| Matthew 6:12 | |
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← 6:11 6:13 → | |
 Lord's Prayer miniature medallion, used on same chain as military ID tag (dog tag). | |
| Book | Gospel of Matthew |
| Christian Bible part | New Testament |
Matthew 6:12 is the twelfth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the fourth one of the Lord's Prayer, one of the best known parts of the entire New Testament. This verse contains the fifth petition to God.
In the King James Version of the Bible the text reads:
The World English Bible translates the passage as:
The Novum Testamentum Graece text is:
For a collection of other versions see BibleHub Matthew 6:12.
The Greek word here translated as debts literally meant financial debts owed to another. However, the Aramaic word for debts could also mean sins or errors. In the Gospel of Luke the very similar prayer has the more metaphorical wording. It is thus generally accepted that this verse is talking about sins, rather than loans. [1] This verse has thus often been translated with the word "trespasses" in place of the word debts. However, some groups have read this verse as condemning all forms of lending.
Forgiveness had a central role in the Judaism of the period, and asking for forgiveness from God was a staple of Jewish prayers. It was also considered proper for individuals to be forgiving of others, for mistakes they made. Luz notes that this verse is unique in so closely relating the two notions. To be pious one must forgive one's fellows as God forgives all. This verse presupposes universal sinfulness. Everyone, no matter how holy, has sins that need to be forgiven
The patristic scholar Henry Chadwick says that Matthew 6:12 refers to Sirach 28:2 ("Forgive your neighbor a wrong, and then, when you petition, your sins will be pardoned."). [2]
Cyprian: 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. [3]
Augustine: 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. [3]
Chrysostom: That this prayer is meant for the faithful, both the laws of the Church teach, and the beginning of the prayer which instructs us to call God Father. In thus bidding the faithful pray for forgiveness of sin, He shows that even after baptism sin can be remitted [3]
Cyprian: 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. [3]
Gregory the Great: That good which in our penitence we ask of God, we should first turn and bestow on our neighbour. [3]
Augustine: 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. [3]
Pseudo-Chrysostom: 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. [3]
Augustine: 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 anything hard in loving him, as there was when he was in active enmity. [3]
The Lord's Prayer, also called the Our Father, is a central Christian prayer which, according to the New Testament, Jesus taught as the way to pray:
Confession, in many religions, is the acknowledgment of one's sins (sinfulness) or wrongs.
Penance is any act or a set of actions done out of repentance for sins committed, as well as an alternate name for the Catholic, Lutheran, Eastern Orthodox, and Oriental Orthodox sacrament of Reconciliation or Confession. It also plays a part in confession among Anglicans and Methodists, in which it is a rite, as well as among other Protestants. The word penance derives from Old French and Latin paenitentia, both of which derive from the same root meaning repentance, the desire to be forgiven. Penance and repentance, similar in their derivation and original sense, have come to symbolize conflicting views of the essence of repentance, arising from the controversy as to the respective merits of "faith" and "good works". Word derivations occur in many languages.
Mark 11 is the eleventh chapter of the Gospel of Mark in the New Testament of the Christian Bible, beginning Jesus' final week before His death as He arrives in Jerusalem for the coming Passover. It contains the stories of Jesus' entry into Jerusalem, His cursing of the fig tree, His conflict with the Temple money changers, and His argument with the chief priests and elders about his authority.
In Christian hamartiology, eternal sins, unforgivable sins, unpardonable sins, or ultimate sins are sins which will not be forgiven by God. One eternal or unforgivable sin, also known as the sin unto death, is specified in several passages of the Synoptic Gospels, including Mark 3:28–29, Matthew 12:31–32, and Luke 12:10, as well as other New Testament passages including Hebrews 6:4–6, Hebrews 10:26–31, and 1 John 5:16.
Absolution is a traditional theological term for the forgiveness imparted by ordained Christian priests and experienced by Christian penitents. It is a universal feature of the historic churches of Christendom, although the theology and the practice of absolution vary between denominations.
Matthew 6:9 is the ninth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the opening of the Lord's Prayer, one of the best known parts of the entire New Testament.
Matthew 6:10 is the tenth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the second one of the Lord's Prayer, one of the best known parts of the entire New Testament. This verse contains the second and third petitions to God.
Matthew 6:11 is the eleventh verse of the sixth chapter of the Gospel of Matthew in the New Testament and forms part of the Sermon on the Mount. This verse is the third one of the Lord's Prayer, one of the best known parts of the entire New Testament. This brief verse contains the fourth petition to God.
Matthew 6:13 is the thirteenth verse of the sixth chapter of the Gospel of Matthew in the New Testament, and forms part of the Sermon on the Mount. This verse is the fifth and final one of the Lord's Prayer, one of the best known parts of the entire New Testament.
Matthew 5:44, the forty-fourth verse in the fifth chapter of the Gospel of Matthew in the New Testament, also found in Luke 6:27–36, is part of the Sermon on the Mount. This is the second verse of the final antithesis, that on the commandment to Love thy neighbour as thyself. Jesus has just stated that some had taught that one should "hate your enemies" and in this verse he rejects this view.
Matthew 6:8 is the eighth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse continues the discussion on the proper procedure for praying.
Matthew 6:14–15 are the fourteenth and fifteenth verses of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. These verses come just after the Lord's Prayer and explain one of the statements in that prayer.
Matthew 7:1 is the first verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This well-known verse begins the discussion of judgmentalism.
Matthew 7:7–8 are the seventh and eighth verses of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. These verses begin an important metaphor generally believed to be about prayer.
The Parable of the Two Debtors is a parable of Jesus. It appears in Luke 7:36–7:50, where Jesus uses the parable to explain that the woman who has anointed him loves him more than his host, because she has been forgiven of greater sins.
The Sinner's Prayer is an evangelical Christian term referring to any prayer of repentance, prayed by individuals who feel convinced of the presence of sin in their lives and have the desire to form or renew a personal relationship with God through Jesus Christ. It is a popular prayer in evangelical circles. It is not intended as liturgical like a creed or a confiteor, but rather, is intended to be an act of initial conversion to Christianity. While some Christians see reciting the sinner's prayer as the moment defining one's salvation, others see it as a beginning step of one's lifelong faith journey.
In the Catholic Church, prayer is "the raising of one's mind and heart to God or the requesting of good things from God." It is an act of the moral virtue of religion, which Catholic theologians identify as a part of the cardinal virtue of justice.
Healing the paralytic at Capernaum is one of the miracles of Jesus in the synoptic Gospels. Jesus was living in Capernaum and teaching the people there, and on one occasion the people gathered in such large numbers that there was no room left inside the house where he was teaching, not even outside the door. Some men came carrying a paralyzed man but could not get inside, so they made an opening in the roof above Jesus and then lowered the man down. When Jesus saw their faith, he said to the paralyzed man, "Son, your sins are forgiven."
Matthew 12:31-32 are two verses in the twelfth chapter of the Gospel of Matthew in the New Testament.
This article incorporates text from this source, which is in the public domain .| Preceded by Matthew 6:11 | Gospel of Matthew Chapter 6 | Succeeded by Matthew 6:13 |
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