent upon our consciousness of a forgiving disposition towards our fellows, and our preparedness to protest before the Searcher of hearts that we do actually forgive them. (See Mar 11:25-26). God sees His own image reflected in His forgiving children; but to ask God for what we ourselves refuse to men, is to insult Him. So much stress does our Lord put upon this, that immediately after the close of this prayer, it is the one point in it which He comes back upon (Mat 6:14-15), for the purpose of solemnly assuring us that the divine procedure in this matter of forgiveness will be exactly what our own is. Sixth Petition: