The Pulpit Commentary — Matthew — Volume 1 — Section 264

what-any one can owe to ns; still these facts more natumlly both fall uniler the description of" debts." Again, though the words "debts" and "debtors" are virtually commented upon by the" trespasses" of ver. 14, it is not impossible that they suggest the sequence of this petition upon the one preceding it. W II have just prayed, "Give us ~his day," etc. What debts, indeed, God's daily innumemhle givings, as Creator to all creation, as Father to all his family, entail upon them I These are not less to be thought of because they partake so much of a moral character, and are so a?alogous to those whicl) children owe to their earthly parents. Though parents must give _for the sak~ of the hfe_ of tho~ to .w~om the_y give, their claim upon the gratituder obedien?8, ?evot1?n, of their olfsprmg 1s mdefeas1ble, and the high, solemn sanctions of that claim m Scnpture are second to none. Dwell on the consideration of- I. THE EXISTENCE OF THIS GREAT THI.NG, THIS GREAT FA0T, IN THE WORLD- " FORGIVENESS: " WHAT DOES IT MARK? 1. It is a convincing proof of a moral element present in the world's social structure. 2. It is a convincing proof that that moral element is not of the nature of a level, stern, logical justice by itself; without. elasticity, without any possible method of compensation, without any provision of remedy, in the event of incursions of error, accident, fault. 3. The outward practice of forgiveness (leaving out of question any cultivating of the spirit ·of forgiving) is found an absolute necessity for carrying on the community of social life. 4. The three foregoing particulars may be viewed as a strong supporting argument of the species of analogy, justifying the article of the apostolic Creed, that says, "I believe in the forgiveness of sins." And they may be viewed so yet the more in the light of the· second clause of the petition now before us," as we forgive our debtors.n II. THE WIDE RANGE THROUGH WHICH PBAYEBS FOR Gon's FOBGIVENESS NEED TO- BE OFFERED. 1. For debts in the matter of mercies innumerable and priceless, of which so little account has been made, and for which so little fruitful return has been shown. 2. For our debts in the matter of innumerable faults-faults of omission and of carelessness. 3. For our debts in the solemn matter of what can be described as nothing less than sin against God; and which we must know to be such by reason, by conscience, by education, by the education further of bis revealed Word, and by the most explicit and most tender revelation of bis love in Christ Jesus. 4. For all the debts of all tha.t vast family of which we are a part, and for which our "prayers and interc~one" are permitted and invited. Ill. THE EXCEEDINGLY SOLEMN FORM UNDEB WHICH WE ARE TAUGHT TO ENTREAT GOD'S FORGIVENESS OF OUB BINS, VIZ. "AFTER THE MANNER" OF OUR OWN FOllGIVENESB OF oUB BROTHER. 'l'be thrilling suggestions of warning that lie plain to every gaze in these words of prayer fitted to our lips by Jesus, emphasized in vere. 14, 15, and so, often repeated by us, are only equalled by the matchless condescension of them.-B. Ver.13 (first part).-The sixth petition. Point ont that the word "lead" is not an exactly correct rendering, and but for long use would be pretty certainly a eome- w hat misleading one. The plain meaning of the petition is that we may be spared the conflict and the danger and the pain of temptation, so far as niay be accordant with Divine wisdom and the Divine will. Hence a very old version renders" carry,•• and the Revised Version renders" bring;" and for this may be substituted such other words as "put," or "place." Though indeed circumstances, as we call them (and God certainly uses not unfrequently the ministry of circumstance), may be largely described as partaking of the nature of leading, yet the last intended implication of the petition is that God would, by unconscious leading, betray us into temptation, BO that we should be more liable to fall by it. Consider- I. THE NATURE OF THE THING CALLED TEMPTATION, 1. It is not the word rightly used, unless the person is free to choose, to do, or to refuse to do. 2. It is not the wonl rightly used, unless the thing that tempts is for some reason evil-evil not neccssanly in itself, but for us at the time being. 3. It involves our facing what is tither intrinsically evil, or in this sense evil; wishing or being inclined to wish or liaule to wish it; and finally either mastering and banishing the wish, or yielding to it, and turning it into action. II. THE OBJECTS oF TEllPTATI0N. 1. To reveal to the nature of an inquiring. intelligent being what forces there are without him, for good or for bad, in this worid. en. VI. 1-34.] 'l'HE GOSPEL ACCORDING TO ST. MATTHEW. 257