“And forgive us our debts, as we also have forgiven our debtors. … For if you forgive men for their transgressions, your heavenly Father will also forgive you. But if you do not forgive men, then your Father will not forgive your transgressions” (Matt. 6:12, 14–15).
An unforgiving Christian is a contradiction in terms.
It’s possible to confess your sins and still not know the joy of forgiveness. How? Failure to forgive others! Christian educator J. Oswald Sanders observed that Jesus measures us by the yardstick we use on others. Jesus didn’t say, “Forgive us because we have forgiven others,” but “Forgive us as we have forgiven others.”
An unforgiving Christian is a contradiction in terms because we are the forgiven ones! Ephesians 4:32 says, “Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.” God forgave us an immeasurable debt, saving us from the horrors of eternal Hell. That should be motivation enough to forgive any offense against us, and yet some Christians still hold grudges.
Here are three practical steps by which to deal with the sin of unforgiveness. First, confess it to the Lord, and ask Him to help you mend the relationship in question. Second, go to the person, ask for forgiveness, and seek reconciliation. You might discover that he or she wasn’t even aware of the offense. Third, give the person something you highly value. This is a very practical approach based on our Lord’s teaching that where your treasure is, there your heart will be also (Matt. 6:21). Whenever I’ve given a book or other gift to someone who had wronged me, I’ve felt a great sense of liberty in my spirit. In addition, my joy is compounded because I feel the joy of giving as well as the joy of forgiving.
Don’t ever let a grudge stand between you and another person. It will rob you of the full joy of God’s forgiveness.
Suggestions for Prayer: Before praying, examine your heart. If you harbor bitterness toward another person, follow the procedure given above. Then pray, thanking the Lord for the joy of reconciliation.
For Further Study: Read the Parable of the Servant in Matthew 18:21–35. ✧ What question prompted the parable? ✧ How did the king respond to his servant’s pleading? ✧ What did the servant do later on? Why was that wrong?
And forgive us our debts, as we also have forgiven our debtors. (6:12)
Opheilēma (debts) is one of five New Testament Greek terms for sin. Hamartia is the most common and carries the root idea of missing the mark. Sin misses the mark of God’s standard of righteousness. Paraptōma, often rendered “trespass,” is the sin of slipping or falling, and results more from carelessness than from intentional disobedience. Parabasis refers to stepping across the line, going beyond the limits prescribed by God, and is often translated “transgression.” This sin is more conscious and intentional than hamartia and paraptoma. Anomia means lawlessness, and is a still more intentional and flagrant sin. It is direct and open rebellion against God and His ways.
The noun opheilēma is used only a few times in the New Testament, but its verb form is found often. Of the some thirty times it is used in its verb form, twenty-five times it refers to moral or spiritual debts. Sin is a moral and spiritual debt to God that must be paid. In his account of this prayer, Luke uses hamartia (“sins”; Luke 11:4), clearly indicating that the reference is to sin, not to a financial debt. Matthew probably used debts because it corresponded to the most common Aramaic term (ḥôbā˒) for sin used by Jews of that day, which also represented moral or spiritual debt to God.
Sin is that which separates man from God, and is therefore man’s greatest enemy and greatest problem. Sin dominates the mind and heart of man. It has contaminated every human being and is the degenerative power that makes man susceptible to disease, illness, and every conceivable form of evil and unhappiness, temporal and eternal. The ultimate effects of sin are death and damnation, and the present effects are misery, dissatisfaction, and guilt. Sin is the common denominator of every crime, every theft, lie, murder, immorality, sickness, pain, and sorrow of mankind. It is also the moral and spiritual disease for which man has no cure. “Can the Ethiopian change his skin or the leopard his spots? Then you also can do good who are accustomed to do evil” (Jer. 13:23). The natural man does not want his sin cured, because he loves darkness rather than light (John 3:19).
Those who trust in the Lord Jesus Christ have received God’s pardon for sin and are saved from eternal hell. And since, as we have seen, this prayer is given to believers, the debts referred to here are those incurred by Christians when they sin. Immeasurably more important than our need for daily bread is our need for continual forgiveness of sin.
Arthur Pink writes in An Exposition of the Sermon on the Mount (Grand Rapids: Baker, 1974), pp. 163–64:
As it is contrary to the holiness of God, sin is a defilement, a dishonor, and a reproach to us as it is a violation of His law. It is a crime, and as to the guilt which we contact thereby, it is a debt. As creatures we owe a debt of obedience unto our maker and governor, and through failure to render the same on account of our rank disobedience, we have incurred a debt of punishment; and it is for this that we implore a divine pardon.
Because man’s greatest problem is sin, his greatest need is forgiveness-and that is what God provides. Though we have been forgiven the ultimate penalty of sin, as Christians we need God’s constant forgiveness for the sins we continue to commit. We are to pray, therefore, forgive us. Forgiveness is the central theme of this entire passage (vv. 9–15), being mentioned six times in eight verses. Everything leads to or issues from forgiveness.
Believers have experienced once-for-all God’s judicial forgiveness, which they received the moment Christ was trusted as Savior. We are no longer condemned, no longer under judgment, no longer destined for hell (Rom. 8:1). The eternal Judge has declared us pardoned, justified, righteous. No one, human or satanic, can condemn or bring any “charge against God’s elect” (Rom. 8:33–34).
But because we still fall into sin, we frequently require God’s gracious forgiveness, His forgiveness not now as Judge but as Father. “If we say that we have no sin, we are deceiving ourselves, and the truth is not in us,” John warns believers. But, he goes on to assure us, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:8–9).
During the Last Supper, Jesus began washing the disciples’ feet as a demonstration of the humble, serving spirit they should have as His followers. At first Peter refused, but when Jesus said, “If I do not wash you, you have no part with Me,” Peter went to the other extreme, wanting to be bathed all over. Jesus replied, “ ‘He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.’ For He knew the one who was betraying Him; for this reason He said, ‘Not all of you are clean’ ” (John 13:5–11).
Jesus’ act of footwashing was therefore more than an example of humility; it was also a picture of the forgiveness God gives in His repeated cleansing of those who are already saved. Dirt on the feet symbolizes the daily surface contamination from sin that we experience as we walk through life. It does not, and cannot, make us entirely dirty, because we have been permanently cleansed from that. The positional purging of salvation that occurs at regeneration needs no repetition, but the practical purging is needed every day, because every day we fall short of God’s perfect holiness.
As Judge, God is eager to forgive sinners, and as Father He is even more eager to keep on forgiving His children. Hundreds of years before Christ, Nehemiah wrote, “Thou art a God of forgiveness, gracious and compassionate, slow to anger, and abounding in lovingkindness” (Neh. 9:17). As vast and pervasive as the sin of man is, God forgiveness is more vast and greater. Where sin abounds, God’s grace abounds even more (Rom. 5:20).
Asking forgiveness implies confession. Feet that are not presented to Christ cannot be washed by Him. Sin that is not confessed cannot be forgiven. That is the condition John makes plain in the text just quoted above: “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). To confess means basically to agree with, and when we confess our sins we agree with God about them that they are wicked, evil, defiling, and have no part in those who belong to Him.
It is difficult to confess sins, and both Satan and our prideful nature fight against it. But it is the only way to the free and joyful life. “He who conceals his transgressions will not prosper, but he who confesses and forsakes them will find compassion” (Prov. 28:13). John Stott says, “One of the surest antidotes to the process of moral hardening is the disciplined practice of uncovering our sins of thought and outlook, as well as of word and of deed, and the repentant forsaking of them” (Confess Your Sins [Waco, Tex.: Word, 1974], p. 19).
The true Christian does not see God’s promise of forgiveness as a license to sin, a way to abuse His love and presume on His grace. Rather he sees God’s gracious forgiveness as the means of spiritual growth and sanctification and continually gives thanks to God for His great love and willingness to forgive and forgive and forgive. It is also important to realize that confessing sin gives God the glory when He chastens the disobedient Christian because it removes any complaint that God is unfair when He disciplines.
A Puritan saint of many generations ago prayed, “Grant me never to lose sight of the exceeding sinfulness of sin, the exceeding righteousness of salvation, the exceeding glory of Christ, the exceeding beauty of holiness, and the exceeding wonder of grace.” At another time he prayed, “I am guilty but pardoned. I am lost but saved. I am wandering but found. I am sinning but cleansed. Give me perpetual broken-heartedness. Keep me always clinging to Thy cross” (Arthur Bennett, ed., The Valley of Vision: A Collection of Puritan Prayers and Devotions [Edinburgh: Banner of Truth, 1975], pp. 76, 83).
Jesus gives the prerequisite for receiving forgiveness in the words, as we also have forgiven our debtors. The principle is simple but sobering: if we have forgiven, we will be forgiven; if we have not forgiven, we will not be forgiven.
We are to forgive because it is the character of righteousness, and therefore of the faithful Christian life, to forgive. Citizens of God’s kingdom are blessed and receive mercy because they themselves are merciful (Matt. 5:7). They love even their enemies because they have the nature of the loving heavenly Father within them (5:44–45, 48). Forgiveness is the mark of a truly regenerate heart. Still we fail to be consistent with that mark and need constant exhortation because of the strength of sinful flesh (Rom. 7:14–25).
We are also to be motivated to forgive because of Christp’s example. “Be kind to one another,” Paul says, “tender-hearted, forgiving each other, just as God in Christ also has forgiven you” (Eph. 4:32). John tells us, “The one who says he abides in Him ought himself to walk in the same manner as He walked” (1 John 2:6).
Because it reflects God’s own gracious forgiveness, the forgiving of another person’s sin expresses the highest virtue of man. “A man’s discretion makes him slow to anger, and it is his glory to overlook a transgression” (Prov. 19:11).
Forgiving others also frees the conscience of guilt. Unforgiveness not only stands as a barrier to God’s forgiveness but also interferes with peace of mind, happiness, satisfaction, and even the proper functioning of the body.
Forgiving others is of great benefit to the whole congregation of believers. Probably few things have so short-circuited the power of the church as unresolved conflicts among its members. “If I regard wickedness in my heart,” the psalmist warns himself and every believer, “the Lord will not hear” (Ps. 66:18). The Holy Spirit cannot work freely among those who carry grudges and harbor resentment (see Matt. 5:23–24; 1 Cor. 1:10–13; 3:1–9).
Forgiving others also delivers us from God’s discipline. Where there is an unforgiving spirit, there is sin; and where there is sin, there will be chastening (Heb. 12:5–13). Unrepented sins in the church at Corinth caused many believers to be weak, sick, and even to die (1 Cor. 11:30).
But the most important reason for being forgiving is that it brings God’s forgiveness to the believer. That truth is so important that Jesus reinforces it after the close of the prayer (vv. 14–15). Nothing in the Christian life is more important than forgiveness-our forgiveness of others and God’s forgiveness of us.
In the matter of forgiveness, God deals with us as we deal with others. We are to forgive others as freely and graciously as God forgives us. The Puritan writer Thomas Manton said, “There is none so tender to others as they which have received mercy themselves, for they know how gently God hath dealt with them.”
For if you forgive men for their transgressions, your heavenly Father will also forgive you. But if you do not forgive men, then your Father will not forgive your transgressions. (6:14–15)
The prayer lesson concludes with a reminder that follows the teaching of forgiveness in verse 12. This is the Savior’s own commentary on our petition to God for forgiveness, and the only one of the petitions to which He gives added insight. Thus its importance is amplified.
For if you forgive men for their transgressions puts the principle in a positive mode. Believers should forgive as those who have received judicial forgiveness (cf. Eph. 1:7; 1 John 2:1–2) from God. When the heart is filled with such a forgiving spirit, your heavenly Father will also forgive you. Believers cannot know the parental forgiveness, which keeps fellowship with the Lord rich and blessings from the Lord profuse, apart from forgiving others in heart and word. Forgive (aphiēmi) means literally “to hurl away:”
Paul had this in mind when he wrote, “I found mercy, in order that in me as the foremost [of sinners], Jesus Christ might demonstrate His perfect patience” (1 Tim. 1:16; cf. Matt. 7:11). An unforgiving spirit not only is inconsistent for one who has been totally forgiven by God, but also brings the chastening of God rather than His mercy. Our Lord illustrates the unmerciful response in the parable of Matthew 18:21–35. There a man is forgiven the unpayable debt representing sin and is given the mercy of salvation. He then refuses to forgive another and is immediately and severely chastened by God.
But if you do not forgive men, then your Father will not forgive your transgressions. That states the truth of verse 14 in a negative way for emphasis. The sin of an unforgiving heart and a bitter spirit (Heb. 12:15) forfeits blessing and invites judgment. Even the Talmud taught that he who is indulgent toward others’ faults will be mercifully dealt with by the Supreme Judge (Shabbath 151b).
Every believer must seek to manifest the forgiving spirit of Joseph (Gen. 50:19–21) and of Stephen (Acts 7:60) as often as needed (Luke 17:3–4). To receive pardon from the perfectly holy God and then to refuse to pardon others when we are sinful men is the epitome of abuse of mercy. And “judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment” (James 2:13).
There are petitions for the believer to ask from God, but there are also conditions for the answers to be received. Even more, our prayers are to be primarily concerned with the exaltation of the name, kingdom, and will of the Lord Jesus Christ. Prayer is primarily worship which inspires thanks and personal purity.
Matthew 6:12, 14–15
Once, as I was talking to a Christian psychiatrist, I touched on the problem of forgiveness and the need men have for it. The psychiatrist said, “As far as I am concerned most of what a psychiatrist does is directly related to forgiveness. People come to him with problems. They feel guilty about their part in these problems. They are seeking forgiveness. In effect, they confess their sins to the counselor and find that he forgives them. Then a pattern is set up in which they can show their change of heart in tangible ways toward the other person or persons.” The psychiatrist concluded by observing that the great need to be forgiven by men that many persons feel is only a shadow of a far greater need that all men have to be forgiven by God.
It is true. In his book Confess Your Sins Dr. John R. W. Stott, minister of All Souls Church in London, quotes the head of large English mental hospital as having said, “I could dismiss half my patients tomorrow if they could be assured of forgiveness.” He cites the Scottish churchman George MacLeod as having written, “We live in a world where literally thousands of church members [not to mention others] are in need of … release. … We live … in a vacuum where men simply are not freed.” None of these statements is in the least exaggerated. For in our day, as in all ages of man, people are crying out for real forgiveness and an assurance of it.
Types of Forgiveness
It is this, of course, that makes the second area of requests in the Lord’s Prayer so important. It concerns forgiveness. However, if we are to understand this request accurately, we must realize that it is speaking of forgiveness in one sense only—the forgiveness that is given after justification of a disobedient child of God. And we must realize that before this forgiveness is possible it must be preceded by another type of forgiveness by which one becomes a member of God’s family in the first place.
The request given here is certainly not a prayer for forgiveness in the same sense that we ask for forgiveness when we first believe on the Lord Jesus Christ for salvation. That request involves the acceptance of Christ’s death as the one sufficient sacrifice for our sin—past, present, and future—and it is something that is done once for all. If the fifth petition in the Lord’s Prayer is referring to this initial forgiveness, then we can have no real security before God. We cannot say, as Paul does, that “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Phil. 1:6). We cannot say with Jeremiah that God will “remember their sins no more” (Jer. 31:34). We cannot say, “As far as the east is from the west, so far has he removed our transgressions from us” (Ps. 103:12). All these verses would be meaningless if that kind of forgiveness is meant.
No, the Lord is not speaking of the forgiveness we receive in the first moment of our salvation. He is speaking of forgiveness that comes later, that comes repeatedly, a forgiveness that restores a broken relationship with God.
Forgiveness for Believers
Most Christians will immediately see the need for a distinction between the two types of forgiveness. But, unfortunately, there are Christians who feel that sin can be eradicated in the Christian during this life; and since they generally apply this to themselves, they therefore come to believe erroneously that they no longer need this forgiveness. That is wrong, of course, and the fact that the Lord Jesus Christ directed all his disciples to seek forgiveness refutes it.
We need to get one great principle straight. When a sinful human being becomes a Christian he does not cease to be a sinner any more than he ceases to be a human being. Oh, he has a new nature planted within him by God. The new nature does not sin. The new nature will constantly lead him along the paths of holiness if he will yield to it. But the Christian also has a sinful, fallen nature that he will never eradicate in this life. This old nature will get him into trouble again and again, and every time it breaks out he will find that it also breaks the fullness of his fellowship with God. What is the Christian to do in these circumstances? The Bible teaches that he is to return to the Lord again and again to confess his sin and to ask for forgiveness and cleansing. If he neglects to do this, he will lose all the joy of salvation. If he asks for forgiveness, he will enter increasingly into the joy of a deepening fellowship with God.
Moreover, this will involve our attitude toward others. For we shall not experience the fullness of God’s forgiveness toward us, according to Jesus, unless we extend the same forgiveness to those who have wronged us. Thus, Christ says, “For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins” (Matt. 6:14–15).
Why is this so? Well, it is not because God waits for us to earn his forgiveness by forgiving others; we can never earn any of God’s favors. It is simply because we cannot truly ask for forgiveness unless our heart is right regarding other people. God does not work by halves. He will not allow us to come to him confessing half a sin while hanging onto the other half. It must be all or nothing. Thus, if we confess our sin, that confession must of necessity involve a forgiving attitude toward others. Dr. Harry Ironside, in his commentary on Matthew, writes correctly: “In the government of God as Father over his own children our forgiveness of daily offenses depends upon our attitude toward those who offend against us. If we refuse to forgive our erring brethren, God will not grant us that restorative forgiveness for which we plead when conscious of sin and failure. This, of course, has nothing to do with that eternal forgiveness which the believing sinner receives when he comes to Christ. It is the Father’s forgiveness of an erring child, which must of necessity take into account the attitude of the failed one toward other members of the family.”
Jesus tells us to pray, “Forgive us our debts, as we also have forgiven our debtors.” And this certainly means, among other things, that we are to pattern the scope of our own forgiveness upon God’s.
We cannot go on to consider other parts of the Lord’s Prayer without pausing to see one other great truth about this matter of forgiveness. When a person comes to God through Jesus Christ confessing his sin and seeking forgiveness, he need not be uncertain of the outcome. Instead, he can be absolutely certain that God will provide the forgiveness which he asks for.
You may be saying, “How can I be sure of that?” In the only way that we can be sure of anything else of a spiritual nature. How can we be sure that the death of the Lord Jesus Christ was the one sufficient sacrifice for our sins? Because God says so. He says, “Because by one sacrifice he has made perfect forever those who are being made holy” (Heb. 10:14). How can we be certain that once we have believed on Jesus Christ we will never be lost? Because God says so. Jesus said, “My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand” (John 10:27–28). How can we be certain that God will forgive our sin when we come to him to confess it? It is the same answer: Because God says so. Thus, we read in 1 John 1:9, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.”
There cannot be a greater promise than that, that we can be absolutely certain of the forgiveness of sins and that we can be certain because the forgiveness is based upon the faithfulness and justice of God. To what is God faithful? To his promises. God has promised to forgive, and he does not break his word. What is more, he is just in his forgiveness. The Lord Jesus Christ has paid the full price for our sin. On the basis of that fact, the justice of God necessarily requires him to grant us full forgiveness. Full forgiveness! It is a wonderful truth, for it means that God has made provision in advance for our daily and sometimes hourly cleansing from sin and that his faithfulness and justice stand behind these promises.
Forgiveness in Advance
Furthermore, God has assured us in advance of this full forgiveness. Why has he done so? Is it not precisely to keep us from sinning? Certainly it is. For no sooner has John written, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9), then he goes on to say, “My dear children, I write this to you so that you will not sin” (1 John 2:1). In other words, God says that the truth that will most keep us from sinning is the promise that we will be forgiven by God even if we do.
Many years ago an incident occurred in the life of Dr. Donald Grey Barnhouse that is the perfect illustration of this truth. Dr. Barnhouse had been holding a series of meetings on a college campus and had been approached by one of the young professors at the close of a meeting. He had a sad story to tell. During the war, before he had become a Christian, he had fallen in with bad companions and while in Paris had lived a life of great sin. Now he had returned home, become a Christian, and had fallen in love with a fine Christian girl who also loved him. However, he hesitated to tell her of his love because he feared that his proclivities toward sin might cause him to sin again and thus wound the heart of the girl he now loved. What should he do? He stated his problem and waited for an answer.
Dr. Barnhouse prayed silently for a moment and then, after he had assured himself that the young man was a believer, advised him to share the story of his past life with the girl. If they were to live their lives together, said Dr. Barnhouse, there should be no barriers between them. Furthermore, he argued, her knowledge of his weakness would help him at every turn of the road.
Dr. Barnhouse then began to tell a story of two other people who had found themselves in a similar set of circumstances. The man had lived a life of great sin but had been converted, and eventually had come to marry a fine Christian woman. He had confided to her the nature of his past life in a few words. As he had told her these things, the wife had taken his head in her hands and had drawn him to her shoulder and had kissed him, saying, “John, I want you to understand something very plainly. I know my Bible well, and therefore I know the subtlety of sin and the devices of sin working in the human heart. I know you are a thoroughly converted man, John, but I know that you still have an old nature, and that you are not yet as fully instructed in the ways of God as you soon will be. The devil will do all he can to wreck your Christian life, and he will see to it that temptations of every kind will be put in your way. The day might come—please God that it never shall—when you will succumb to temptation and fall into sin. Immediately the devil will tell you that it is no use trying, that you might as well continue on in the way of sin, and that above all you are not to tell me because it will hurt me. But John, I want you to know that here in my arms is your home. When I married you I married your old nature as well as your new nature, and I want you to know there is full pardon and forgiveness in advance for any evil that may ever come into your life.”
As Dr. Barnhouse was telling this story to the college professor, the young man lifted his eyes and said reverently, “My God! If anything could ever keep a man straight, that would be it.”
God has given you full provision in advance for every sin that may ever come into your life, and he has done this precisely that you might be kept from sinning. Do not forget that there is nothing in you that can ever astonish God or take him by surprise. He knows what you are. Moreover, he has recommended his love to you on the basis of the fact that it was while you were yet a sinner Christ died for you (Rom. 5:8).
There is just one other point that comes to us from this great text in Matthew; it comes from the word “debts.” In this context the word refers to our sin, and the verse is a prayer for forgiveness. In this sense, by means of confession and God’s forgiveness, we cease to become debtors to sin.
After we have come confessing our sin and receiving forgiveness, however, we become debtors in another sense, the same sense that occurs in Romans 1:14–15, where Paul says, “I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are at Rome.” This is a debt on two levels. First, we become debtors to God. We were nothing before him. We were going our own way. We were serving ourselves. We were not even understanding or “did not even understand” spiritual things. But God came to us first in Christ Jesus to redeem us from sin and then in the Holy Spirit to open our eyes to his truth and to lead us in his way. Because of these things we are debtors to God to serve him with all our heart and soul and mind and to carry out his purposes in this life.
But we are also debtors to men. Have you known God’s forgiveness? If you have ever come to him confessing your sin and your need for his Son to be your Savior, you have confessed that you know the gospel. If you have ever come to a communion service, eating the bread and drinking the wine that stand for the broken body and shed blood of the Lord Jesus Christ, you have declared your knowledge of God’s forgiveness. Well, then, if you know this, you are also acknowledging your indebtedness to declare that same forgiveness to others. You must tell them, for Jesus said, “From everyone who has been given much, much will be demanded” (Luke 12:48).
 MacArthur, J. F., Jr. (1993). Drawing Near—Daily Readings for a Deeper Faith (p. 100). Wheaton, IL: Crossway Books.
 MacArthur, J. F., Jr. (1985). Matthew (pp. 391–395). Chicago: Moody Press.
 MacArthur, J. F., Jr. (1985). Matthew (pp. 397–398). Chicago: Moody Press.
 Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (pp. 195–200). Grand Rapids, MI: Baker Books.