SEV Biblia, Chapter 6:14
Porque si soltareis a los hombres sus ofensas, os soltar tambin a vosotros vuestro Padre celestial.
Clarke's Bible Commentary - Matthew 6:14
Verse 14. If ye forgive men] He who shows mercy to men receives mercy from God. For a king to forgive his subjects a hundred millions of treasons against his person and authority, on this one condition, that they wilt henceforth live peaceably with him and with each other, is what we shall never see; and yet this is but the shadow of that which Christ promises on his Father's part to all true penitents. A man can have little regard for his salvation, who refuses to have it on such advantageous terms. See Quesnel.
John Gill's Bible Commentary
Ver. 14. For if ye forgive men their trespasses , etc.] Christ here refers to the petition in ( Matthew 6:12) which is enforced with this reason and argument, as, or for, so ( Luke 11:4) we forgive our debtors; which he repeats and explains: and the reason why he singles out this particularly is, because he knew the Jews were a people very subject to revenge; and were very hardly brought to forgive any injuries done them: wherefore Christ presses it upon them closely to forgive men their trespasses; all sorts of injuries done them, or offences given them, whether by word or deed; and that fully, freely, from the heart; forgetting, as well as forgiving; not upbraiding them with former offences; and even without asking pardon, and though there might be no appearance of repentance. Now to this he encourages by saying, your heavenly Father will also forgive you ; will hear your prayers, and manifest his forgiving love to you: not that the forgiveness of others is the procuring cause of forgiveness with God, which is the blood of Christ; or of the manifestation and application of it, that is, the advocacy of Christ; nor the moving cause of it, that is, the free grace of God: but this enters into the character, and is descriptive of the persons, to whom God is pleased to make a comfortable discovery, and give a delightful sense of his pardoning grace; such persons, so disposed and assisted by his grace, may expect it of him.
Matthew Henry Commentary
Verses 9-15 - Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the us of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no furthe than it is used with understanding, and without being needlessl repeated. The petitions are six; the first three relate more expressl to God and his honour, the last three to our own concerns, bot temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shal be added. After the things of God's glory, kingdom, and will, we pra for the needful supports and comforts of this present life. Every wor here has a lesson in it. We ask for bread; that teaches us sobriety an temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not as for the bread of others, nor the bread of deceit, Pr 20:17; nor the bread of idleness, Pr 31:27, but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divin Providence. We beg of God to give it us; not sell it us, nor lend i us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us compassion for the poor. Also that we ought to pray with our families We pray that God would give it us this day; which teaches us to rene the desires of our souls toward God, as the wants of our bodies ar renewed. As the day comes we must pray to our heavenly Father, an reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrus ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father wil also forgive. We must forgive, as we hope to be forgiven. Those wh desire to find mercy with God, must show mercy to their brethren Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
Greek Textus Receptus
εαν 1437 COND γαρ 1063 CONJ αφητε 863 5632 V-2AAS-2P τοις 3588 T-DPM ανθρωποις 444 N-DPM τα 3588 T-APN παραπτωματα 3900 N-APN αυτων 846 P-GPM αφησει 863 5692 V-FAI-3S και 2532 CONJ υμιν 5213 P-2DP ο 3588 T-NSM πατηρ 3962 N-NSM υμων 5216 P-2GP ο 3588 T-NSM ουρανιος 3770 A-NSM
Vincent's NT Word Studies
14. Trespasses (paraptwmata). The Lord here uses another word for sins, and still another (amartiav) appears in Luke's version of the prayer, though he also says, "every one that is indebted to us." There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong-doing (see on Matt. i. 21). This word is derived from parapiptw, to fall or thrown one's self beside. Thus it has a sense somewhat akin to aJmartia, of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1 Chron. v. 25; x. 13; 2 Chron. xxvi. 18; xxix. 6, 19; Ezek. xiv. 13; xxviii. 26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Rom. iv. 25; v. 16; Col. ii. 13; Eph. ii. 1, 5). Unlike parabasiv (transgression), which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Rom. iv. 25; v. 15, 17; Eph. ii. 1).
Robertson's NT Word Studies
6:14 {Trespasses} (paraptwmata). this is no part of the Model Prayer. The word "trespass" is literally "falling to one side," a lapse or deviation from truth or uprightness. The ancients sometimes used it of intentional falling or attack upon one's enemy, but "slip" or "fault" (#Ga 6:1) is the common New Testament idea. parabasis (#Ro 5:14) is a positive violation, a transgression, conscious stepping aside or across.
