Matthew 6:15Meaning & Commentary from the Church Fathers

"Then his sovereign called him and said, ‘Wicked slave! All that debt I forgave you because you begged me; should you not have pardoned your fellow servant, as I pardoned you?’ And being angry, his sovereign gave him up to his tormentors until he had paid him all his debt" (Matthew 18:32-34). This serves as a dire warning from God's righteousness to those who stand guilty before Him with countless debts of iniquity, unwilling to overlook even the smallest of debts owed by their neighbor. “So will my heavenly Father,” concludes the Lord of the parable, "do to you if each of you does not forgive his brother his trespasses from his heart" (Matthew 18:35).

Why is this the case? It is because if you do not forgo your brother’s slight—a petty debt of, say, a hundred pence—God will not relent from your substantial debt of ten thousand talents. In this light, the sins that your neighbor commits against you pale in comparison to the offenses you have committed against the majesty of God. In fact, compared to the grandeur of God, you are as nothing; and so is the entire world when measured against Him, akin to a single drop of water against the vast ocean. Therefore, your own offenses contrast sharply with those against God. If you refuse to forgive such a minor debt to your debtor, God likewise will not forgive you your immense debt. If you, as a human being, deny forgiveness to your fellow man, what assurance can you have of receiving forgiveness from the Almighty and Just God? Your neighbor has wronged you, a fallible human like yourself, yet you hold onto your grudge, even though you have offended the infinite majesty of God through your sins, and expect divine pardon? Should you bring your neighbor to trial, God shall hold you accountable in the same manner. If you seek vengeance against your neighbor, His vengeance will also be upon you. If you imprison another over a trivial debt, you yourself will be cast into prison for your grievous debt, facing eternal torment without the hope of ever settling your account.

Thus, St. John Chrysostom wisely asserts: "Nothing is safer than to forgive an enemy; and nothing is more dangerous than to avenge him." Therefore, it is a grave matter to slander your neighbor, to seek revenge, or to pass judgment! The gates of God's mercy stand wide open to all who repent—whether they be robbers, murderers, fornicators, tax collectors, or any other sinners—but to the wicked, those doors are closed, as they lack true repentance, which is the only means of accessing His throne of grace. Their wickedness ensnares them, rendering their repentance insincere and void. If repentance is merely feigned or half-hearted, it only serves to soothe a troubled conscience, rather than genuine remorse that leads to a true turning away from sin. It is impossible for someone to sincerely pray to God while holding onto unforgiveness toward their neighbor. For how can one utter the words, "Father, forgive us our debts, as we also forgive our debtors," found in the Lord's Prayer, while withholding forgiveness from those who have wronged him? God discerns the intentions of the heart, not merely the outward expressions. The nature of one’s heart directly influences the authenticity of their prayer; if the heart is tainted with malice, then the prayer is void.

Moreover, such a person may approach God with words asking for forgiveness, yet inwardly rejects this sentiment by refusing to forgive. The divine listens to the heart, not to empty phrases. Consequently, the wicked spirit who retains the same sins leaves prayer not just with their original offenses, but sometimes even with a greater burden. It is written, "and his prayer shall be in sin” (Psalm 108:7). This should serve as a sobering reminder to those who attend church to pray, who come to the altar with offerings, believing they pray not only for themselves but also for others—while clinging to anger toward their neighbor. They ought to be cautious, fearing that their prayers and offerings might become a sin against them.

We all encounter conflicts with one another. Your brother may have wronged you recently, just as you may have wronged him in the past. Thus, we are called to forgive each other, allowing for peace and eliminating enmity among us. If everyone sought retribution, society would collapse under the weight of mutual destruction. Indeed, from such hostility arises further malice and vindictiveness, culminating in mutual ruin, much like in times of war. "But if ye bite and devour one another, beware lest ye be destroyed one by another," cautions the apostle (Galatians 5:15). The wicked wreak havoc within society, whereas the humble lift it through their patience.

The urge to retaliate is fruitless and burdensome; it often leads to greater woes for the one seeking revenge. Many discover that in their attempts to harm others, they only ensnare themselves in greater misfortunes, encountering the very traps they set for others. Haman, for instance, met his end on the gallows he had constructed for the innocent Mordecai (see Esther 6:10).

If we find remorse within, we must cleanse it through the aforementioned actions: praying for our adversaries and bestowing blessings upon them (Mk. 11:25). When thoughts of our enemies arise, let us allow no thoughts other than those of prayer and blessing.

Given such a compassionate and just requirement from the Lord, what must we think of those who, instead of renouncing their neighbor’s wrongdoings, pursue them even to death, while seeking forgiveness for their own sins and spiritual redemption? Our Savior, having conveyed this as a preparation for a joyful fast, then instructs on the nature of fasting itself, stating, “When ye fast, be not as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, they have their reward.”

Wanting us to be liberated from numerous and significant sins, God presents us with a straightforward, simple, and accessible path. Is there any difficulty in forgiving someone who has wronged us? It is not the act of forgiveness but the maintenance of resentment that requires effort. In contrast, letting go of anger is effortless, and it fosters tranquility within. Therefore, seek God's forgiveness for your own sins; however, to ensure that your prayers soar more swiftly and freely to Him, grant them wings: one wing is almsgiving, charity, and love—even towards enemies; the other wing is fasting. Those who genuinely mourn their sins will not find their thoughts consumed with food. This is why repentance is closely tied to fasting. A truly penitent soul naturally inclines towards fasting. "The perishable body weighs down the soul," states the Wise One. Even Adam fasted in paradise; God commanded him not to eat from the tree of the knowledge of good and evil, and he consumed only the fruits of paradise, avoiding meat and fish. Thus, even in paradise and for an innocent person, fasting was essential for closeness to God. This necessity increases even more for humanity, which is marred and distanced from God because of sin. It is evident that the Mother of God observed fasting, along with the great Forerunner of Christ, John, and the God-seers—prophets Moses and Elijah—as well as the apostles and all saints from both the Old and New Testaments. Based on this, is fasting not imperative for us? When the apostles inquired of the Lord why they were unable to cast out a mute and deaf demon, He replied that this kind can only be driven out through prayer and fasting (Mk. 9:29). "Do you see," remarks St. Philaret, "how powerful is the combination of fasting and prayer? If the apostles required it, do we not need it as well? It assisted the miracle workers, so can we disregard its support? It plays a crucial role in conquering the tormenting spirit of evil; will it not prove even more effective in subduing the flesh that contends against the spirit?" Therefore, Christ Himself has set us a model, an example of fasting, that we may walk in His footsteps (1 Pet. 2:21).

By establishing these principles for His followers, the Lord identified the key differences between their righteousness and that of the Pharisees, laying a solid foundation for the spiritual formation of His devoted community. These teachings were not only relevant to those present at the time but were designed to guide all believers throughout the ages, rooted in the eternal truths of Divine holiness and the moral principles embedded in human nature by the Creator.

The chosen ones had not received formal training, save for a few who were previously disciples of John, including Andrew and John. The Lord selected those who demonstrated true love and trust, like innocent children, untouched by misguided ambitions. He personally educated them, instructing them through words and actions, both privately and publicly, whether in homes, on journeys, on land, or at sea. He clarified what was obscure to others, making them witnesses to His life and miracles. Gradually, He dispelled the misunderstandings from Jewish teachings. While He did not eliminate every instance of error, He transformed these into lessons. He encouraged them to engage in discussions about familiar topics while making it apparent that He was aware not only of their spoken words but also of their unspoken thoughts. He guided the inclination of their hearts, aligning them with their responsibilities.

Ultimately, He purified and illuminated their minds and spirits, preparing them for the complete outpouring of the Spirit of truth and holiness. Initially, they related to the Lord as disciples, but by the end of His earthly ministry, He referred to them as friends, having withheld nothing from them, and ultimately, as brothers.

This is particularly crucial in the fight against temptation and for gaining a clearer awareness of one’s transgressions, self-examination, and repentance. The abstention from food and drink can vary in extent and duration, depending on the individual’s strength and the intensity of the temptation faced. Ultimately, fasting should be for one's own benefit, aimed at empowering the spirit over an indulgent body, rather than for the sake of outward appearances. The Pharisees of that time were particularly focused on maintaining a façade of fasting. The Jewish custom often included frequent washing and anointing, necessary for the hot climate of Palestine. However, the Pharisees would avoid grooming, dishevel their hair, don tattered clothing, and sprinkle ashes on their heads, all in an effort to attract attention and mislead others with their strange demeanor. They were more concerned with the appearance of righteousness than with true fasting; those they deceived commended them for their supposed devotion, satisfying the very reason for their hypocrisy. In contrast, Christ calls for a different approach to fasting among His followers. He urges against being somber or forlorn while fasting, to maintain one’s usual appearance, and to avoid drawing attention. After all, fasting is not for others to witness, but for the individual and before the heavenly Father who sees all that is done in secret, including our innermost thoughts; He will reward sincere acts of goodness, prayers, and fasting done discreetly. It has been reiterated that the teachings of Christ do not prohibit the open practice of good deeds and prayers as long as they are not motivated by the desire for public recognition. Likewise, visible fasting is permissible if it serves to discipline the body for the spirit’s benefit, facilitating prayer and repentance, rather than for the sake of being seen and praised by others. The ultimate aim of human life on earth is to attain eternal happiness in the Kingdom of Heaven. Therefore, one should focus solely on what moves them towards this end: selfless love for others, including one’s adversaries, performing acts of kindness, engaging in self-reflection, repentance, fasting, and prayer. These constitute the invaluable treasures necessary for entering the Kingdom of Heaven, which cannot be taken by thieves or eroded by moth or rust, unlike worldly treasures that are ephemeral and easily lost.