성경 주석서

Neighbor (τὸν πλησίον)

Another word to which the Gospel has imparted a broader and deeper sense. Literally it means the one near (so the Eng., neighbor equals nigh-bor), indicating a mere outward nearness, proximity. Thus a neighbor might be an enemy. Socrates (Plato, "Republic," ii., 373) shows how two adjoining states might come to want each a piece of its neighbor's (τῶν πλησίον) land, so that there would arise war between them; and again (Plato, "Theaetetus," 174) he says that a philosopher is wholly unacquainted with his next-door neighbor, and does not know whether he is a man or an animal. The Old Testament expands the meaning to cover national or tribal fellowship, and that is the sense in our Lord's quotation here. The Christian sense is expounded by Jesus in the parable of the Good Samaritan (Luke 10:29 sqq.), as including the whole brotherhood of man, and as founded in love for man, as man, everywhere.

Of your Father (παρὰ)

The A. V. implies the source of the reward; but the preposition means with, by the side of; so that the true sense is, reserved for you and awaiting you by the side of your Father. Rev., rightly, with.

Sound a trumpet (σαλπίσης)

There seems to be no trace of any such custom on the part of almsgivers, so that the expression must be taken as a figurative one for making a display. It is just possible that the figure may have been suggested by the "trumpets" of the temple treasury - thirteen trumpet-shaped chests to receive the contributions of worshippers. (See Luke 21:2.)

Have their reward (ἀπέχουσιν)

The preposition ἀπὸ indicates receipt in full. Rev. renders they have received, so that there is nothing more to receive. So Wyc., They have received their meed.

Closet (ταμιεῖον)

See on Luke 12:3.

Use vain repetitions (βατταλογήσητε)

A word formed in imitation of the sound, battalogein: properly, to stammer; then to babble or prate, to repeat the same formula many times, as the worshippers of Baal and of Diana of Ephesus (1 Kings 18:26; Acts 19:34) and the Romanists with their paternosters and aves.

Debts (ὀφειλήματα)

So, rightly, A. V., and Rev. (compare Luke 11:4). Sin is pictured as a debt, and the sinner as a debtor (compare Matthew 18:28, Matthew 18:30). Accordingly the word represents sin both as a wrong and as requiring satisfaction. In contrast with the prayer, "Forgive us our debts," Tholuck ("Sermon on the Mount") quotes the prayer of Apollonius of Tyana, "O ye gods, give me the things which are owing to me."

Forgive (ἀφήκαμεν)

Lit., to send away, or dismiss. The Rev. rightly gives the force of the past tense, we have forgiven; since Christ assumes that he who prays for the remission of his own debts has already forgiven those indebted to him.

Temptation (πειρασμόν)

It is a mistake to define this word as only solicitation to evil. It means trial of any kind, without reference to its moral quality. Thus, Genesis 22:1 (Sept.), "God did tempt Abraham;" "This he said to prove him" (John 6:6); Paul and Timothy assayed to go to Bithynia (Acts 16:7); "Examine yourselves" (2 Corinthians 13:5). Here, generally of all situations and circumstances which furnish an occasion for sin. We cannot pray God not to tempt us to sin, "for God cannot be tempted with evil, neither tempteth he any man" (James 1:13).

Trespasses (παραπτώματα)

The Lord here uses another word for sins, and still another (ἁμαρτιας) 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 Matthew 1:21). This word is derived from παραπίπτω, to fall or throw one's self beside. Thus it has a sense somewhat akin to ἁμαρτία, 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 Chronicles 5:25; 1 Chronicles 10:13; 2 Chronicles 26:18; 2 Chronicles 29:6, 2 Chronicles 29:19; Ezekiel 14:13; Ezekiel 18:26). 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 (Romans 4:25; Romans 5:16; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). Unlike παράβασις (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 (Romans 4:25; Romans 5:15, Romans 5:17; Ephesians 2:1).