And what does this state of dependence imply? A union with, and participation of, the fountain of eternal goodness and felicity! As we forgive our debtors. That man condemns himself to suffer eternal punishment, who makes use of this prayer with revenge and hatred in his heart.
He who will not attend to a condition so advantageous to himself remitting a hundred pence to his debtor, that his own creditor may remit him 10, talents is a madman, who, to oblige his neighbour to suffer an hour, is himself determined to suffer everlastingly!
This condition of forgiving our neighbour, though it cannot possibly merit any thing, yet it is that condition without which God will pardon no man. See Mt , And forgive us our debts, as we forgive our debtors, This is connected with the former; and forgive, intimating, that unless our sins be pardoned, we can have no comfort in life, or the supports of it.
Our daily bread does but feed us as lambs for the slaughter, if our sins be not pardoned. It intimates, likewise, that we must pray for daily pardon, as duly as we pray for daily bread.
He that is washed, needeth to wash his feet. Here we have,. A petition; Father in heaven forgive us our debts, our debts to thee. Note, [1. A debtor is liable to process, so are we; a malefactor is a debtor to the law, so are we. In suing out the pardon of our sins, the great plea we have to rely upon is the satisfaction that was made to the justice of God for the sin of man, by the dying of the Lord Jesus our Surety, or rather Bail to the action, that undertook our discharge.
An argument to enforce this petition; as we forgive our debtors. This is not a plea of merit, but a plea of grace. Note, Those that come to God for the forgiveness of their sins against him, must make conscience of forgiving those who have offended them, else they curse themselves when they say the Lord's prayer.
Our duty is to forgive our debtors; as to debts of money, we must not be rigorous and severe in exacting them from those that cannot pay them without ruining themselves and their families; but this means debt of injury; our debtors are those that trespass against us, that smite us Mt ,40 , and in strictness of law, might be prosecuted for it; we must forbear, and forgive, and forget the affronts put upon us, and the wrongs done us; and this is a moral qualification for pardon and peace; it encourages to hope, that God will forgive us; for if there be in us this gracious disposition, it is wrought of God, and therefore is a perfection eminently and transcendently in himself; it will be an evidence to us that he has forgiven us, having wrought in us the condition of forgiveness.
And forgive us our debts, etc. The word debts is here used figuratively. The historical answer seems to be derived from translations preferred by the Scots or the English. Apparently, John Wycliffe, in , translated the Greek word dettis , or debts. In , William Tyndale translated the same Greek word treaspases , or trespasses. The first Book of Common Prayer, published in , had the word "trespasses. Being that the Scots were more concerned about debts, they preferred to be forgiven a "debt.
Put another way, the Scots would rather have been forgiven a debt than a trespass! But these tales are legendary and perhaps only of anecdotal value. The Greek word in question is opheilema. Scholars, therefore, have concluded that all sin is a "debt" owed to God. Learn more. Debtors vs. Trespassers Ask Question. Asked 9 years, 9 months ago. Active 3 years, 10 months ago. Viewed 28k times. Improve this question.
Good question, although choice of translation is always variable; there are a lot of other versions of this too Matthew , and in common usage - "wrongs", "sins", etc. In my RC upbringing it was "those who trespass against us" rather than "trespassers" — Marc Gravell.
This has been asked at Biblical Hermeneutics. Or at least the translation of Matthew though not the liturgical issue.
I've researched this extensively and found debts and debtors to be the most closest translation to the Greek text.
I am not making an answer to this question as I can do no better than the ones provided here and at biblical hermeneutics. Add a comment. Active Oldest Votes.
But later on in Matthew, it says: 14 If you forgive others their transgressions 1 , your heavenly Father will forgive you 15 But if you do not forgive others, neither will your Father forgive your transgressions 1. Note 1 : Also translated as trespasses , depending on the translation. Improve this answer. I heard the explanation for not changing the Lord's Prayer from a priest on relevant radio who very meticulously went over the reasons for all the changes in the liturgy in the year leading up to it.
He said it was because of long standing tradition years, rather than 50 years that the words were not going to be changed to fit the Latin debitoribus. Are you sure about "all non-English Catholics" using "debts"? As far as I know, the word used here in German is "Schuld," which conveniently can mean either debt or guilt.
And as far as I know the word commonly used in French is "offenses". Latin is the official language of the Catholic Church and the Latin says: Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris.
As a child, I was also taught to use the shorter version without: For thine is the kingdom, and the power, and the glory, for ever and ever When Freemasons say the Lord's prayer we use debtors. Ultimately we probably mean something like: Forgive us our sins as we forgive those who sin against us. But change is not something we do well : In line with what Mark Trapp said, please see this. But like Peter Turner mentioned above, in the Latin, which is the official language of the Catholic Church and Vatican, you will notice it is debts: Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris.
Lee Woofenden 7, 9 9 gold badges 39 39 silver badges 76 76 bronze badges. Welcome to Christianity. For a quick overview, please take the Site Tour. For more on what this site is all about, see: How we are different than other sites. It's interesting that the first part of the line Panem nostrum quotidianum da nobis hodie is from Luke's Gospel, but the second et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris is from Matthew.
In Matthew, "our daily bread" is literally "our supersubstantial bread" panem nostrum supersubstantialem - a literal translation of the Greek epiousion , which in antiquity was understood to refer to the Eucharist. The Douay-Rheims translation of these verses is: Matthew And forgive us our debts, as we also forgive our debtors. Mark And when you shall stand to pray, forgive, if you have aught against any man: that your Father also, who is in heaven, may forgive you your sins.
Luke And forgive us our sins, for we also forgive every one that is indebted to us. Lorne Brown Lorne Brown 1. Thanks for offering an answer here. However, for it to work here, you would need to provide some references to show that your statements are based on recognized historical documents and scholarship rather than being your own views and conclusions. See: What makes a good supported answer?
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