Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
HARMONY OF THE EVANGELISTS
of the earth, and every man must submit to the toil of his calling, in order to procure food. But all this does not hinder us from being fed by the undeserved kindness of God, without which men might waste their strength to no purpose. We are thus taught, that what we seem to have acquired by our own industry is his gift. We may likewise infer from this word, that, if we wish God to feed us, we must not take what belongs to others: for all who have been taught of God, (John 6:45,) whenever they employ this form of prayer, make a declaration that they desire nothing but what is their own.
12. And forgive us our debts Here it may be proper that we should be reminded of what I said a little before, that Christ, in arranging the prayers of his people, did not consider which was first or second in order. It is written, that our prayers are as it were a wall which hinders our approach to God, (Isaiah 59:2,) or a cloud which prevents him from beholding us, (Isaiah 44:22,) and that "he hath covered himself with a cloud, that our prayer should not pass through," (Lamentations 3:44.)
We ought always, therefore, to begin with the forgiveness of sins: for the first hope of being heard by God beams upon us, when we obtain his favor; and there is no way in which he is "pacified toward us," (Ezekiel 16:63,) but by freely pardoning our sins. Christ has included in two petitions all that related to the eternal salvation of the soul, and to the spiritual life: for these are the two leading points of the divine covenant, in which all our salvation consists. He offers to us a free reconciliation by "not imputing our sins," (2 Corinthians 5:19,) and promises the Spirit, to engrave the righteousness of the law on our hearts. We are commanded to ask both, and the prayer for obtaining the forgiveness of sins is placed first.
In Matthew, sins are called debts, because they expose us to condemnation at the tribunal of God, and make us debtors; nay more, they alienate us entirely from God, so that there is no hope of obtaining peace and favor except by pardon. And so is fulfilled what Paul tells us, that "all have sinned, and come short of the glory of God," (Romans 3:23,) "that every mouth may be stopped, and all the world may become guilty before God," (Romans 3:19.)
For, though the righteousness of God shines, to some extent, in the saints, yet, so long as they are surrounded by the flesh, they lie under the burden of sins. None will be found so pure as not to need the mercy of God, and if we wish to partake of it, we must feel our wretchedness. Those who dream of attaining such perfection in this world, as to be free from every spot and blemish, not only renounce their sins, but renounce Christ himself, from whose Church they banish themselves. For, when he commands all his disciples to betake themselves to him daily for the forgiveness of sins, every one, who thinks that he has no need of such a remedy, is struck out of the number of the disciples.
Now, the forgiveness, which we here ask to be bestowed on us, is inconsistent with satisfaction, by which the world endeavors to purchase its own deliverance.
For that creditor is not said to forgive, who has received payment and asks nothing more,—but he who willingly and generously departs from his just claim, and frees the