Luke 11 4

Luke 11:4 kjv

And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

Luke 11:4 nkjv

And forgive us our sins, For we also forgive everyone who is indebted to us. And do not lead us into temptation, But deliver us from the evil one."

Luke 11:4 niv

Forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation. '?"

Luke 11:4 esv

and forgive us our sins, for we ourselves forgive everyone who is indebted to us. And lead us not into temptation."

Luke 11:4 nlt

and forgive us our sins,
as we forgive those who sin against us.
And don't let us yield to temptation. "

Luke 11 verses

Luke 11 4 Meaning

Luke 11:4 reveals the core Christian disciplines of seeking God's forgiveness for our failings and extending forgiveness to others. It is a petition for spiritual restoration and a safeguard against moral compromise. The first part acknowledges human sinfulness and God's role as forgiver, setting the condition that our forgiveness is linked to our willingness to forgive those who have wronged us. The second part is a plea for divine protection, not from all trials, but from falling into sin when tested, seeking God's preserving power in the face of spiritual danger.

Luke 11 4 Context

Luke 11:4 is part of Jesus' teaching on prayer, commonly known as the Lord's Prayer, presented to His disciples in response to their request, "Lord, teach us to pray, just as John taught his disciples" (Lk 11:1). This particular verse, along with the others in the prayer (Lk 11:2-4), demonstrates Jesus simplifying traditional Jewish prayer, making it more personal and accessible. While public prayers in Judaism were often formal and elaborate, Jesus provides a concise model emphasizing God's hallowed name, the coming of His kingdom, daily provision, and crucially, forgiveness and protection from evil.

Historically, this model countered the common practice of praying for show (as condemned in Matt 6:5) or using many words to be heard (Matt 6:7). The call to forgive those indebted stood in contrast to societal norms that often sought strict justice or repayment of debts, even by imprisonment, thus highlighting a radical, grace-filled ethic within the Jewish context.

Luke 11 4 Word analysis

• And: A simple conjunction (καί - kai), linking this petition to the previous requests for daily bread and the coming of the Kingdom, indicating continuity and logical flow within the prayer.
• forgive: The Greek verb is ἀφίημι (aphiēmi). It literally means "to send away," "to let go," "to release." In the context of sin, it means to pardon, remit, or cease to hold someone accountable. This signifies a profound release from the burden or consequence of wrong actions.
• us: The plural "us" (ἡμῖν - hēmin) underscores the communal nature of this prayer; it's a prayer for the collective body of believers, highlighting our shared human condition and reliance on God.
• our sins: The Greek word is ἁμαρτίας (hamartias). It denotes a "missing the mark," "failing to hit the target," or "an act that is not righteous." In this context, it explicitly names the moral failures or transgressions against God's law, diverging from Matthew's use of "debts" (ὀφειλήματα - opheilēmata), which also implies moral transgression but with a financial or legal connotation. Luke uses the more direct term for moral wrongdoing.
• for: The Greek term διότι (dioti) functions as "because" or "for the reason that." It establishes a clear causal or conditional link: our forgiveness is predicated upon our action of forgiving others.
• we ourselves also: The use of "we ourselves also" (καὶ γὰρ αὐτοὶ - kai gar autoi) strongly emphasizes the active, reciprocal participation of the believer. It is not just about passively receiving, but about actively practicing forgiveness.
• forgive: Again, ἀφίομεν (aphiomen), the present active indicative form of ἀφίημι, showing that this is a current, ongoing action. It is not merely a one-time event but a lifestyle of continually releasing others from their wrongdoings against us.
• everyone who is indebted to us: The Greek phrase is παντὶ ὀφείλοντι ἡμῖν (panti opheilonti hēmin), literally "to everyone owing to us." This links back to the concept of "debt" found in Matthew's version, though Luke uses "sins" for the direct request. Here, "indebted" signifies someone who has wronged us or caused us harm, incurring a moral or relational "debt."
• And lead us not: The Greek phrase is Καὶ μὴ εἰσενέγκῃς (Kai mē eisenegkēs), literally "And do not bring us into" or "do not allow us to enter into." This is not a plea against God actively tempting, for God tempts no one (Jas 1:13). Rather, it's a petition for divine preservation and guidance so that we are not allowed to succumb to or be overwhelmed by trials, severe testing, or situations that could lead to sin. It's a prayer for divine protection in the midst of a fallen world.
• into temptation: The Greek word is πειρασμόν (peirasmon), which means "testing," "trial," or "temptation." This can refer to trials that God permits to strengthen faith, or enticements to sin instigated by the enemy or our own desires. Here, given the context of deliverance from evil in Matthew's longer version (Matt 6:13), it primarily refers to falling into spiritual danger or succumbing to inducements to sin.

Words-group by words-group analysis:

• "And forgive us our sins, for we ourselves also forgive everyone who is indebted to us.": This is a direct petition for divine pardon, immediately followed by the condition or evidence of genuine repentance—our own practice of forgiving others. This establishes a profound link between vertical forgiveness (from God to us) and horizontal forgiveness (from us to others). It reflects the reciprocal nature of the Kingdom's ethic, underscoring that our reception of grace should naturally flow into our dispensing of grace.
• "And lead us not into temptation.": This phrase, separated by "And," introduces a distinct plea for divine protection. It's a recognition of human vulnerability to spiritual danger and a humble appeal for God's safeguarding power. It asks God to either avert situations that could cause us to stumble deeply or, when such situations arise, to grant us the strength and discernment to avoid falling into sin. It implicitly acknowledges that evil and tests are realities, but ultimate deliverance is God's prerogative.

Luke 11 4 Bonus section

The contrast between Luke's "sins" and Matthew's "debts" in the Lord's Prayer offers a complementary understanding of human wrongdoing. While Matthew's "debts" highlights our moral obligations and spiritual deficit before God and man, Luke's "sins" focuses on the actual transgression and moral failing itself, encompassing all that misses God's standard. The combination reinforces the idea that sin is both an action that transgresses and a resulting state of spiritual indebtedness.

The petition "And lead us not into temptation" is often misunderstood. It is essential to recognize that God does not tempt anyone to sin (Jas 1:13). Rather, God allows tests to refine our faith, which we navigate with His help. The prayer is better understood as "do not permit us to be led into a position where we fall due to overwhelming temptation" or "preserve us from succumbing to temptations to sin." It expresses a deep dependence on God for perseverance in faith, acknowledging that apart from His sustaining grace, our human resolve is insufficient to withstand persistent spiritual attack or profound trials that threaten our fidelity.

Luke 11 4 Commentary

Luke 11:4 provides a profound twofold petition that underscores the radical transformation inherent in Christian living. First, the prayer for "forgive us our sins" is a daily confession of dependence on God's mercy. It acknowledges our inherent human brokenness and recurring failure to meet God's perfect standard. However, this plea is not a one-sided request. The immediate caveat, "for we ourselves also forgive everyone who is indebted to us," is crucial. This clause establishes that authentic forgiveness received from God is demonstrably mirrored in our willingness to extend that same grace to those who have wronged us. It is not that our forgiveness earns God's forgiveness, but rather that our readiness to forgive others is a clear evidence of a heart that has truly comprehended and appropriated God's boundless grace, and it opens us up to receiving more of it. To refuse forgiveness to another closes our hearts to the very grace we seek from God.

Secondly, "And lead us not into temptation" reflects a humble recognition of our spiritual fragility. This is not a prayer that God would never allow us to face challenges, for trials can refine faith (Jas 1:2-4). Rather, it's a heartfelt plea that God would either shield us from overwhelming spiritual enticements to sin (the 'temptation' aspect of peirasmon) or empower us to remain steadfast and not succumb to such tests, thus protecting us from moral failure and falling away. It acknowledges the ever-present threat of sin and evil in the world and relies completely on God's power to sustain us. The Christian, recognizing the power of the evil one and the weakness of the flesh, thus constantly seeks God's divine guidance and strong hand of protection against succumbing to evil, echoing Christ's own victory over temptation.

Practical examples:

• Forgiveness: When someone disappoints or wrongs you, pray for strength to release them from that "debt" you might feel they owe, consciously choosing to forgive as you desire God to forgive you.
• Temptation: Before engaging in a situation known to present a strong temptation (e.g., gossiping, online content, materialism), actively pray for God's leading and protection against falling.