Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’
Parallel Translations
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Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’
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And leade vs not into temptacion: but delyver vs from evell. For thyne is the kyngedome and the power and the glorye for ever. Amen.
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And leade vs not into tentation, but deliuer vs from euill: for thine is the kingdome, and the power, and the glorie for euer. Amen.
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (56)
Passages linked to Matthew 6:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 10:13 No temptation has taken you except what is common to man. God is faithful, who will not allow you to be tempted above what you are able, but will with the temptation also make the way of escape, that you may be able to endure it.
- Matthew 26:41 Watch and pray, that you don’t enter into temptation. The spirit indeed is willing, but the flesh is weak.”
- John 17:15 I pray not that you would take them from the world, but that you would keep them from the evil one.
- Revelation 7:14-17 I told him, “My lord, you know.” He said to me, “These are those who came out of the great suffering.They washed their robes, and made them white in the Lamb’s blood. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tabernacle over them. They will never be hungry or thirsty any more. The sun won’t beat on them, nor any heat; for the Lamb who is in the middle of the throne shepherds them and leads them to springs of life-giving waters. And God will wipe away every tear from their eyes.”
- 2 Thessalonians 3:3 But the Lord is faithful, who will establish you and guard you from the evil one.
- Matthew 6:10 Let your Kingdom come. Let your will be done on earth as it is in heaven.
- Revelation 19:1 After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation, power, and glory belong to our God;
- Jeremiah 15:21 “I will deliver you out of the hand of the wicked, and I will redeem you out of the hand of the terrible.”
- 2 Peter 2:9 the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment,
- 1 John 5:18-19 We know that whoever is born of God doesn’t sin, but he who was born of God keeps himself, and the evil one doesn’t touch him. We know that we are of God, and the whole world lies in the power of the evil one.
- 1 Chronicles 29:11 Yours, Yahweh, is the greatness, the power, the glory, the victory, and the majesty! For all that is in the heavens and in the earth is yours. Yours is the kingdom, Yahweh, and you are exalted as head above all.
- Psalms 47:7 For God is the King of all the earth. Sing praises with understanding.
- Psalms 10:16 Yahweh is King forever and ever! The nations will perish out of his land.
- 1 Thessalonians 1:10 and to wait for his Son from heaven, whom he raised from the dead: Jesus, who delivers us from the wrath to come.
- Exodus 15:18 Yahweh will reign forever and ever.”
- 2 Timothy 4:17-18 But the Lord stood by me and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear. So I was delivered out of the mouth of the lion. And the Lord will deliver me from every evil work, and will preserve me for his heavenly Kingdom. To him be the glory forever and ever. Amen.
- 1 John 3:8 He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed: that he might destroy the works of the devil.
- Revelation 3:10 Because you kept my command to endure, I also will keep you from the hour of testing which is to come on the whole world, to test those who dwell on the earth.
- Revelation 21:4 He will wipe away every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away.”
- Genesis 22:1 After these things, God tested Abraham, and said to him, “Abraham!” He said, “Here I am.”
- Deuteronomy 8:16 who fed you in the wilderness with manna, which your fathers didn’t know, that he might humble you, and that he might prove you, to do you good at your latter end;
- 1 Chronicles 4:10 Jabez called on the God of Israel, saying, “Oh that you would bless me indeed, and enlarge my border! May your hand be with me, and may you keep me from evil, that I may not cause pain!” God granted him that which he requested.
- 1 Chronicles 16:36 Blessed be Yahweh, the God of Israel, from everlasting even to everlasting. All the people said, “Amen,” and praised Yahweh.
- Psalms 41:13 Blessed be Yahweh, the God of Israel, from everlasting and to everlasting! Amen and amen.
- Psalms 47:2 For Yahweh Most High is awesome. He is a great King over all the earth.
- 1 Peter 5:8 Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour.
- Numbers 5:22 and this water that brings a curse will go into your bowels, and make your body swell, and your thigh fall away.” The woman shall say, “Amen, Amen.”
- Psalms 121:7-8 Yahweh will keep you from all evil. He will keep your soul. Yahweh will keep your going out and your coming in, from this time forward, and forever more.
- Daniel 4:25 that you shall be driven from men, and your dwelling shall be with the animals of the field. You shall be made to eat grass as oxen, and shall be wet with the dew of the sky, and seven times shall pass over you; until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.
- Luke 22:31-46 The Lord said, “Simon, Simon, behold, Satan asked to have all of you, that he might sift you as wheat, but I prayed for you, that your faith wouldn’t fail. You, when once you have turned again, establish your brothers.” He said to him, “Lord, I am ready to go with you both to prison and to death!” He said, “I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times.” He said to them, “When I sent you out without purse, wallet, and sandals, did you lack anything?” They said, “Nothing.” Then he said to them, “But now, whoever has a purse, let him take it, and likewise a wallet. Whoever has none, let him sell his cloak, and buy a sword. For I tell you that this which is written must still be fulfilled in me: ‘He was counted with transgressors.’ For that which concerns me has an end.” They said, “Lord, behold, here are two swords.” He said to them, “That is enough.” He came out and went, as his custom was, to the Mount of Olives. His disciples also followed him. When he was at the place, he said to them, “Pray that you don’t enter into temptation.” He was withdrawn from them about a stone’s throw, and he knelt down and prayed, saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.” An angel from heaven appeared to him, strengthening him. Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground. When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief, and said to them, “Why do you sleep? Rise and pray that you may not enter into temptation.”
- 2 Corinthians 1:20 For however many are the promises of God, in him is the “Yes.” Therefore also through him is the “Amen”, to the glory of God through us.
- 2 Corinthians 12:7-9 By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively. Concerning this thing, I begged the Lord three times that it might depart from me. He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.
- Galatians 1:4 who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father—
- Psalms 72:19 Blessed be his glorious name forever! Let the whole earth be filled with his glory! Amen and amen.
- Proverbs 30:8 Remove far from me falsehood and lies. Give me neither poverty nor riches. Feed me with the food that is needful for me,
- Matthew 5:37 But let your ‘Yes’ be ‘Yes’ and your ‘No’ be ‘No.’ Whatever is more than these is of the evil one.
- 1 Timothy 1:17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
- Revelation 1:18 and the Living one. I was dead, and behold, I am alive forever and ever. Amen. I have the keys of Death and of Hades.
- Revelation 2:10 Don’t be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life.
- Deuteronomy 8:2 You shall remember all the way which Yahweh your God has led you these forty years in the wilderness, that he might humble you, to test you, to know what was in your heart, whether you would keep his commandments or not.
- Deuteronomy 27:15-26 ‘Cursed is the man who makes an engraved or molten image, an abomination to Yahweh, the work of the hands of the craftsman, and sets it up in secret.’ All the people shall answer and say, ‘Amen.’ ‘Cursed is he who dishonors his father or his mother.’ All the people shall say, ‘Amen.’ ‘Cursed is he who removes his neighbor’s landmark.’ All the people shall say, ‘Amen.’ ‘Cursed is he who leads the blind astray on the road.’ All the people shall say, ‘Amen.’ ‘Cursed is he who withholds justice from the foreigner, fatherless, and widow.’ All the people shall say, ‘Amen.’ ‘Cursed is he who lies with his father’s wife, because he dishonors his father’s bed.’ All the people shall say, ‘Amen.’ ‘Cursed is he who lies with any kind of animal.’ All the people shall say, ‘Amen.’ ‘Cursed is he who lies with his sister, his father’s daughter or his mother’s daughter.’ All the people shall say, ‘Amen.’ ‘Cursed is he who lies with his mother-in-law.’ All the people shall say, ‘Amen.’ ‘Cursed is he who secretly kills his neighbor.’ All the people shall say, ‘Amen.’ ‘Cursed is he who takes a bribe to kill an innocent person.’ All the people shall say, ‘Amen.’ ‘Cursed is he who doesn’t uphold the words of this law by doing them.’ All the people shall say, ‘Amen.’ ”
- 1 Kings 1:36 Benaiah the son of Jehoiada answered the king, and said, “Amen. May Yahweh, the God of my lord the king, say so.
- Psalms 89:52 Blessed be Yahweh forever more. Amen, and Amen.
- Psalms 106:48 Blessed be Yahweh, the God of Israel, from everlasting even to everlasting! Let all the people say, “Amen.” Praise Yah!
- Psalms 145:10-13 All your works will give thanks to you, Yahweh. Your saints will extol you. They will speak of the glory of your kingdom, and talk about your power, to make known to the sons of men his mighty acts, the glory of the majesty of his kingdom. Your kingdom is an everlasting kingdom. Your dominion endures throughout all generations. Yahweh is faithful in all his words, and loving in all his deeds.
- Daniel 4:34-35 At the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High, and I praised and honored him who lives forever; for his dominion is an everlasting dominion, and his kingdom from generation to generation. All the inhabitants of the earth are reputed as nothing; and he does according to his will in the army of heaven, and among the inhabitants of the earth; and no one can stop his hand, or ask him, “What are you doing?”
- Daniel 7:18 But the saints of the Most High will receive the kingdom, and possess the kingdom forever, even forever and ever.’
- Matthew 28:20 teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” Amen.
- 1 Corinthians 14:16 Otherwise if you bless with the spirit, how will he who fills the place of the unlearned say the “Amen” at your giving of thanks, seeing he doesn’t know what you say?
- Revelation 3:14 “To the angel of the assembly in Laodicea write: “The Amen, the Faithful and True Witness, the Beginning of God’s creation, says these things:
- Revelation 5:13 I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, “To him who sits on the throne, and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever! Amen!”
- 1 Timothy 6:15-17 which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords. He alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see: to whom be honor and eternal power. Amen. Charge those who are rich in this present world that they not be arrogant, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy;
- Hebrews 2:14-15 Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, and might deliver all of them who through fear of death were all their lifetime subject to bondage.
- Hebrews 11:36 Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment.
- Revelation 19:4 The twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne, saying, “Amen! Hallelujah!”
- Jeremiah 28:6 even the prophet Jeremiah said, “Amen! May Yahweh do so. May Yahweh perform your words which you have prophesied, to bring again the vessels of Yahweh’s house, and all those who are captives, from Babylon to this place.
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Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain From the Devil, or from all adversity.
From the Devil, or from all adversity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 13 And lead us not into temptation, but deliver…
13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
Ver. 13. And lead us not into temptation] Here we beg sanctification, as in the former petition, justification; and are taught, after forgiveness of sins, to look for temptations, and to pray against them. Temptations are either of probation (and so God tempts men) or of perdition, and so the devil. Both Abraham’s great temptations began with one strain, לד-לד Get thee gone, Gen 12:1; Gen 22:2. Here God led Abraham into temptation, but he delivered him from evil; yea, he tempted him and proved him, to do him good in his latter end, Deu 8:6. His usual way is to bring us to heaven by hell’s gates, to draw light out of darkness, good out of evil. As the skilful apothecary maketh of a poisonful viper, a wholesome treacle; as the cunning artificer with a crooked unsightly tool frameth a straight and beautiful piece of work; as the Egyptian birds are said to pick wholesome food out of the serpent’s eggs; or as the Athenian magistrates by giving to malefactors hemlock (a poisonous herb) preserved the commonwealth. The devil tempts either by way of seducement, Jas 1:15, or grievance, 2Co 12:7. In the former he excites our concupiscence, rubs the firebrand, and makes it send forth many sparkles, carries us away by some pleasing object, as the fish by the bait. Yet hath he only a persuading sleight, not an enforcing might: our own concupiscence carrieth the greatest stroke. In the latter (those temptations of buffeting or grievance, horrid and hideous thoughts of atheism, idolatry, blasphemy, suicide, &c.) himself, for most part, is the sole doer, to trouble us in our Christian course, and make us run heavily toward heaven. The Russians are so malicious one towards another, that you shall have a man hide some of his own goods in his house whom he hateth, and then accuse him of the stealth of them. Such is the devil’s dealing often times with God’s dearest children. He darts into their hearts his detestable injections, and then would persuade them that they are accessory to the act. Here our victory is, not to give place to the devil, but to resist steadfast in the faith: which that we may, pray we always "with all prayer and supplication," Eph 6:18, pray as our Saviour did, "Father, keep them from the evil," or from wickedness, Joh 17:15. Pray as our Saviour bids, "Lead us not," &c., that is, either keep us from occasions of sin, or carry us over them. Either preserve us from falling into sin, or help us to rise out of sin by repentance: grant us to be either innocent or pertinent. Deliver us from those devoratory evils (as Tertullian calleth them), such sins as might frustrate perseverance, 2Th 3:3; and from that evil and wicked one, that he touch us not, 1Jn 5:18, that is, tactu qualitativo (as Cajetan expounds it), with a deadly touch, so as to alter us from our gracious disposition. Howbeit, sin and temptation come both under one name in this petition, to warn us and teach us that we can no further shun sin than we do temptation thereunto.
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For thine is the kingdom] That is, all sovereignty is originally and transcendently invested in thee. Other kings are but thy servants and feudatories, by thee they reign, Pro 8:15, and of thee they receive their power, Rom 13:1. Where then will they appear, that say to the king, Apostata, Job 34:18, that send messages after him, saying, "We will not have this man to reign over us," Luk 19:14; that bespeak him, as that Hebrew did Moses, "Who made thee a prince and a judge among us?" Exo 2:14; should they not rather send a lamb to this ruler of the earth? Isa 16:1, and bring a present to fear? Psa 76:11; should they not submit to his sceptre and confess his sovereignty?
And the power] Some have kingdoms, that yet lack power to help their subjects: as that king of Israel that answered her that had sodden her child, in that sharp famine of Samaria, where an ass’s head was worth four pounds: "If the Lord do not help, whence shall I help?" 2Ki 6:27. But the King of heaven is never at such a nonplus: he can do whatsoever he will; and he will do whatsoever is meet to be done, for the good of his servants and suppliants. Peter lacked power to deliver Christ, Pilate lacked will, but God lacks neither: what a comfort is that! Let us rest on his mighty arm, and cast the labouring Church into his everlasting arms, Deu 33:27. He is "able to do more than we can ask or think," Eph 3:20, and will not fail to keep that which we have committed unto him against that day, 2Ti 1:14.
And the glory] To wit, of granting our requests. Praises will follow upon prayers obtained, Psa 50:15; what a man wins by prayer he will wear with thankfulness. Now "whoso offereth praise, he glorifieth me," saith God, Psa 50:23: and the Gentiles did not glorify God, neither were thankful, Rom 1:21; Rom 1:28; but the 24 elders ascribe unto him glory and honour, Rev 4:11. And this is a most powerful argument in prayer, as are also the two former. And it pleaseth God well to hear his children reason it out with him lustily, as Jacob did, and the woman of Canaan, Gen 32:9-12 Mat 15:25; Mat 15:28. Because by showing such reasons of their requests, as our Saviour here directs us, they show proof of their knowledge, faith, confidence, &c. And besides they do much confirm their own faith and stir up good affections in prayer.
Amen] This Hebrew word, that remaineth untranslated in most languages, is either prefixed or preposed to a sentence, and so it is a note of certain and earnest asseveration; or else it is affixed, and opposed, and so it is a note either of assent or assurance. {a} Of assent; and that either of the understanding to the truth of that which is uttered, as in the end of the Creed and four Gospels; or of the will and affections, for the obtaining of our petitions; 1Co 14:16, how shall he say Amen at thy giving of thanks? Of assurance next, as in this place and many others. It is the voice of one that believeth and expecteth that he shall have his prayers granted. It is as much as so be it, yea, so it shall be.
{a} It is used in all languages to betoken unity of faith and spirit. Ainsworth. Christus Amen utitur quinquagies. Gerard,
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The term temptation in the general signifieth a trial,…
The term temptation in the general signifieth a trial, and is sometimes used to express God’s trials of his people’s faith and obedience, but most ordinarily to express Satan’s trials of us, by motions to sin; which may be from our own lusts, Jam 1:13,14; or from the devil, who is therefore called the tempter; or from the world. These are the temptations which we are commanded to pray against: not that God leads any persons into such temptations, unless by the permission of his providence.
But deliver us from evil; from the evil one, as some read it, because of the article prefixed; but others think it not material whether we understand the devil, who is the evil one, or the evil of temptations, which harm us not if we be not overcome by them.
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For thine is the kingdom, and the power, and the glory, for ever. Amen. These words are omitted by Luke, Luk 11:4; but many think that Luke speaks of another time, when he dictated this prayer. The words both show us that the honour and glory of God ought to be the end and scope of all our prayers, and that we can expect no audience but upon the account of God’s grace and mercy; and they likewise confirm our faith, that God is able to grant what we ask of him.
Amen: this in the close of a sentence is a particle of wishing, and signifieth our desire to be heard; and as it is a term that signifies truth and certainty, it likewise signifieth our faith in God that we shall be heard.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And lead us not into temptation,.... Such a petition…
And lead us not into temptation,.... Such a petition as this is often to be observed in the prayers of the Jews (a),
, "do not lead me" neither into sin, nor into transgression and iniquity, , "nor into temptation", or "into the hands of temptation";''
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that is, into the power of it, so as to be overcome by it, and sink under it; in which sense the phrase is to be understood here. We are not here taught to pray against temptations at all, or in any sense, for they are sometimes needful and useful; but that they may not have the power over us, and destroy us. There are various sorts of temptations. There are the temptations of God; who may be said to tempt, not by infusing anything that is sinful, or by soliciting to it; but by enjoining things hard and disagreeable to nature, as in the case of Abraham; by afflicting, either in body or estate, of which Job is an instance; by permitting and letting loose the reins to Satan, and a man's own corruptions; by withdrawing his presence, and withholding the communications of his grace; and sometimes by suffering false prophets to arise among his people: his ends in them are on his own account, the display of his power; grace, wisdom, and faithfulness; on account of his Son, that his saints might be like him, and he might have an opportunity of exercising his power and pity: and on his people's account, that they might be humbled; their faith and patience tried; might see their weakness, and need of Christ, and be excited to prayer and watchfulness. There are also the temptations of Satan; which lie in soliciting to evil, suggesting hard and blasphemous thoughts of God, and filling with doubts and fears; which are cunningly formed by him, and are very afflictive. There are moreover the temptations of the world, which arise from poverty and riches, from the men of the world, the lusts of it, and from both its frowns and flatteries: add to all this, that there are temptations arising from a man's own heart. Now, in this petition, the children of God pray, that they may be kept from every occasion and object of sinning; from those sins they are most inclined to; that God would not leave them to Satan, and their own corrupt hearts; nor suffer them to sink under the weight of temptations of any sort; but that, in the issue, they might have a way to escape, and be victorious over all.
But deliver us from evil. This petition, with the Jews, is in this (b) form:
"er egpm ynlyutw, "but deliver me from an evil accident", and diseases; and do not trouble me with evil dreams, and evil imaginations.''
R. Juda, after his prayer, or at the close of it, as is this petition, used (c) to say;
"let it be thy good pleasure, 0 Lord our God, and the God of our fathers, "that thou wouldst deliver us" from impudent men, and impudence; from an "evil" man, and from an "evil" accident; from the "evil" imagination, i.e. the corruption of nature; from an "evil" companion; from an "evil" neighbour; and from Satan the destroyer; and from hard judgment; and from an hard adversary, whether he is the son of the covenant, or is not the son of the covenant.''
And most, if not all of these things, may be very well thought to be comprised in the word "evil" here: particularly Satan may be meant, by "evil", or "the evil one", as the word may be rendered; who is eminently, originally, and immutably evil; his whole work and employment is nothing else but evil: and to be delivered from him, is to be rescued out of his hands, preserved from his snares, and delivered from his temptations. Evil men may also be intended: all men are naturally evil, and unalterably so, without the grace of God; and some are notoriously wicked; from whose company, sinful lusts, and pleasures, to which they are addicted, as well as from their rage and persecution, good men cannot but desire deliverance; as also from the evil of afflictions, and especially from the evil of sin; as that they may be kept from the commission of it; have the guilt of it removed; be preserved from its power and dominion; and, at last, be freed from the very being of it.
For thine is the kingdom, and the power, and the glory, for ever, Amen. This conclusion is left out in the Arabic and Vulgate Latin versions, as it is in Luk 11:4. It stands thus in the Jewish prayers (d),
, "for the kingdom is thine", and thou shalt reign in glory for ever and ever.''
The usual response at the close of prayers, and reading the Shema, instead of "Amen", was (e) this:
"Blessed be the name of the glory of his kingdom, for ever and ever.''
Which bears some resemblance to this concluding expression, which ascribes everlasting kingdom, power, and glory, to God: which may be considered either as a doxology, or an ascription of glory to God, which is his due; and ought be given him in all our prayers to him; or as so many reasons strengthening our faith in prayer; or as many arguments with God, with respect to the petitions made; since the kingdom of nature, providence, grace, and glory, is his: he is omnipotent, he has power to give us our daily bread; to forgive our sins; to preserve from, support under, and deliver out of temptation; to keep from all evil, and preserve from a total and final falling away: whose glory is concerned in all, to whom the glory of all is, and to whom it must, and shall be given; and all this for ever: and the whole is concluded with the word "Amen"; which is a note of asseveration, of the truth herein contained; is added by way of assent to every petition made; is expressive of an hearty wish, and desire to have all fulfilled; and also of faith and confidence, that they will be answered. And this word being retained, and kept the same in all languages, signifies the unity of the spirit, and faith in prayer, in all the saints, in all ages. I leave this prayer with one observation, and that is, whereas it has been so long, and so often said, that this is the Lord's prayer, it can never be proved that he ever made use of it; and it is certain that he did not make it, as appears from what has been cited out of the Jewish records: the several petitions in it were in being and use before he directed to them; and not only the petitions, but even the very preface and conclusion, are manifestly of Jewish original: what our Lord did was, he took the most proper and pertinent petitions, that had been used by good men among that people; which, with some alterations much for the better, he put together in this order, and gave his approbation of; and that with this view, to point out to his disciples some of the best and most suitable petitions to be made; and to give them a pattern of brevity and conciseness in prayer; and teach them to pray after such a manner, or in some such like words and expressions. This I observe, not to lessen the usefulness of this excellent pattern of sound words; the whole, and every part of it, being exceedingly instructive, and worthy of imitation; but to rectify a vulgar mistake, and to abate the formal and superstitious observance of it.
(a) Seder Tephillot, fol. 3. 1. Ed. Basil. fol. 4. 2. Ed. Amstelod. Shaare Zion, fol. 73. 1. T. Bab. Beracot, fol. 60. 2. (b) T. Bab. Beracot, fol. 60. 2. (c) Ib. fol. 16. 2. (d) Seder Tephillot, fol. 280. 1. Ed. Basil. (e) Misn. Yoma, c. 4. sect. 1. & 6. 2. T. Bab. Pesachim, fol. 56. 1. & Taanith, fol. 16. 2. Seder Tephillot, fol. 70. 2. Ed. Basil.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 13. And lead us not into temptation] That…
Verse 13. And lead us not into temptation] That is, bring us not in to sore trial. πειρασμον, which may be here rendered sore trial, comes from πειρω, to pierce through, as with a spear, or spit, used so by some of the best Greek writers. Several of the primitive fathers understood it something in this way; and have therefore added quam ferre non possimus, "which we cannot bear." The word not only implies violent assaults from Satan, but also sorely afflictive circumstances, none of which we have, as yet, grace or fortitude sufficient to bear. Bring us not in, or lead us not in. This is a mere Hebraism: God is said to do a thing which he only permits or suffers to be done.
The process of temptation is often as follows:
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1st. A simple evil thought.
2ndly. A strong imagination, or impression made on the imagination, by the thing to which we are tempted.
3dly. Delight in viewing it.
4thly. Consent of the will to perform it. Thus lust is conceived, sin is finished, and death brought forth. Jas 1:15.
See also on Mt 4:1. A man may be tempted without entering into the temptation: entering into it implies giving way, closing in with, and embracing it.
But deliver us from evil] απο του πονηρου, from the wicked one. Satan is expressly called οπονηρος, the wicked one. Mt 13:19; Mt 13:38, compare with Mr 4:15; Lu 8:12. This epithet of Satan comes from πονος, labour, sorrow, misery, because of the drudgery which is found in the way of sin, the sorrow that accompanies the commission of it, and the misery which is entailed upon it, and in which it ends.
It is said in the MISHNA, Tit. Beracoth, that Rabbi Judah was wont to pray thus: "Let it be thy good pleasure to deliver us from impudent men, and from impudence: from an evil man and an evil chance; from an evil affection, an evil companion, and an evil neighbour: from Satan the destroyer, from a hard judgment, and a hard adversary." See Lightfoot.
Deliver us] ρυσαι ημας - a very expressive word-break our chains, and loose our bands-snatch, pluck us from the evil, and its calamitous issue.
For thine is the kingdom, c.] The whole of this doxology is rejected by Wetstein, Griesbach, and the most eminent critics. The authorities on which it is rejected may be seen in Griesbach and, Wetstein, particularly in the second edition of Griesbach's Testament, who is fully of opinion that it never made a part of the sacred text. It is variously written in several MSS., and omitted by most of the fathers, both Greek and Latin. As the doxology is at least very ancient, and was in use among the Jews, as well as all the other petitions of this excellent prayer, it should not, in my opinion, be left out of the text, merely because some MSS. have omitted it, and it has been variously written in others. See various forms of this doxology, taken from the ancient Jewish writers, in Lightfoot and Schoettgen.
By the kingdom, we may understand that mentioned Mt 6:10, and explained Mt 3:2.
By power, that energy by which the kingdom is governed and maintained.
By glory, the honour that shall redound to God in consequence of the maintenance of the kingdom of grace, in the salvation of men.
For ever and ever.] εις τους αιωνας, to the for evers. Well expressed by our common translation - ever in our ancient use of the word taking in the whole duration of time the second ever, the whole of eternity. May thy name have the glory both in this world, and in that which is to come! The original word αιων comes from αει always, and ων being, or existence. This is Aristotle's definition of it. See Clarke on Ge 21:33. There is no word in any language which more forcibly points out the grand characteristic of eternity-that which always exists. It is often used to signify a limited time, the end of which is not known; but this use of it is only an accommodated one; and it is the grammatical and proper sense of it which must be resorted to in any controversy concerning the word. We sometimes use the phrase for evermore: i.e. for ever and more, which signifies the whole of time, and the more or interminable duration beyond it. See Clarke on Mt 25:46.
Amen.] This word is Hebrew, אמן, and signifies faithful or true. Some suppose the word is formed from the initial letters of אדוני מלך נאם adoni melech neetnan, My Lord, the faithful King. The word itself implies a confident resting of the soul in God, with the fullest assurance that all these petitions shall be fulfilled to every one who prays according to the directions given before by our blessed Lord.
The very learned Mr. Gregory has shown that our Lord collected this prayer out of the Jewish Euchologies, and gives us the whole form as follows: -
"Our Father who art in heaven, be gracious unto us! O Lord our God, hallowed be thy name, and let the remembrance of Thee be glorified in heaven above, and in the earth here below! Let thy kingdom reign over us now, and for ever! The holy men of old said, remit and forgive unto all men whatsoever they have done against me! And lead us not into the hands of temptation, but deliver us from the evil thing! For thine is the kingdom, and thou shalt reign in glory for ever and for evermore." Gregory's Works, 4to. 1671, p. 162.
See this proved at large in the collections of Lightfoot and Schoettgenius,
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Joseph Benson 1811 · Public Domain Mat 6:13. And lead us not into temptation —…
Mat 6:13. And lead us not into temptation — Or, into trial, as the word πειρασμος, here used, signifies: see note on Mat 4:1: that is, into such trial or temptation, as will be too hard for our weakness to endure. But deliver us from evil — Απο του πονερου, from the evil one, viz., the devil; enabling us to resist and overcome him in all his assaults, of whatever kind they may be. Or, perhaps, the clause may be translated, Lead us not into temptation, but so as to deliver us from the evil, viz., either by removing the temptation, when it is too strong for us to withstand; or by mitigating its force, or by increasing our strength to resist it, as God shall see most for his glory. This correction of the translation, suggested by Macknight, is proposed on this ground; that to pray for an absolute freedom from temptation is to seek deliverance from the common lot of humanity, which is absurd; because temptations are wisely appointed by God for the exercise and improvement of piety and virtue in good men, and that others may be encouraged by the constancy and patience which they show in trials. Hence, instead of praying to be absolutely delivered from them, we are taught to rejoice when, by the divine appointment, we fall into them. See Jas 1:2-3. This petition teaches us to preserve a sense of our own inability to repel and overcome temptation, and of the necessity of assistance from above, to enable us to stand in the evil day. For thine is the kingdom, &c., for ever — The government of the universe is thine for ever, and thou alone possessest the power of creating and upholding all things; also the glory of infinite perfections remains eternally with thee, therefore all men ought to hallow thy name, submit themselves to thy government, and perform thy will; also, in an humble sense of their dependance, should seek from thee the supply of their wants, the pardon of their sins, and the kind protection of thy providence.
After the preceding exposition of the different clauses of this divine prayer, the reader will not be displeased to see a summary of the whole, in the following concise, clear, and instructive paraphrase, taken from the short notes of Mr. Wesley.
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I. Our Father — Who art good and gracious to all, our Creator, our Preserver: the Father of our Lord, and of us in him, thy children by adoption and grace: not my Father only, who now cry unto thee, but the Father of the universe, of angels and men: who art in heaven — Beholding all things, both in heaven and earth; knowing every creature, and all the works of every creature, and every possible event from everlasting to everlasting: the Almighty Lord and Ruler of all, superintending and disposing all things: In heaven — Eminently there, but not there alone, seeing thou fillest heaven and earth.
II. 1st, Hallowed be thy name — Mayest thou, O Father, be truly known by all intelligent beings, and with affections suitable to that knowledge: mayest thou be duly honoured, loved, feared, by all in heaven and in earth, by all angels and all men. 2d, Thy kingdom come — May thy kingdom of grace come quickly, and swallow up all the kingdoms of the earth: may all mankind, receiving thee, O Christ, for their king, truly believing in thy name, be filled with righteousness, and peace, and joy; with holiness and happiness; till they are removed hence into thy kingdom of glory, to reign with thee for ever and ever. 3d, Thy will be done on earth as it is in heaven — May all the inhabitants of the earth do thy will as willingly as the holy angels: may these do it continually even as they, without any interruption of their willing service; yea, and perfectly as they; mayest thou, O Spirit of grace, through the blood of the everlasting covenant, make them perfect in every good work to do thy will, and work in them all that is well pleasing in thy sight. 4th, Give us — O Father, (for we claim nothing of right, but only of thy free mercy,) this day — (for we take no thought for the morrow,) our daily bread — All things needful for our souls and bodies; not only the meat that perisheth, but the sacramental bread, and thy grace, the food which endureth to everlasting life. 5th, And forgive us our debts as we also forgive our debtors — Give us, O Lord, redemption in thy blood, even the forgiveness of sins: as thou enablest us freely and fully to forgive every man, so do thou forgive all our trespasses. 6th, And lead us not into temptation, but deliver us from evil — Whenever we are tempted, O thou that helpest our infirmities, suffer us not to enter into temptation; to be overcome or suffer loss thereby; but make a way for us to escape, so that we may be more than conquerors through thy love, over sin and all the consequences of it. Now the principal desire of a Christian’s heart being the glory of God, (Mat 6:9-10,) and all he wants for himself or his brethren, being the daily bread of soul and body, (or the support of life, animal and spiritual,) pardon of sin, and deliverance from the power of it and of the devil; (Mat 6:11-13;) there is nothing besides that a Christian can wish for; therefore this prayer comprehends all his desires. Eternal life is the certain consequence, or rather completion, of holiness.
III. For thine is the kingdom — The sovereign right of all things that are or ever were created: the power — The executive power, whereby thou governest all things in thy everlasting kingdom: and the glory — The praise due from every creature for thy power, and all thy wondrous works, and the mightiness of thy kingdom, which endureth through all ages, even for ever and ever. It is observable, that, though the doxology, as well as the petitions of this prayer, is threefold, and is directed to the Father, Son, and Holy Ghost distinctly, yet is the whole fully applicable both to every person, and to the ever-blessed and undivided Trinity.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain God is not the tempter of evil, or author…
God is not the tempter of evil, or author of sin. (James i. 13.) He tempteth no man: we pray that he would not suffer the devil to tempt us above our strength: that he would remove the temptations, or enable us to overcome them, and deliver us from evil, particularly the evil of sin, which is the first, and the greatest, and the true efficient cause of all evils. (Haydock) --- In the Greek we here read, for thine is the kingdom, and the power, and the glory; which words are found is some old Greek liturgies, and there is every appearance that they have thence slipped into the text of St. Matthew. They do not occur in St. Luke (vi. 4.), nor in any one of the old Latin copies, nor yet in the most ancient of the Greek texts. The holy Fathers prior to St. John Chrysostom, as Grotius observes, who have explained the Lord’s prayer, never mention these words. --- And not being found in Tertullian, St. Cyprian, St. Jerome, St. Ambrose, St. Augustine, &c., nor in the Vatican Greek copy, nor in the Cambridge manuscripts. &c. as Dr. Wells also observes, it seems certain that they were only a pious conclusion, or doxology, with which the Greeks of the fourth age began to conclude their prayers, much after the same manner as, Glory be to the Father, &c. was added to the end of each psalm. We may reasonably presume, that these words at first were in the margin of some copies, and afterwards by some transcribers taken into the text itself. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain And lead us not into temptation--He who honestly seeks…
And lead us not into temptation--He who honestly seeks and has the assurance of, forgiveness for past sin, will strive to avoid committing it for the future. But conscious that "when we would do good evil is present with us," we are taught to offer this sixth petition, which comes naturally close upon the preceding, and flows, indeed, instinctively from it in the hearts of all earnest Christians. There is some difficulty in the form of the petition, as it is certain that God does bring His people--as He did Abraham, and Christ Himself--into circumstances both fitted and designed to try them, or test the strength of their faith. Some meet this by regarding the petition as simply an humble expression of self-distrust and instinctive shrinking from danger; but this seems too weak. Others take it as a prayer against yielding to temptation, and so equivalent to a prayer for support and deliverance when we are tempted; but this seems to go beyond the precise thing intended. We incline to take it as a prayer against being drawn or sucked, of our own will, into temptation, to which the word here used seems to lend some countenance--"Introduce us not." This view, while it does not put into our mouths a prayer against being tempted--which is more than the divine procedure would seem to warrant--does not, on the other hand, change the sense of the petition into one for support under temptation, which the words will hardly bear; but it gives us a subject for prayer, in regard to temptation, most definite, and of all others most needful. It was precisely this which Peter needed to ask, but did not ask, when--of his own accord, and in spite of difficulties--he pressed for entrance into the palace hall of the high priest, and where, once sucked into the scene and atmosphere of temptation, he fell so foully. And if so, does it not seem pretty clear that this was exactly what our Lord meant His disciples to pray against when He said in the garden--"Watch and pray, that ye enter not into temptation"? (Mat 26:41).
Seventh Petition:
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But deliver us from evil--We can see no good reason for regarding this as but the second half of the sixth petition. With far better ground might the second and third petitions be regarded as one. The "but" connecting the two petitions is an insufficient reason for regarding them as one, though enough to show that the one thought naturally follows close upon the other. As the expression "from evil" may be equally well rendered "from the evil one," a number or superior critics think the devil is intended, especially from its following close upon the subject of "temptation." But the comprehensive character of these brief petitions, and the place which this one occupies, as that on which all our desires die away, seems to us against so contracted a view of it. Nor can there be a reasonable doubt that the apostle, in some of the last sentences which he penned before he was brought forth to suffer for his Lord, alludes to this very petition in the language of calm assurance--"And the Lord shall deliver me from every evil work (compare the Greek of the two passages), and will preserve me unto his heavenly kingdom" (Ti2 4:18). The final petition, then, is only rightly grasped when regarded as a prayer for deliverance from all evil of whatever kind--not only from sin, but from all its consequences--fully and finally. Fitly, then, are our prayers ended with this. For what can we desire which this does not carry with it?
For thine is the kingdom, and the power, and the glory, for ever. Amen--If any reliance is to be placed on external evidence, this doxology, we think, can hardly be considered part of the original text. It is wanting in all the most ancient manuscripts; it is wanting in the Old Latin version and in the Vulgate: the former mounting up to about the middle of the second century, and the latter being a revision of it in the fourth century by JEROME, a most reverential and conservative as well as able and impartial critic. As might be expected from this, it is passed by in silence by the earliest Latin fathers; but even the Greek commentators, when expounding this prayer, pass by the doxology. On the other hand, it is found in a majority of manuscripts, though not the oldest; it is found in all the Syriac versions, even the Peschito--dating probably as early as the second century--although this version lacks the "Amen," which the doxology, if genuine, could hardly have wanted; it is found in the Sahidic or Thebaic version made for the Christians of Upper Egypt, possibly as early as the Old Latin; and it is found in perhaps most of the later versions. On a review of the evidence, the strong probability, we think, is that it was no part of the original text.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13. Lead us not into temptation — Bring us…
13. Lead us not into temptation — Bring us not into trials that may endanger our souls. This prayer is, however, to be uttered with submission to whatever trials of our virtue God pleases. And hence our Lord immediately adds, deliver us from evil — as much as to say, If thou dost lead us into dangers to our virtue, give us strength to overcome.
The evil here named does not mean simply the Evil One; but all evil, including all sin and hell as well as the devil.
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All this prayer and submission we offer to thee, O God, for thine is every supreme excellence; namely, the wide kingdom of the world, the absolute power over it, and the glory of all thine own attributes, of all thy vast monarchy, and of all its grand events and results. Amen — So let it be. It has the entire consent of our own hearts.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. lead us not into temptation] The statement of…
13. lead us not into temptation] The statement of James, Jas_1:2, “Count it all joy when ye fall into divers temptations,” is not really contradictory. The Christian character is strengthened and purified by temptation, but no one can think of temptation without dread.
deliver] Lit. draw to thyself, “rescue,” as from an enemy. Cp. 1Th_1:10, “Jesus which delivered us from the wrath to come.”
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from evil] Or, from the Evil One, Satan. The Greek bears either rendering, but the neuter is preferable and gives a deeper sense. We pray to be delivered not only from external evil, but from the evil within us.
For thine is the kingdom, &c.] This doxology is not supported by high MS. authority, it was doubtless an insertion from the liturgy. The Roman use omits the doxology. In the retention of it the English Church follows the Greek and Gallican uses.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) Lead us not into temptation.—The Greek word includes…
(13) Lead us not into temptation.—The Greek word includes the two thoughts which are represented in English by “trials,” i.e., sufferings which test or try, and “temptations,” allurements on the side of pleasure which tend to lead us into evil. Of these the former is the dominant meaning in the language of the New Testament, and is that of which we must think here. (Comp. Mat_26:41.) We are taught not to think of the temptation in which lust meets opportunity as that into which God leads us (Jas_1:13-14); there is therefore something that shocks us in the thought of asking Him not to lead us into it. But trials of another kind, persecution, spiritual conflicts, agony of body or of spirit, these may come to us as a test or as a discipline. Should we shrink from these? An ideal stoicism, a perfected faith, would say, “No, let us accept them, and leave the issue in our Father’s hands.” But those who are conscious of their weakness cannot shake off the thought that they might fail in the conflict, and the cry of that conscious weakness is therefore, “Lead us not into such trials,” even as our Lord prayed, “If it be possible, let this cup pass away from me” (Mat_26:39). And the answer to the prayer may come either directly in actual exemption from the trial, or in “the way to escape” (1Co_10:13), or in strength to bear it. It is hardly possible to read the prayer without thinking of the recent experience of “temptation” through which our Lord had passed. The memory of that trial in all its terrible aspects was still present with Him, and in His tender love for His disciples He bade them pray that they might not be led into anything so awful.
Deliver us from evil.—The Greek may grammatically be either neuter or masculine, “evil” in the abstract, or the “evil one” as equivalent to the “devil.” The whole weight of the usage of New Testament language is in favour of the latter meaning. In our Lord’s own teaching we have the “evil one” in Mat_13:19; Mat_13:38; Joh_17:15 (probably); in St. Paul’s (Eph_6:16; 2Th_3:3), in St. John’s (1Jn_2:13-14; 1Jn_3:12; 1Jn_5:18-19) this is obviously the only possible interpretation. Rom_12:9, and possibly Joh_17:15, are the only instances of the other. Added to this, there is the thought just adverted to, which leads us to connect our Lord’s words with His own experience. The prayer against temptation would not have been complete without reference to the Tempter whose presence was felt in it. We may lawfully pray to be spared the trial. If it comes, there is yet room for the prayer, “Deliver us from the power of him who is our enemy and Thine.”
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For thine is the kingdom. . . .—The whole clause is wanting in the best MSS. and in the earlier versions, and is left unnoticed by the early Fathers, who comment on the rest of the Prayer. Most recent editors have accordingly omitted it, as probably an addition made at first (after the pattern of most Jewish prayers) for the liturgical use of the Prayer, and then interpolated by transcribers to make the text of the discourse harmonise with the liturgies.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And lead us not into temptation, but deliver us…
And lead us not into temptation, but deliver us from evil. Luke omits the second half. And lead us not (kai mh eisenegkhv hmav); and bring us not (Revised Version), for eisferw thinks rather of the issue (cf. Luk_5:18, Luk_19:12:11) than of the personal guidance. This first clause is a prayer against being brought into the fulness and awfulness of temptation. (cf. Mat_26:41; parallel passage"s: Mar_14:38 Luk_22:46) As such it cannot, indeed, always be granted, since in exceptional cases this may be part of the permission given to the prince of this world. So it was in our Lord"s case. (cf. Mat_26:41, and context) The words are a cry issuing from a deep sense of our personal weakness against the powers of evil. Into temptation; i.e. spiritual. External trials, e.g. persecution, may be included, but only in so far as they are the occasion of real temptation to the soul. But. Do not bring us into the full force of temptation, but, instead, rescue us now and at any other time from the attack of the evil one (vide infra). Thus this clause is more than a merely positive form of the preceding. It is a prayer against even the slightest attacks of the enemy when they are made. Deliver us (rusai hmav). The thought is not merely preserve (swzein threin) or even guard (frourein, fulassein) from possible or impending danger, but rescue" from it when it confronts us. From. If we may press the contrast to Col_1:13 (erusato ... ek), apo suggests that the child of God is no longer actually in the power (1Jn_5:19) of the evil one. but has been already delivered thence. The peril is, as it were, something outside him (compare, however, Chase, loc. cit. ). Evil. So also the Revised Version margin; but the evil one (Revised Version). In itself tou ponhrou might, of course, be either neuter or masculine, but in view of
(a) Mat_13:19,
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(b) the many passages in the New Testament where the expression is either certainly or probably masculine; e.g. 1Jn_2:13, 14 5:18, 19 Joh_17:15 2Th_3:3;
(c) the many allusions to the masculine reference of this petition shown by Bishop Lightfoot ("Revision," etc., edit. 1891) and Mr. Chase (lot. cit. ) to exist in early Christian literature there seems little doubt that the Revised Version is right. Chase (loc. cit. ) shows that the primary notion of both ponhrov , and its Hebrew equivalent r, is not malignity (Trench), but worthless ness, essential badness. For thine is the kingdom, etc. Omitted in the Revised Ver sion on overwhelming authority (e.g. a, B, D, Z, Old Latin, Memphitic, "all Greek commentators on the Lord"s Prayer except Chrysostom and his followers," Westcott and Hort, "App., q.v. ). In the "Didache," 9, 10, however, we find our doxology with very little other variation than the omission of "the kingdom," this itself being explained in the two latter sections by the immediately preceding mention of the kingdom. Similar omissions of one or more of the three terms, "kingdom, power, glory," are found in the Old Syriac, an "African" text of the Old Latin, and the Thebaic. "It was probably derived ultimately from 1Ch_29:11 (Hebrews), but, it may be, through the medium of some contemporary Jewish usage: the people"s response to prayers in the temple is said to have been "Blessed be the name of the glory of his kingdom for ever and ever (Westcott and Hort, loc. cit. ). Indeed, it was so usual for doxologies of one kind or another to be added by the Jews to prayers, that, though we cannot for one moment accept the words here as genuine, we must consider it very doubtful in the Lord"s Prayer was ever used in Jewish circles without a doxology, or that our Lord, as Man, ever intended it to be so used (cf. further, Taylor, "Lectures," p. 64). At all events, the feeling of the Christian Church in using the doxology is fully justified by its contents; for it places us more emphatically than ever in a right relation to God. By our praise to him it induces in us the remembrance that it is to God"s kingdom that we belong, having him for King and Source of law; that it is by God"s power that we live on earth and stand freed from Satan"s grasp; that it is for the furtherance of God"s glory that all has been done for us, all wrought in us, all these petitions are now made and all our hopes and aims are directed. Hereafter, as Bengel says. the whole prayer will be doxology: "Hallowed be the Name of our God. His kingdom has come; his will is done. He has forgiven us our sins. He has brought our temptation to an end; He has delivered us from the evil one. His is the kingdom and the power and the glory for ever. Amen.
The sixth petition.
Point out that the word "lead" is not an exactly correct rendering, and but for long use would be pretty certainly a somewhat misleading one. The plain meaning of the petition is that we may be spared the conflict and the danger and the pain of temptation, so far as may be accordant with Divine wisdom and the Divine will. Hence a very old version renders carry," and the Revised Version renders "bring;" and for this may be substituted such other words as "put," or "place." Though indeed circumstances, as we call them (and God certainly uses not unfrequently the ministry of circumstance), may be largely described as partaking of the nature of leading, yet the last intended implication of the petition is that God would, by unconscious leading, betray us into temptation, so that we should be more liable to fall by it. Consider
I THE NATURE OF THE THING CALLED TEMPTATION.
1. It is not the word rightly used, unless the person is free to choose, to do, or to refuse to do.
2. It is not the word rightly used, unless the thing that tempts is for some reason evil evil not necessarily in itself, but for us at the time being.
3. It involves our facing what is either intrinsically evil, or in this sense evil; wishing or being inclined to wish or liable to wish it; and finally either mastering and banishing the wish, or yielding to it, and turning it into action.
II THE OBJECTS OF TEMPTATION.
1. To reveal to the nature of an inquiring, intelligent being what forces there are without him, for good or for bad, in this world.
2. To reveal to that nature the forces that are within it also; and to waken its knowledge as much of their difference in kind as of their existence.
III THE USES OF TEMPTATION.
1. To challenge, determine, fix the tone and direction of the character of any and every person.
2. To strengthen greatly, by decision and by exercise, goodness, if temptation is resisted and mastered; or if the opposite, at any rate to acquaint the sufferer with what is going on in his life.
IV THE JUSTIFICATION OF PRAYING AGAINST THE ORDEAL OF TEMPTATION.
1. Such praying expresses a very permissible, just, modest distrust of self. It expresses the opposite of self-confidence.
2. It expresses a just and natural dread of being worsted of our worst enemy.
3. It expresses a justifiable shrinking from the conflict, and the pain of being tempted, even if we are not victims to the danger of it. That "the cup may pass away" we know is a lawful and even hallowed prayer, if coupled with submission still to the Divine will, and with the resolute drinking of it if it be still held to our lips. Such praying may be regarded as the fit response also to the most gracious utterances of all the ages; e.g. "Like as a father pitieth his children... for he knoweth our frame, and remembereth that we are dust. B.
The seventh petition.
This latter clause of what might be viewed almost as one petition, though expressed in the shape of two antithetic parts, confirms what may be called the common-sense interpretation of the words, "Lead us not into temptation." All the matter of temptation is evil. The evil that is without, its material; the evil that is within, its occasion and fearful purchase. The attraction of what is good, and any readiness within us to yield to that attraction, we do not designate temptation. But now the petition, "Lead us not into temptation," all the material of which is evil, is pronouncedly followed by this other," But deliver us," i.e. draw us away, rescue us, save us, "from evil," or from the evil one, in every form and in every degree. The petition is, therefore, certainly not mere repetition of the former, nor the former put in somewhat different shape, but it is substantial addition to it. Notice, then, that the prayer
I BREATHES THE EARNEST DESIRE TO BE DELIVERED FROM THE WHOLE BODY OF EVIL. That which was ever round us; that which is ever too likely to he within us, though dormant, perhaps; that which might still invade our peace and safety. We need to be set free from that which has in past time, and perhaps long, dominated us.
II EXPRESSES THE CONVICTION THAT THE FINAL, COMPREHENSIVE THING TO BE DESIRED IS TO BE DRAWN BY DIVINE POWER FROM EVIL. We need to be both
(1) weaned from the love of it and all native inclination to it, so far as it takes any shape, by virtue of which we may wish for the time to east in our lot with it; and
(2) rescued and, if need be, snatched from its tyrannical hold and merciless thraldom. The significance of the position of this petition, last of all, so placed by Christ himself, well deserves notice and enforcing.
III RECOGNIZES AND RECORDS OUR CREED THAT EVIL HAS ITS MASTER; AND THAT WE KNOW WHO THAT MASTER ALONE IS; OUR DEPENDENCE ON HIM, AND OUR INDEBTEDNESS TO HIM. To him we rightly carry our solemn, suffering, last appeal against it, whether the fault of it be more or less chargeable on ourselves. A short life, which nevertheless dragged even its very briefness, its "days few and evil," as though tedious time needed to be "killed," may have witnessed a careless indifference to evil on our part; again, an utter misestimate of its nature, malignity, mass of resistance; again, a mere defiant attitude towards it; again, a self-confident assurance of our own power over it, when only we should choose to rise to the occasion, and put forth that supposed power; and once again, after many a shameful fall, as the natural reaction, a crouching, craven, crushed, despairing dread of it! The humbling tale of these self-condemning transformations, and of the innumerable by-victories of evil, own to one safe outcome, one only! It is this put into our lips by Jesus himself the sad, intensely earnest, all-trusting, last appeal against it, addressed to that Master of it, before whom itself has ever quailed, "Deliver us from evil. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And lead us not into temptation.
Mat_6:13
And lead us not into temptation.
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I. God permits us to be tempted for his own glory, to discover the freeness and riches of His grace, that men may be driven the more earnestly to sue out their place in the name of Jesus Christ. We keep off from the throne of grace till temptations drive us thither. As when the sheep wander, the shepherd lets loose his dog upon them, not to worry them, but to bring them back again to the fold: so God lets loose Satan to drive us to Himself.
II. For the trial of that grace which he hath wrought in us. Grace doth appear better in temptation than out of it. A great tempest discovereth the goodness of a ship and skill of the pilot; so these great trials discover the soundness of our hearts and the fruit of that grace which God hath wrought in us. Gold is most tried in the fire, and discovered to be pure and perfect. Stars that lie hidden in the day shine in the night. The valour and worth of a soldier is not known in times of peace, but when he is out in action. When we are put to some difficulty and straits, then is faith seen.
III. To humble us. That we may never be proud of what we have, nor conceited of what we have not. Spiritual evils need a spiritual cure. Outward afflictions humble, but not so much as temptations do.
IV. To conform us to Christ. We must pledge Him in His own cup; it must go round; He Himself was tempted.
V. To mortify sin. When men have smarted they grow more cautious.
VI. To make us more meek to others. We are very apt to be severe upon the failings of others. But now, when we are tempted ourselves, we learn more pity to them.
VII. To give us experience of the care and providence of God, and the comforts of His promises. A man doth not know what the comforts of faith mean till he be exercised by temptation. (Thomas Manton, D. D.)
Temptation
1. This prayer recognizes temptation as part of the discipline of life.
2. It traces temptation to the source whence it originates.
3. It intimates that temptation generally results in sin.
4. It expresses on our part a shrinking from temptation through a sense of weakness.
5. It is a joyful acknowledgment of Gods power and strength to rescue us. (F. Edwards, B. A.)
The temptations of those who are unhappy
I. Those temptations that are related to God himself.
1. Persons who are unhappy often murmur against the government of God.
2. To withhold prayer before Him.
II. Those temptations respecting mankind.
1. They are tempted to hate their race.
2. A determination to change their position.
3. A temptation to destroy their enemies.
III. The temptation that comes upon the unhappy themselves.
1. To obtain unlawful information respecting their destiny.
2. To secure an oblivion of their wretchedness.
3. To seek to obtain relief by suicide. (J. Blackburn.)
I. If God, provoked thereto by our careless-hess, doth justly bring us into, or doth let us enter into temptation, we shall infallibly run into many grievous sins and mischief.
II. We continually need Gods instruction to guide us, Gods hand to uphold us, Gods care to guard us.
(1) When our condition and circumstances minister dangerous occasions of sin;
(2) When the world would frown or smile us into it; or
(3) Satan thrust us toward it;
(4) Then, in such cases and seasons, Gods interposal is necessary to remove those temptations, or to support and defend us from the prevalence of them. (Isaac Barrow, D. D.)
Lead us not into temptation
I. In praying thus, we desire not to be absolutely freed from that reluctance of flesh against the spirit, but from those additional trials that surprise, forgetfulness, or public affairs may bring upon us more at one time than another.
II. The petition is not the effect of sloth, but a wise provision for our safety, and we thereby only desire to be discharged from such trials as make our perseverance not only difficult, but doubtful.
III. We, in this petition, desire God to excite our own care and watchfulness. Humility, caution, and charity are the several lessons which we are taught in the right use of this prayer. (Thomas Mangey.)
The sixth petition
I. This is an appeal to our leader.
1. It implies that our Father is our Leader.
2. We make this appeal to our Father with a sense of His nearness.
II. This petition comes from the fear that when, in answer to the last petition, our sins are forgiven, we shall be tempted to sin again.
III. We thus pray because we know that our path abounds with instruments and occasions of temptation.
1. In business.
2. By the habits of society.
3. We may be led into temptation by retiring from the world.
4. We may be so led even when we feel most secure from it by communion with God.
IV. It implies a sense of our own temptableness.
V. That we have no will to go into temptation unless it be the will of God to lead us into it. (Dr. Stanford.)
The sixth petition
I. What is meant by temptation? The primary idea is test, or trial for discovery. The test may be applied with various motives-by friend or foe.
1. Inducement to sin.
2. Afflictions or trials are temptations in the sense of being tests of faith.
3. Temptation for the distinct purpose of testing (Gen_22:1).
II. What is meant by asking God not to lead us into temptation.
III. Consolation for the tempted.
1. Temptation is not sin.
2. Temptation is not peculiar to the individual.
3. Christ Himself was tempted.
4. The prayer is presented to our Father.
IV. Practical lessons:
1. We should not go into temptation.
2. We must resist temptation in the way Christ Himself has appointed.
3. We should specially guard weak places in our defence.
4. Turn stumbling-blocks into stepping-stones.
5. We should not bring others into temptation. (Newman Hall, LL. B.)
Believers tempted, yet safe
1. The universality of temptation.
2. We are concerned about the safety of others as well as our own.
3. When you notice the sins and failings of your fellow-Christians, remember they were tempted.
4. The special temptations of the believer.
5. The most gifted, perhaps the most tempted.
6. The safety of the believer.
7. Jesus protects us by His loving sympathy, faithful intercession, and by the gift of the Holy Spirit. (Dr. Saphir.)
Lead us not into temptation
I. Gods people are exposed to much temptation. In the old dispensation they were a tempted people. It is exemplified in the varied experiences of the saints. The world is a great temptation. The outward plague of sin: Satan. There are peculiar seasons of temptation: Abraham.
II. What is to be understood by this petition. It does not imply exemption from temptation. The Lord likes to know the reality of the grace of His people. Leads them to watchfulness. God does not entice men to sin. A wise prayer. A holy prayer. (J. H. Evans.)
The watchful spirit of the Lords prayer
I. The present scene of the christian one of temptation.
1. There are temptations that arise from the power of Satan.
2. From the world.
3. From within the Christian.
II. The petition.
1. The entire exemption of the believer from temptation would be exemption from some of the greatest blessings of his life.
2. We are not to infer that God can solicit men to evil.
3. The prayer is that God would, by His providence, keep His child out of the way of temptation.
4. That God would either weaken the power or remove entirely all existing temptation.
5. It is a petition that God would not withdraw His restraining check from the believer.
6. It asks to be preserved from the great tempter.
III. Practical conclusions:
1. While praying not to be led into temptation, we should be watchful against voluntarily running into it
2. The unselfishness of the petition-us.
3. It is offered in the name of the Tempted One. (Dr. O. Winslow.)
The sixth petition
Pardon for past is followed by implored grace for the future.
I. Temptation generally, as belonging of necessity to the condition of moral agents. The word temptation suggests moral experiment for good or evil. It has come to mean invitation to sin. Exposure to illusory suggestions is only what the analogy of natural government would lead us to expect. In our ordinary worldly interests what attractiveness appears to hang about a wrong course of conduct, whilst difficulty seems ever to dissuade us from what is right. We find that men are free to stand or fall.
II. In what sense God can be said to lead us into temptation,
1. When God brings us providentially into the neighbourhood of hurtful influences.
2. When He allows temptations to come upon us with all their unmitigated force without restraining influences. God never leads us into temptation to make us fall.
III. How much of the leading into temptation is due to ourselves.
1. The blame is our own when we without cause expose ourselves to any moral hazzard.
2. When we allow ourselves to be carried away by sinful conformity to the world.
3. When we do not habitually restrain those tendencies and appetites, without which any temptation would be powerless.
IV. The beneficial ends for which our temptations may be permitted.
1. In order to the trial of our religious sincerity.
2. In order that God may get honour to Himself by our successful resistance.
3. The mercifulness of those permitted trials, in that our very failures may conduce to our greater spiritual humility. We should never separate the prayer for deliverance from the pledge to keep ourselves. (D. Moore, M. A.)
Lead us not into temptation
No man should go into the future with God till he has a clear past. When the soul has tasted forgiveness, it has the fear of sinning again. Shall a man recovered from a malignant fever, go and breathe infection? Temptation is the precincts of sin. Admire the anticipatory character of Gods care for us. Preventatives of temptation. Prevention may be effected in three ways. The occasion may not be presented. Every sinful inclination may be taken away and overruled, or the power of Satan to deal with one or the other may be abridged or withdrawn. Temptation depends mainly upon the bias of the natural character. (J. Vaughan, M. A.)
The Divine guidance in the midst of dangers
A guide on the mountains leads the Alpine climber where dangers exist. The summit cannot otherwise be reached. In avoiding or conquering the danger, the travellers skill, courage, and endurance are both tested and improved. His health and manhood, as well as his enjoyment, are secured by his being thus led where dangers abound. But the leader knows what path is practicable, what perils should be shunned, and is ever ready to lend a helping hand. Thus our Heavenly Guide leads us by His Providence even when we are beset by snares. (Newman Hall, LL. D.)
Men should avoid circumstances favourable to the development of evil tendencies
It would be a great misfortune to a man with weak lungs to call him to live in a cold, bleak air. So would it be to a man with weak eyes, to fix him in a situation which required much study by candle.light. Now it is to the full as dangerous for the soul of the ambitious man to be put into the road which leads to high stations, as it can be for the lungs of the consumptive man to give him a house on a bleak hill. (Newman Hall, LL. D.)
Men must not unnecessarily expose themselves to temptation
It is said that at the battle of Waterloo, a wealthy merchant of Brussels, who had been allowed access to headquarters, asked Wellington whether he was not exposing his person to great danger, as shot and shell were falling around. The general replied, You have no business here, but I am performing my duty. So let us never go into spiritual danger from idle curiosity, but only when duty calls: then, and then alone, may we expect to be safe. (Newman Hall, LL. D.)
There are certain temptations which our natural constitution and temperament should lead us to avoid
There is in old Arabic fable the story of a great rock that was a great magnet, drawing ships, so that they were dashed into splinters on it. If I have been magnetized by a certain sin, I would not be led near the loadstone that might draw me into destruction by its malignant potency. If I carry in me the gunpowder of some slumbering badness, I would not be led where sparks are flying. If I am Little Faith bearing precious jewels, I would not be led through Dead Mans Lane, where robbers lurk. If I am short-sighted, I would not be led into the land of pits. If I am timid and fear the power of the dog, I would not be led near his chain, but far as may be beyond the reach of his spring. (Dr. Stanford.)
In the moment of defeat temptation may gather new force
But sin seems to be strongest when it has had its death blow. The eagle, when down, strikes at you with a beak like a bolt of iron, and may flap you dead with its wing. The red deer, when down, may fell you with its antlers. The dying horse may, in the plunge of its agony, break a mans limb. A harpooned whale may dash a boat over. Sin is like that. Speared through by its conqueror, it may grasp us in its last convulsions, and seem to be stronger dying than living; but we shall soon spring out from it, and cry, Deliverance! (Dr. Stanford.)
Lead us not into temptation
1. There is no evil in temptation unless complied with.
2. Temptation is a necessary element in a life of probation, such as our life on earth is.
3. It is a useful discipline to brace our energies and increase our strength.
4. If successfully overcome they confirm our graces and become helps in the way to heaven.
God may be said to lead us into temptation-
1. By the dispensations of His providence.
2. By giving Satan permission to tempt us.
3. When He leaves us to ourselves.
Lessons:
1. To know and acknowledge our own weakness.
2. Temptation not a thing to be courted, but feared.
3. Cannot be avoided by the saintliest.
4. Are under Gods control.
5. We must pray against temptations, especially such aa we feel we are most likely to fall under.
6. To prayer we must add watchfulness.
7. We must avoid the seducing opportunities of evil.
8. How many lead themselves into temptation.
9. We must be content to deny ourselves some things that are lawful if we would not be lead to the commission of what is unlawful,
10. We mast be jealous about the approaches of temptation.
11. We must beware of little temptations.
12. We must listen to the slightest whispers of conscience.
13. We must remember the devil varies his temptations to suit the changing circumstances of our life.
14. The consciousness of our own individual danger must not make us insensible to the need of our brethren.
Us We are not fighting alone. (F. C. Blyth, M. A.)
Keep far from danger
He who has no mind to trade with the devil should be so wise as to keep away from his shop. (South.)
If you would not be drowned, what do you so near the waterside. (Baxter.)
Let us not tempt the devil to tempt us
The lion may cross our path, or leap upon us from the thicket, but we have nothing to do with hunting him. (C. H. Surgeon.)
Temptation
1. The source, of temptation may be divided into three: those within ourselves, those that surround us, those from the spirit-world.
2. This petition does not mean that we should ask God to give us an easy time.
3. Temptations are just as liable to come to men from things that are good as from things that are bad. What is nobler than industry well applied-property-regulated anger? These are full of temptations to avarice, etc. The Divine conception of life is that it is a conflict.
4. Modes of resisting temptation. Many of them are to be forestalled. We are to watch against weak hours. A safeguard against temptation is the strengthening of the natural antagonisms of the passions; over against cruelty lies benevolence, etc. (Beecher.)
Deliver us from evil.
Deliver us from evil
I. That is, if we be led into temptation, let us be kept from the evil of it. It is a more wonderful providence to be kept from the evil, than from temptation. If a garrison be never assaulted it is no wonder that it standeth exempt from the calamity of war.
II. The evil of sin is greater than the evil of temptation.
1. Because it separateth us from God. Poverty, sickness, blindness, loss of goods-let a man be never so low, yet, if in a state of grace, the Lord taketh pleasure in him.
2. Because it depriveth us of God, who is the fountain of our comfort.
3. It reproveth our folly. We complain of other things, but do not complain of sin, which is the greatest evil. The evil of affliction is but for a moment; like rain, it drieth up of its own accord; but the evil of sin is for ever, unless it be pardoned and taken away. Sin is the cause of all the evils of affliction; therefore, when we complain, we should complain not so much of the smart, as of the cause of it. (Thomas Manton, D. D.)
Deliver us from evil
1. This prayer looks upon evil as something separate from ourselves.
2. It regards our personal deliverance from evil as our great need.
3. It leaves with God the decision as to what is evil.
4. It leaves with God both the mode and time of the desired deliverance.
5. It recognizes our dependence on God for this desired deliverance. (F. Edwards, B. A.)
Deliver us from evil
I. That is principally from sin, or evil,
(1) moral and spiritual; or evil,
(2) penal and afflictive. From all
(3) mischief, from the
(4) root of all evil.
II. We absolutely request of God that He, in His mercy, would also deliver and free us from
(1) remorse of conscience,
(2) anguish of spirit for having violated His laws, and neglect of duty; from
(3) blindness of mind,
(4) hardness of heart,
(5) want of love, reverence, devotion toward God; of
(6) charity and good-will toward our neighbour.
III. We are hereby taught not to be studiously punctual and particular in oar prayers, as if God needed our information, or were apt to neglect the particulars concerning our good. (Isaac Barrow, D. D.)
Our supplication for deliverance
1. This petition is supported by the authority of human experience and history. We are led into situations of trial.
2. It is the natural language of the human heart. It is the utterance of fear.
3. It is the prayer of wise self-distrust.
4. It must always be a prayer springing from our trust in God.
5. The prayer now beet)rues an aspiration, a prophecy. It gathers up all the great hopes and faiths of the gospel. (W. Hubbard.)
This prayer implies-
I. That we are living in a world in which is the presence of evil.
II. That those who use it are under a sense of being in bondage to evil.
III. Nothing less than the omnipotent arm of God can deliver us from this evil.
IV. That nothing can be satisfying to the Christian but the entire expulsion of evil from the world.
V. Let our petition be presented in fervent faith of an answer. (W. Dodsworth.)
The devotional spirit of the Lords prayer
Deliverance from evil. This the cry of humanity.
1. From the evil of sin.
2. From the evil of the world.
3. From evil men.
4. From the Evil One.
5. A daily prayer: what evil one day may expose us to. (Dr. O. Winslow.)
The seventh petition
I. The agency of satan.
1. The existence of orders of beings superior to the human race is antecedently probable; as those below us, so some above. Scripture confirms this.
2. What are the limits of this agency, and how are the personal attributes requisite for its success to be reconciled with our notions of a finite being? Satan has some form of access to the heart, he has insight into our ruling mental tendencies.
II. The means used by Satan for the carrying on of his designs.
1. Our enemy is personal.
2. He avails himself of outward accidents to stir up motions to evil.
3. When he cannot find, he seeks to make, occasions of sin.
4. He turns our permitted enjoyments into evil; our friendship, our religious feelings.
III. The provisions made for our deliverance from this adversary,
1. The restraints constantly put upon the tempter in the exercise of his own power.
2. A gracious Father has provided many forms of unseen and unknown deliverance.
3. God more generally delivers His children from the adversary by enabling them to deliver themselves. We must resist
(1) at first
(2) earnestly. (D. Moore, M. A.)
The last petition
It stands last because all previous petitions are summed up in it.
I. Evil is around and within us.
II. Evil has a central unity-the evil.
III. Who delivers. God delivers in Christ.
IV. The promise involved in the petition. In the resurrection delivered from evil. (Dr. Saphir.)
But deliver us from evil
It surrounds the purest, clings to the holiest, shadows the brightest, embitters the happiest.
1. The true suppliant will try to see evil from the point of view from which God sees it.
2. There is no good which has not in its constitution some evil, so there is no evil that is not mingled with some good.
3. An enlightened man will leave the time and way of deliverance to God.
4. Gods plan is by ransom; He delivered Christ to evil that He might deliver you from it.
5. The believers liberty, sanctity, and rest. (J. Vaughan, M. A.)
The seventh petition
I. The evil one.
II. The evil caused by yielding to the evil one-the result of sin.
III. The evil in ourselves. (Newman Hall, LL. B.)
The seventh petition
I. Identify the evil.
1. Not the world.
2. Not affliction.
3. Not death.
4. But sin.
II. Notes on the petition.
1. In offering this petition we have to keep in mind the whole connection-connect it with the prayer for forgiveness, with the prayer against temptation.
2. We offer this prayer in that Jesus is the medium of deliverance.
3. This prayer fits the lips of Christians in a time when old sins seem to recover new power.
4. Our thoughts rush forward to the day when this prayer for deliverance from evil will have its finished and perfect answer. (Dr. Stanford.)
Evil may be productive of good
Like the merchant who lost his all in a storm, and was thus driven to learn philosophy at Athens, many who have been deprived of earthly comforts, have learned that Wisdom is better than Wealth. (F. C. Blyth, M. A.)
The universal prayer-cry
1. The evidence of all all-pervading and ever-present evil is irresistible.
2. If we cry for deliverance it is because we have a lingering recollection of a promise that there will be a Deliverer.
3. But Gods children intelligently offer this prayer to the Divine Father; they feel that He is not the Author of evil.
4. As brethren we pray this petition: the successive generations have used it.
5. Estimate the price paid for deliverance; not silver and gold. (Dr. Cumming.)
Afflictions not necessarily evil
Only as you call a flail evil that separates the grain from the chaff; a wheel evil that grinds jewels to shine ins crown; a knife evil that prunes a tree; a tree evil that bears good fruit; a plough evil whose coulter crashes through the hard soil, opens it to the chemistry of nature, and makes it a soft, porous, receptive seed-plot for the harvest; the medicine evil that brings back the colour of health to the white face, and the flash of gladness to the dim eye; the hand evil that snatches back a heedless child from the nest of the serpent, or the lip of the river, just in time to save its life-only in this qualified sense can you call an affliction an evil. Out of our greatest sorrows grow our greatest joys. (Dr. Stanford.)
Suitable that this should be the last petition in the pra
yer:-
1. If this be granted all other blessings are comprehended in it.
2. It will grant us the gift of perseverance.
3. It presupposes all that has gone before. (F. C. Blyth, M. A.)
For Thine is the kingdom.-
Thine is the kingdom, the power, and the glory
I. The kingdom.
1. Gods kingdom is universal over all men or things, over all persons in the world.
2. It is special. Which notes His relation to the saints. It is the duty of a king to defend his subjects and provide for their welfare.
II. The power. Titles without power make authority ridiculous. We can ask nothing but what God is able to give-yea, above our asking.
III. The glory. The honour and glory of all will redound to God, the comfort accrueth to us.
IV. The duration. For ever. All excellencies which are in God, are eternally in God. (Thomas Manton, D. D.)
Thine is the kingdom
That is:
I. Thou hast a perpetual and unmoveable authority whereby justly to dispose of all things; an indefectible and irresistible power, whereby Thou canst effect whatever seems just and good to Thee.
II. Therefore we profess only to rely upon, and seek help from, Thee; with hope and confidence we address ourselves to Thee for the supply of our needs.
III. Thine is the glory; all honour and reverence, all love and thankfulness, are due unto Thee, therefore we render our adorations and acknowledgments to Thee. (Isaac Barrow, D. D.)
I. The kingdom-Thine.
1. By eternal right.
2. By assuaging wrath.
3. By infinite purchase.
II. Thine is the power.
1. Upon the intellectual world.
2. Upon the political world.
3. Upon the ecclesiastical world.
4. Upon the invisible world.
III. Thine is the glory. (T. Mortimer, M. A.)
The doxology
1.Our confidence in the acceptableness of our prayers is derived from God and not from ourselves.
2. That the power by which our desires are brought about is Divine, and not human.
3. That our certainty of success is based upon our faith in God.
4. That our confidence in our prayers ought not to waver.
5. That our prayers ought always to be confirmed and ratified by ourselves. (F. Edwards, B. A.)
I. What is here ascribed to God. The kingdom. The glory.
II. The advantages arising from this ascription of praise. We shall feel that we have presented to God the strongest arguments to ensure an answer to our prayers. We should be encouraged to expect great things in answer to our prayers. We shall feel how eternal and unchangeable is the basis upon which our expectation rests. We shall feel calm and hopeful after prayer, whatever the circumstances in which we are placed, or our views of the world around us, (W. O. Lilley.)
The ordering spirit of the Lords prayer
There is the kingdom:-
1. Of nature.
2. Providence.
3. Grace.
4. Glory. (Dr. O. Winslow.)
The doxology
I. The offering of praise as a necessary part of religious worship.
1. Praise is the most disinterested form of religious worship.
2. It is a divinely appointed type of devotion because of its inspiring and elevating influence upon the mind of the worshipper himself.
3. Praise comes nearest to the worship of heaven.
II. Those characteristics of His holy nature and ground for which we are here taught to show forth His praise.
1. We ascribe to the object of our adoration boundless and universal sovereignty.
2. We are instructed to make grateful mention of His omnipotence.
3. His glory.
4. But our doxology rises in the majesty of its ascriptions-dominion, power, glory-for ever. (D. Moore, M. A.)
The doxology
I. A sevenfold view of praise.
1. Prayer ends in praise. Our God who sees the end from the beginning, sees praise in every petition.
2. Praise is the language of the soul in communion with God.
3. It is the culminating point of prayer.
4. The doxology is an argument.
5. Praise is faith and more than faith, it is an anticipation of heaven.
6. The great bond of union is praise.
7. Praise is Gods gift.
II. The threefold ascription of praise.
1. There is the kingdom.
2. The power.
3. The glory.
III. The kingdom, power, and glory, as belonging to the triune God.
IV. For ever. (Dr. Saphir.)
The doxology
I. The doxology a confession of faith.
II. An argument in prayer.
III. An ascription of praise. (Newman Hall, LL. B.)
For Thine is the kingdom
I. Doxology.
1. All prayer should gather itself up and crown itself in praise.
2. Praise should not be for gifts and graces, but for what God is in Himself.
`II. An argumentative doxology. For thine, etc. It establishes a plea for every petition.
III. The virtue and sufficiency of prayer lie in a threefold recognition of God.
1. His kingdom-perfect, sovereign, regal.
2. True prayer never stops to ask how.
3. It fixes itself on the glory of God. (T. Vaughan, M. A.)
Amen
1. It is a word of veritable history in Israel and in the Church.
2. It announces Gods truth and faithfulness.
3. It is the name of Christ.
4. It is the seal of prayer.
5. It is the voice of faith.
6. It is the answer of a good conscience.
7. It is a renewal of our dedication to God. (Dr. Saphir.)
The Amen of Christ
1. Christ is the amen of the Fathers love.
2. Christ is the amen of the Fathers holiness.
3. Christ is the amen of the Fathers sovereignty.
4. Christ is the amen of the Fathers will.
5. Christ is the amen of the Fathers bestowment.
6. Christ is the amen of the Fathers forgiveness.
7. Christ is the amen of the Fathers guidance.
8. Christ is the amen of the Fathers deliverance.
9. Christ is the amen of the Fathers eternal kingdom and power and glory. (R. W. Percival, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 13. Lead us not into temptation. The thought is…
13. Lead us not into temptation. The thought is that God may preserve us from temptations that might lead us astray. No man can pray these words who does not try to keep out of temptation. For thine is the kingdom. This clause, called the doxology, is wanting in the oldest and best manuscripts, and is undoubtedly an addition by men.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain A final plea for help:
A final plea for help:
v. 13. And lead us not into temptation, but deliver us from evil.
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There are not many that reach the heights of moral heroism by which they welcome persecutions, Mat 5:10; Jas 1:2. For the average Christian the thought of temptation and trial is in itself depressing. The petition not to be exposed to moral trial, to violent assaults of Satan, to such circumstances as are extremely hard to bear for mere flesh and blood, is therefore very necessary. God sometimes, for reasons of His own, suffers or permits a temptation to come near a Christian, in order to test and strengthen his faith, 1Co 10:13. We ask that He would so lead us and cause us to walk circumspectly that no evil results of the temptation may strike us, that the final outcome may ever be beneficent. This is included in the "deliver" of the last sentence. Since trials and temptations are sure to come, therefore we turn to God to draw us out of their snares, out of their bondage, and especially to deliver us from the evil one, the devil, who makes use of every occasion to bring us into his power. Thus every possible contingency in the life of the average human being is provided for. And so the doxology is most appropriate:
v. 13. For Thine is the kingdom and the power and the glory forever. Amen.
He is our great King and Ruler, who has our well-being at heart; He is the almighty God, in whose power lies the fulfillment of our every need; to Him we therefore intend to give all honor and glory for all the gifts and benefits which He showers upon us
so freely. Of this we are so sure that we close the Lord’s Prayer with a fervent Amen, to indicate our faith and trust in our Father.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 6:13 And don’t let us yield to temptation: Just…
6:13 And don’t let us yield to temptation: Just as Jesus was tested (4:1-11), temptation will test the disciple’s character. Jesus urges prayer for God’s enabling to stand the test (see 26:41; Ps 141:4). • from the evil one: Or from evil. The alternate reading refers to sin in general; the NLT reading refers to Satan, the tempter (see Jas 1:13). • The doxology appended to some manuscripts was added later (probably based on 1 Chr 29:11-13) to tailor the prayer to the liturgy.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.