Matthew 6:13

13. 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"? (Mt 26:41). Seventh Petition: 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" (2Ti 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.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 13. And lead us not into temptation. A petition similar to this is offered by David, Ps 141:4 "Incline not my heart to any evil thing, to practise wicked works with men that work iniquity." God tempts no man See Jas 1:13. This phrase, then, must be used in the sense of permitting. Do not suffer us, or permit us, to be tempted to sin. In this it is implied that God has such control over us and the tempter, as to save us from it if we call upon him. The word temptation, however, (Mt 4:1) means sometimes trial, affliction, anything that tests our virtue. If this be the meaning here, as it may be, then the import of the prayer is, "Do not afflict or try us."

Deliver us from evil. The original, in this place, has the article-- deliver us from THE evil--that is, as has been supposed, the evil one, or Satan. He is elsewhere called, by way of eminence, the evil one, Mt 13:19, 1Jn 2:13, 14, 3:12. Deliver us from his power, his snares, his arts, his temptations. He is supposed to be the great parent of evil, and to be delivered from him is to be safe. Or it may mean, deliver us from the various evils and trials which beset us, the heavy and oppressive calamities into which we are continually liable to fall.

Thine is the kingdom. That is, thine is the reign or dominion. Thou hast control over all these things, and canst so order them as to answer these petitions.

Thine is the power. Thou hast power to accomplish what we ask. We are weak, and cannot do it; but Thou art almighty, and all things are possible with thee.

Thine is the glory. That is, thine is the honour or praise. Not our honour; but thy glory, thy goodness, will be displayed in providing for our wants; thy power, in defending us; thy praise, in causing thy kingdom to spread through the earth.

This doxology, or ascription of praise, is connected with the prayer by the word "for," to signify that all these things--the reign, power, and glory of God--will be manifested by granting these petitions. It is not because we are to be benefited, but that God's name and perfections may be manifested. His glory is, then, the first and principal thing which we are to seek when we approach him. We are to suffer our concerns to be sunk and lost sight of in the superior glory and honour of his name and dominion. We are to seek temporal and eternal life, chiefly because the honour of our Maker will be promoted, and his name be more illustriously displayed to his creatures. He is to be "first, last, supremest, best," in our view; and all selfish and worldly views are to be absorbed in that one great desire of the soul that God may be "all in all." Approaching him with these feelings, our prayers will be answered, our devotions will rise like incense, and the lifting up our hands will be like the evening sacrifice.

Amen. This is a word of Hebrew origin, from a verb signifying to be firm, secure, to be true and faithful. It is a word expressing consent or strong approbation, a word of strong asseveration. It means verily, certainly, so be it. It is probable that this word was used by the people in the synagogue to signify their assent to the prayer that was uttered by the minister. And to some extent, it was probably so used in the Christian church. See 1Cor 14:16. It may be proper to remark, that this doxology, "for thine is the kingdom," etc., is wanting in many manuscripts, and that its authenticity is doubtful.

(b) "from evil" Jn 17:15 (c) "For thine" Rev 5:12,13

Albert Barnes, 1834 · public domain

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: 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. Jam 1:15. See also on Mat 4:1 (note). 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 ο πονηρος, the wicked one. Mat 13:19, Mat 13:38, compare with Mar 4:15; Luk 8:12. This epithet of Satan comes from πονος, labor, 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, Titus. 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 neighbor: 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, etc. - 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 Mat 6:10, and explained Mat 3:2. By power, that energy by which the kingdom is governed and maintained. By glory, the honor 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 the note on Gen 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 on Mat 25:46 (note). 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, 4th. 1671, p. 162. See this proved at large in the collections of Lightfoot and Schoettgenius.

Adam Clarke, 1831 · public domain