Exegetical and Hermeneutical Commentary of Matthew 6:13
And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, forever. Amen.
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.”
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.
Fuente: The Cambridge Bible for Schools and Colleges
Mat 6:13
And lead us not into temptation.
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. And lead us not into temptation] That is, bring us not in to sore trial. , which may be here rendered sore trial, comes from , 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. 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] , from the wicked one. Satan is expressly called , the wicked one. Mt 13:19; Mt 13:38, compare with Mr 4:15; Lu 8:12. This epithet of Satan comes from , 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] – 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.] , 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 comes from always, and 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, , and signifies faithful or true. Some suppose the word is formed from the initial letters of 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,
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The term temptation in the general signifieth a trial, and is sometimes used to express Gods trials of his peoples faith and obedience, but most ordinarily to express Satans 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.
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 Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And lead us not into temptation,…. Such a petition as this is often to be observed in the prayers of the Jews a,
“ynaybt la, “do not lead me” neither into sin, nor into transgression and iniquity, , “nor into temptation”, or “into the hands of temptation”;”
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 Lu 11:4. It stands thus in the Jewish prayers d,
“ayh Klv twklmh yk, “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.
Fuente: John Gill’s Exposition of the Entire Bible
And bring us not into temptation ( ). “Bring” or “lead” bothers many people. It seems to present God as an active agent in subjecting us to temptation, a thing specifically denied in Jas 1:13. The word here translated “temptation” () means originally “trial” or “test” as in Jas 1:2 and Vincent so takes it here. Braid Scots has it: “And lat us no be siftit.” But God does test or sift us, though he does not tempt us to evil. No one understood temptation so well as Jesus for the devil tempted him by every avenue of approach to all kinds of sin, but without success. In the Garden of Gethsemane Jesus will say to Peter, James, and John: “Pray that ye enter not into temptation” (Lu 22:40). That is the idea here. Here we have a “Permissive imperative” as grammarians term it. The idea is then: “Do not allow us to be led into temptation.” There is a way out (1Co 10:13), but it is a terrible risk.
From the evil one ( ). The ablative case in the Greek obscures the gender. We have no way of knowing whether it is (the evil one) or (the evil thing). And if it is masculine and so , it can either refer to the devil as the Evil One par excellence or the evil man whoever he may be who seeks to do us ill. The word has a curious history coming from (toil) and (to work). It reflects the idea either that work is bad or that this particular work is bad and so the bad idea drives out the good in work or toil, an example of human depravity surely.
The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best Greek manuscripts. The earliest forms vary very much, some shorter, some longer than the one in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus.
Fuente: Robertson’s Word Pictures in the New Testament
Temptation [] . It is a mistake to define this word as only solicitation to evil. It means trial of any kind, without reference to its moral quality. Thus, Gen 22:1 (Sept.), “God did tempt Abraham;” ” This he said to prove him “(Joh 6:6); Paul and Timothy assayed to go to Bithynia (Act 16:7);” Examine yourselves “(2Co 13:5). Here, generally of all situations and circumstances which furnish an occasion for sin. We cannot pray God not to tempt us to sin,” for God cannot be tempted with evil, neither tempteth he any man ” (Jas 1:13).
Fuente: Vincent’s Word Studies in the New Testament
1) “And lead us, not into temptation,” (kai me eisenegkes humas eis peirasmon) “And bring us not into temptation;” God is said in the Scriptures to do whatever He permits to be done. Bring or lead us not by course of Providence, by unloosing the tempter, or demon spirits against us, or by leaving us to ourselves for inducement into sin, Mat 16:11; 2Pe 2:9; Jas 1:14; Rev 3:10.
2) “But deliver us from evil:” (alla hrusai hemas apo tou ponerou) “But rescue us from the ways and power of wickedness,” 2Th 3:3; 1Co 10:13. Temptation is enticement to sin. Evil refers to The Evil one, the root, branch, and fruit of wickedness, Joh 17:15; Rev 2:10.
3) “For thine is the kingdom, and the power, and the glory, for ever. Amen.” (omitted from the older manuscripts) This expresses the same spirit of Mat 6:10, “Thy kingdom come, thy will be done,” in and through us, as it is in heaven, and will be in fullness in the coming millennial and heaven of heavens ages, Luk 1:32-33; 1Co 15:24-28; Rev 22:5.
Fuente: Garner-Howes Baptist Commentary
13. And lead us not into temptation Some people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition. The connection of the words also shows it: for the word but, which is placed between, connects the two clauses together, as Augustine judiciously explains. The sentence ought to be resolved thus, That we may not be led into temptation, deliver us from evil The meaning is: “We are conscious Of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless God deliver him, he will be constantly falling. (441)
The word temptation is often used generally for any kind of trial. In this sense God is said to have tempted Abraham, (Gen 22:1,) when he tried his faith. We are tempted both by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inward temptation, which may be fitly called the scourge of the devil, for exciting our lust. It would be foolish to ask, that God would keep us free from every thing which makes trial of our faith. All wicked emotions, which excite us to sin, are included under the name of temptation Though it is not impossible that we may feel such pricks in our minds, (for, during the whole course of our life, we have a constant warfare with the flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, by temptations
In order to express this truth more clearly, that we are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand, Christ used this form of expression, ( μὴ εἰσενέγκὟς ,) Lead us not into temptation: or, as some render it, Bring us not into temptation It is certainly true, that “every man is tempted,” as the Apostle James says, (Jas 1:14) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, to lead them into temptation In the same sense, “an evil spirit from the Lord” is said to have “ seized or troubled Saul,” (1Sa 16:14 🙂 and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (Rom 1:28,) he does not exercise a confused tyranny, but executes his just, though secret (442) judgments.
Deliver us from evil The word evil ( πονηροῦ) may either be taken in the neuter gender, as signifying the evil thing, or in the masculine gender, as signifying the evil one Chrysostom refers it to the Devil, who is the contriver of every thing evil, and, as the deadly enemy of our salvation, is continually fighting against us. (443) But it may, with equal propriety, be explained as referring to sin There is no necessity for raising a debate on this point: for the meaning remains nearly the same, that we are in danger from the devil and from sin, if the Lord does not protect and deliver us.
For thine is the kingdom It is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins: (444) for it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.
(441) “ Afin qu’i! ne trebusche pas a chacun coup;” — “that he may not reel at every blow.”
(442) “ Combien que la raison nous en soit incognue;” — “though the reason of them may be unknown to us.”
(443) Chrysostom’s words are : — Πονηρὸν ἐνταῦθα τὸν διάζολον καλεῖ Κατ ᾿ ἐξοχὴν δὲ οἱτος ἐκεῖνος καλεῖται διὰ τὴν ὑπερζολὴν τὢς κακίας, καὶ ἐπειδὰν μηδὲν παρ ᾿ ἡμῶν ἀδικηθεὶς ἄσπονδον πρὸς ἡμᾶς ἔχει τὸυ πόλεμον. “He calls the Devil, in this place, THE EVIL ONE. He is, by way of eminence, so called, on account of his superlative wickedness, and because, though he has received no injury from us, he carries on against us an implacable war.” — Ed.
(444) That part of the Lord’s Prayer, which we commonly call the conclusion, is not found in the Gospel by Luke, and its genuineness has been questioned. None of the Latin copies (as Calvin mentions) have it: but even those who have most zealously maintained that it is spurious, admit that it exists in the greater number of the Greek manuscripts. Erasmus, Grotius, Witsius, Griesbach, Matthaei, and Scholz, may be consulted by those who wish to examine the question for themselves, and to hear all that has been said on both sides. Any thing like the summing up of the argument here would exceed the limits of a note. — Ed.
Fuente: Calvin’s Complete Commentary
(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 Fathers 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 Lords own teaching we have the evil one in Mat. 13:19; Mat. 13:38; Joh. 17:15 (probably); in St. Pauls (Eph. 6:16; 2Th. 3:3), in St. Johns (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 Lords 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.
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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
And bring us not into testing,
But deliver us from evil (or ‘the evil one’).
The assumption behind these words is that the world faces positive testing and trial by God, and endures various evils, partly at His hand and possibly partly at the hands of the Evil One. This is an indicator that Jesus recognises God as ever active in the world, shaping history, and aware of man’s goings on, and that in various ways He intervenes in judgment. It is an idea that appears in the Old Testament again and again, see for example Psa 34:21; Psa 37:19; Psa 140:11; Isa 13:11; Isa 31:2; Isa 45:7; Isa 47:10; Jer 6:19; Jer 17:17-18; Jer 18:11; Jer 19:3; Jer 23:12; etc. Amo 3:6; Mic 1:12, and in Daniel 10 it is connected with the activities of the Evil One and his minions (Dan 10:11-21).
We need to recognise what ‘evil’ as used here represents. It represents whatever is seen as contrary to man’s good, whether natural disaster, war or civil commotion. It is the exact opposite of what is of benefit to man (that is, of what is in that sense ‘good’). Thus Job could say, ‘shall we receive good at hand of God and shall we not receive evil?’ (Job 2:10). It is in fact the sense in which God ‘creates evil’ in Isa 45:7. Thus God boldly takes responsibility, not for the sin that is in the world, for that He lays firmly at man’s door, but for the fact that history often does not fall into line with man’s plans, and regularly results in unfortunate circumstances for man. It is a reminder that God allows things to occur which are by no means a blessing for man, and can in some way be seen as responsible for them. It is through such things that men learn righteousness (Isa 26:9), for there is nothing that shakes men up like disaster.
Thus God is seen as constantly at work against sin, however much man seeks to buttress himself against its consequences. The affluent world may avoid the more obvious evils, (although it still suffers its share of disasters, and will probably do so more and more), but evils still pile on it in the form for example of the effects of drunkenness, drugs, extreme boredom, depression, and disease brought on by sin and man’s own carelessness.
So this third petition is a confident request by His disciples that they may be delivered from the trials of God which will be brought on the world as a result of sin, and from all the common ‘evils’ (see Psa 5:4; Psa 23:4; Psa 37:19; Psa 49:5; Psa 91:10; Psa 121:7; Isa 26:20-21; Jer 15:11; Jer 17:17; see also Eph 6:13) and from the machinations of the Evil One (Eph 6:11). They are to know that as they look to Him God will have a special watch over them and will not bring them into unnecessary testing, especially as such affects the world, but will lead them in the right way, and will keep them from personal spiritual harm. The point is that the lot of the world is not on the whole to be the lot of His disciples. This is clearly portrayed in Rev 7:3 with Mat 9:4; (compare also Rev 3:10), where those who are His are seen as sealed by God against the judgments of God and the assaults of the Enemy so that they cannot be harmed. That book, however, also reveals that this is no proof against persecution. God’s people will face persecution, but they will not suffer directly under the judgments of God, except incidentally. Persecution is the lot of every Christian in one way or another (Joh 16:2-3; Joh 16:33; Act 14:22). But the point is that as they pray they will be protected from the worst of the types of judgments that the world has to face (see Mat 24:20; Isa 26:20-21; Jer 17:10; Isa 2:10-21; Isa 4:4; Isa 24:1-6; Isa 24:18-20; Isa 42:24; etc).
Only eternity will reveal how often this prayer has been fulfilled. A remarkable example of this was the way in which, being warned by God by means of a ‘prophecy’, the early Jerusalem church fled to Pella at the first indication of the Roman invasion, thus obeying Jesus’ exhortation (Mat 24:15-18) and escaping the horrors of the Jerusalem siege. They were not brought into testing but were delivered from evil.
But this also includes the idea that no disciple is to be so overconfident and arrogant as to seek to be tested, or to become relaxed about evil. No disciple is to behave so foolishly as to court trouble. They are not to rush into martyrdom. (It was often those who courted persecution who in the end failed to maintain their endurance until the end). They are to pray not to be brought into testing. Testing of sorts may come, but if it does, it will not have come from God. So rather they must pray that they may escape the testings that constantly come on the world because of its sin, testing brought on it by God (Isa 26:20-21; Rev 3:10). As we have seen the Old Testament makes clear that that there are ways in which God does bring into testing those who are in rebellion against Him, and while His people know that they cannot expect to avoid the general trials that the world must face, they can expect to be kept from the trials that come on a rebellious world because of their sin and failure to repent To be ‘brought into’ such testing by God would be a sign that they were not His.
The lack of the definite article on ‘testing’ is against it signifying only the period of testing called the Messianic woes, (and this even though to them the Messianic woes were already approaching), although they may be seen as included. It is a prayer to be spared all types of the testing that faces the world. It is also the prayer of those who are confident of the protection of God under all circumstances. They are confident that they will be protected by His shield ( Gen 15:1 ; 2Sa 22:3; Psa 3:3; Psa 18:35; Psa 28:7; Psa 33:20; Psa 84:9; Psa 84:11; Psa 91:4; Psa 119:14; Psa 144:2; Pro 30:5).
The corollary of this is that they will be delivered from evil. The ‘but’ is emphatic (alla), God watches over those who have made Him their refuge (Psa 91:9), leads them in the right way, and will not allow His people to stub their foot against a stone (Mat 4:6; Psa 91:11). Yet they would also have been aware that in the time of Messianic testing Satan will be let loose on the world as never before, and the idea may be included therefore that they are to pray that they will be delivered from his power.
Some, however, would retain the idea of ‘temptation’ to sin. ‘Peirasmos’ means all kinds of testing (Mat 26:41; Exo 17:7 LXX; Deu 4:34; Deu 6:16; Deu 7:19; Deu 9:22; Deu 29:3 LXX; Psa 95:8 (Psa 94:8 LXX); Luk 8:13; Luk 22:28; Act 20:19; Gal 4:14), and can include temptation to sin (Luk 4:13; 1Co 10:13; 1Ti 6:9). Against this is the fact that God is said not to cause His servants to be tempted (Jas 1:13-14), so that this therefore could not be seen as bringing them into temptation, but the argument given in reply is that the idea is not that God might lead them into temptation, but that as He leads them temptation might arise, and they are praying that this might be avoided, and thus showing that they are aware that without God’s help they dare not face such temptation. Whether included or not this is also true and necessary.
Fuente: Commentary Series on the Bible by Peter Pett
A final plea for help:
v. 13. And lead us not into temptation, but deliver us from evil. 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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 6:13. And lead us not into temptation And do not bring us into temptation, but rescue us from the evil one. Doddridge. Abandon us not to temptation. Campbell. This might be translated, “And lead us not into temptation, but so as to deliver us from the evil; either by removing the temptation itself when it proves too hard for us, or by mitigating its force, or by increasing our strength to resist it, as God shall see most for his glory.” The correction of the translation here proposed is built upon this argument,that to pray for an absolute freedom from all solicitation or temptation to sin, is to seek a deliverance from the common lot of humanity; because trials and temptations are wisely appointed by God for the exercise and improvement of holiness and virtue in good men, and that others may be encouraged by the constancy and patience which they shew in affliction. Hence, instead of praying to be absolutely delivered from them, we are taught to rejoice, when, by divine appointment, we fall into temptations or trials. This petition teaches us to preserve a sense of our own inability to repel and overcome the solicitations of the world, and of the necessity of constant aid from above, both to regulate our passions, and to conquer the difficulties of a religious life. See Macknight. The petition, however, may be well understood agreeably to the common version of it,Lead us not into temptation, but deliver us; for, as God is the only Potentate, the sole Governor of the world, so that nothing can possibly fall out but by his allowance or permission, it is upon that account not unusual, in the style of Scripture, to impute all things to him. Thus he is said to have sent Joseph into Egypt to preserve his life, though in fact his brethren, out of envy, had sold him thither. See Gen 45:5-8. Job 1:21. And it is in this sense that God is said to lead into temptation, or expose to temptation; becauseall temptations come by his permission. The general intent, therefore, of these words, lead us not, &c. is, that, with just distrust of ourselves, and a humble sense of our weakness, we should deprecate such trials as may endanger our grace. But as some trials, that is, temptations, are necessary and inevitable, it is therefore added, but deliver us from evil. The Jews were wont to beg of God in their prayers, “That he would not deliver them into the hand of temptation;” whereby they did not desire that he would keep them from falling into temptation, but that he would not give them up to it, or suffer them to yield thereto. And indeed, to enter into temptation, ch. Mat 26:41 is to be overcome by it. After all, God never suffers us to be tempted above what we are able. See Jam 1:13., compared with 1Co 10:13. We may remark in conclusion ofthese petitions, and as a proof of the perfection of this prayer, that the principal desire of a Christian’s heart being the glory of God, ver, 9, 10., and all that 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 sin, and from the power of the devil, Mat 6:11-13., there is nothing beside for which a Christian can wish: therefore this prayer comprehends all his desires. Eternal life is the certain consequence, or rather the completion of holiness. See Beausobre and Lenfant, Heylin, &c.
For thine is the kingdom, &c. III. These words contain the doxology or conclusion of the Lord’s prayer. The Jews used it in their liturgies; and they derived that use most probably from 1Ch 29:11. Bishop Hopkins, Mr. Blair, and other excellent writers, have well observed, that it admirably suits and enforces every petition. This doxology may be paraphrased thus: “Because the government of the universe is thine for ever, and thou alone possessest the power of creating and upholding all things; and because theglory of infinite perfections remains eternally with thee; therefore all men ought to hallow thy name, submit themselves to thy government, and perform thy will:in a humble sense of their dependence should they seek from thee the supply of their wants, the pardon of their sins, and the kind protection of thy grace and providence.” For ever and ever is, in the Greek, words which express the idea of a proper eternity, though often used for a finite duration, whether past or to come. They are always to be understood, both in the Hebrew and the Greek, according to the nature and circumstances of the things to which they are applied; and consequently in this place, where kingdom, power, and glory are ascribed to God for ever, they signify absolute eternity; eternity without beginning or end. The word amen is of Hebrew original, and frequently retained by the Evangelists. St. Luke has sometimes rendered it by a word signifying yes, and at other times truly. See Luk 9:27. When it is a sign of wishing, it then signifies so be it, as the LXX have rendered it; and when added to the conclusion of our prayers, it is intended to express the sincerity and earnestness with which we desire the blessing we ask, with some cheerfulness of hope as to the success of our petitions. See the note on Deu 27:15. It is observable that, though the doxology is three-fold, as well as the petitions, and directed to the Father, Son, and Holy Ghost, distinctly, yet is the whole fully applicable to every person, and to the ever-blessed and undivided Trinity. See Macknight, Doddridge, and Heylin.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 6:13 . After the petition for forgiveness of sin, comes now the request to be preserved from new sin, negatively and positively, so that both elements constitute but one petition. Luke makes no mention whatever of the , etc.
, . . .] Neither the idea of mere permission ( , Euth. Zigabenus, Tertullian, Melanchthon), nor the emphatic meanings which have been given, first to the ( , Theophylact), then to the (Jerome, in Ezekiel 48 : “in tentationem, quam ferre non possumus ”), and lastly, to the (Grotius: “ penitus introducere, ut ei succumbas”), are in keeping with the simple terms employed; such interpretations are rationalistic in their character, as is also, once more, the case with Kamphausen’s limitation to temptations with an evil result. God leads into temptation in so far as, in the course of His administration, He brings about a state of things that may lead to temptation, i.e. the situations and circumstances that furnish an occasion for sinning ; and therefore, if a man happens to encounter such dangers to his soul, it is caused by God it is He who does it (1Co 10:13 ). In this way is solved, at the same time, the apparent contradiction with Jas 1:13 , where it is a question of subjective inward temptation, the active principle of which is, not God, but the man’s own lusts. [424] In these latter are also to be found, in the case of the believer, and that in consequence of his (Mat 26:41 ; Gal 5:17 ), the great moral danger which renders this prayer a matter of necessity.
] Rom 15:31 ; 1Th 1:10 ; 2Th 3:2 ; 2Ti 4:18 . But may be neuter (Augustine, Luther, see, however, Catech. maj . p. 532 f.,
Tholuck, Ewald, Lange, Bleek, Kamphausen) as well as masculine (Tertullian, Origen, Chrysostom, Theophylact, Erasmus, Beza, Maldonatus, Kuinoel, Fritzsche, Olshausen, Ebrard, Keim, Hilgenfeld, Hanne). In the former case, it would not mean “ evil ” in general (“omne id, quod felicitati nostrae adversum est,” Olearius), but, according to the New Testament use of , as well as the context, moral wickedness , Rom 12:9 . However, it is more in keeping with the concrete graphic manner of view of the New Testament (Mat 5:37 , Mat 13:19 ; Joh 17:15 ; 1Jn 2:13 ; 1Jn 3:8 ; 1Jn 3:12 ; Rom 16:20 ; Eph 6:16 ; 2Th 3:3 ), to prefer the masculine as meaning the devil ( , Chrysostom), whose seductive influence, even over believers, is presupposed in the seventh petition, which also supplicates divine deliverance from this danger , by which they know themselves to be threatened ( : away, from ; not , as in Rom 7:24 ; 2Co 1:10 ; Col 1:13 ; 2Ti 3:11 ; 2Ti 4:17 ; 2Pe 2:9 ). Hofmann, Schriftbeweis , I. p. 447; Krummacher in the Stud . u. Krit . 1860, p. 122 ff. For an opposite view of a by no means convincing kind, see Kamphausen, p. 136 ff.
[424] Comp. Kster, bibl. Lehre v. d. Versuch , p. 19 f.
REMARKS.
The Lord’s Prayer , as it stands in Matthew, is an example of a prayer rich and true in respect of its contents, and expressed in language at once brief and comprehensive; see on Mat 6:9 . It is only in an indirect way that it presents itself in the light of a summary of the principal matters for which one is to pray (Nsselt, Exercitatt. sacr . p. 2 ff., Kuinoel, de Wette), inasmuch as Jesus, as matter of course, selected and connected with each other such leading requests as were appropriate to the solemn period when the establishment of His kingdom was at hand, that, by setting before us a prayer of so comprehensive a character, He might render the model thus supplied all the more instructive. Tertullian, indeed, correctly describes the contents of it as breviarium totius evangelii . According to Mller ( neue Ansichten , p. 34 ff.) and Augusti ( Denkwrdigk . IV. p. 132), the prayer before us is made up merely of the opening words of well-known Jewish prayers , which Jesus is supposed to have selected from the mass of Jewish forms of devotion as being eminently adapted for the use of His disciples. Wetstein already was of opinion that it was “ ex formulis Hebraeorum concinnata .” But between the whole of the parallels (Light-foot, Schoettgen, Wetstein), not even excepting those taken from the synagogal prayer Kaddisch , there is only a partial correspondence, especially in the case of the first and second petitions; but lively echoes of familiar prayers would so naturally suggest themselves to our Lord, and any reason for rejecting them was so entirely wanting, that the absence of such popularly consecrated echoes, extending to the very words, would even have been matter for surprise.
Augustine divides the contents into seven petitions; and in this he is followed by the Lutheran practice, as also by Tholuck, Bleek, Hilgenfeld. On the other hand, Origen and Chrysostom correctly make six, in which they are followed by the practice of the Reformed church in the catechisms of Geneva and of the Palatinate, as also by Calvin, Keim. As to the division of the prayer in respect of form , it is sufficient to observe, with Bengel: “Petita sunt septem, quae universa dividuntur in duas partes. Prior continet tria priora, Patrem spectantia: tuum, tuum, tua ; posterior quatuor reliqua, nos spectantia”. According to Calvin, the fourth petition is the beginning of “quasi secunda tabula ” of the prayer. In regard to the matter , the twofold division into coelestia and terrena , which has been in vogue since Tertullian’s time, is substantially correct; and in the more detailed representation of which there follows after the upward flight towards what is of highest and holiest interest for believers, and the specific nature of which, with the aim for which it longs, and its moral condition, floats before the praying spirit a humble frame of spirit, produced by the consciousness of man’s need of God’s favour, first in the temporal and then in the moral sphere, in which the realization of that with which the prayer begins can be brought about only through forgiveness, divine guidance, and deliverance from the power of the devil. The division into vows and petitions (Hanne) is inaccurate; see on Mat 6:9 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1317
THE LORDS PRAYER
Mat 6:13. And lead us not into temptation, but deliver us from evil.
THE obtaining of pardon would satisfy a person who was merely alarmed by the terrors of hell: but a truly regenerate person will desire deliverance from sin as much as from hell itself. He knows that he could not be happy even in heaven, if sin retained in any respect dominion over him. Hence, having implored pardon for his past sins, he will, with equal earnestness, desire victory over his remaining corruptions. But how is this victory to be gained, seeing that we are encompassed with temptations, and assaulted by all the powers of darkness? It must be gained by committing ourselves to the care of our heavenly Father, and by seeking from him,
I.
The guidance of his providence
Continually are we endangered by the temptations that surround us
[Temptations present themselves to us on every side. Every thing that is agreeable to our senses or flattering to our minds, has a tendency to draw us from God. Even the things which are the most innocent when moderately enjoyed, often become snares to us. Our food, our raiment, our comforts of every kind, and even our dearest relatives, are apt to engross our affections too much, and to become the objects of an idolatrous regard The cares and troubles of life also are frequently sources of unbelieving anxiety, or murmuring discontent Moreover, the contempt too generally poured upon religion has not unfrequently a fatal influence on our minds, to keep us from inquiring after God at all, or from confessing him openly before an ungodly world
To these temptations incalculable force is given by the corruptions of our own hearts. We are of our own selves prone to evil. The heart is ready to catch fire from every spark; and all the appetites and passions are quickly brought into activity in the service of sin. In vain does reason remonstrate with us: the law of sin that is in our members, wars against the law of our minds, and brings us into captivity [Note: Rom 7:23.]: yea, even when the spiritual principle lusteth and striveth against the corruptions of the flesh, so strong is the corrupt principle within us, we cannot do the things that we would [Note: Gal 5:17.].]
Well therefore may we pray to be kept from their power
[We are not to suppose that God is active in tempting us to sin: St. James expressly says, that it is our own lust, and not God, that is the occasion of sin [Note: Jam 1:13-15.]. But God may in his providence give scope for the exercise of our corruptions, as he did, when he raised up Pharaoh to the throne of Egypt, and opened the Red Sea before him for the purpose of making him a more signal monument of his displeasure [Note: Rom 9:17.]. On the other hand, he will often put an obstacle in the way of his people, so as to keep them from executing the evil suggestions of their hearts: he will plant a hedge; and, if that will not suffice, he will build up a wall against them, that they may not find their former ways [Note: Hos 2:6-7.]. This he can do in ten thousand ways, without at all infringing upon the liberty of the human will. Thus he diverted the patriarchs from destroying Joseph, and David from wreaking his vengeance upon Nabal [Note: 1Sa 25:32-34.].
Moreover, he has promised to do this in answer to our prayers. He will either make a way for us to escape from the temptations that assault us; or will moderate them, so that they may not be too powerful for us; or increase our strength, that we may be able to overcome theme [Note: 1Co 10:13. Isa 41:10.]. In a word, he will order our goings, and direct our paths. If we were to depend on our own wisdom, we should only increase the difficulties which we designed to avoid [Note: Amo 5:9.]: but if we make God our refuge, we shall be preserved. He has bidden us watch and pray that we enter not into temptation [Note: Mat 26:41.]; and he will never suffer us to use these means in vain [Note: Psa 142:1-7; Psa 138:3 and Psa 50:15.].]
But as we cannot hope to be kept from every temptation, we should also pray to God for,
II.
The assistance of his grace
Besides our in-dwelling corruptions, we have, in Satan, a great and powerful enemy
[The words which in this and some other places are translated, from evil, might properly be translated, from the evil one. Satan is represented in Scripture as a most subtle and cruel adversary to man. He is called a serpent for his subtlety, a dragon for his fierceness, and a god for the dominion that he exercises over the children of men.
To withstand him in our own strength is impossible. He has wiles which we cannot discover, and devices which we cannot fathom. If permitted, he could destroy the holiest of men. None are out of his reach. He not only instigated a wicked Judas to betray his Master, and an hypocritical Ananias to lie unto his God, but an intrepid Peter to deny his Lord: and, if our Lords intercession had not prevailed to secure the faith of this favoured servant, Satan would have sifted him as wheat, and brought him to everlasting destruction [Note: Luk 22:31-32.].]
We should therefore pray to be delivered from him also
[God will deliver us from him, as well as from temptation. He has provided armour for us, which, if used aright, shall defend us against all his fiery darts. The head, the breast, the legs, have their several and appropriate means of protection Every part is also doubly guarded by the shield of faith: and a sword of heavenly temper is put into the believers hands [Note: Eph 6:11-17.]; a sword which Satan is not able to withstand; a sword by which the Saviour himself prevailed over him [Note: Eph 6:17. with Mat 4:6-7; Mat 4:10.], and which, though in the weakest hands, shall vanquish all the powers of hell [Note: Jam 4:7.]. Does any one ask, How shall I get this armour? We answer, Pray to God to give it you. It is by prayer that it is obtained; by prayer it is put on; by prayer we are rendered expert in the use of it; and by prayer our heart is steeled with courage, and our arm confirmed with strength [Note: Eph 6:18.]. The petition that is taught us in the text will answer every end; and urged with frequency and faith, will soon make us more than conquerors. Would we see the whole exemplified? Behold the instance of St. Paul: in him, the assault, defence, and victory, are all exhibited before our eyes. Satan assaulted him with the utmost violence: the Apostle instantly betook himself to prayer; and his triumph was speedy and complete: and in like manner shall Gods strength be perfected in our weakness, if only we rely on him for our deliverance: were we a thousand times weaker than we are, his grace should assuredly be sufficient for us [Note: 2Co 12:7-9.].]
The petition, thus explained, is of use,
1.
For caution
[When persons are urged to watch and pray, and to abstain from those things which are the occasions of sin, they are ready to complain that we are too strict, and that we abridge the liberties of men without necessity. But, what can be expected, if we will frequent every scene of vanity, and mix indiscriminately with all, whether godly or ungodly? What can be expected, but that we should drink into the spirit of the world, and be drawn into many sinful compliances? Does not every one find this to be the effect of associating with the world? Is not a conformity to its maxims and habits the almost necessary consequence of such conduct? Men, if on a field of battle, would not for their pleasure go and expose themselves where it was almost impossible to escape a wound; and yet, when their souls are in danger, they will venture any where for the sake of conforming to the world, or of obtaining some worthless gratification. But how can such persons offer the prayer which our Lord has taught us? Is it not a mockery to beg of God not to lead us into temptation, when we are rushing into it daily of our own accord? Know ye then, beloved, that your practice should correspond with your prayers. Know, that to expose yourselves to sin is to tempt your God: yea, it is to tempt the devil to tempt you. If you would be preserved by God, you must keep yourselves, not your feet merely, but your hearts also, and that with all diligence, avoiding not only sin itself, but also the means and occasions of sin.]
2.
For encouragement
[It may please God for wise and gracious ends to suffer you to be strongly tempted by the wicked one. Perhaps he may design to manifest and confirm the grace he has already given you [Note: Job 1:8.]; or to discover to you some hidden evil in your own heart [Note: 2Ch 32:31.]; or he may design to keep you from falling into sin [Note: 2Co 12:7. Mark the first and last words.], or to make use of you for the strengthening of others by a contrasted exhibition of your own weakness and of his unbounded mercy in your recovery [Note: Luk 22:32.] But, whatever be his object, and however painful your trial may be, remember, that Satan is a vanquished enemy [Note: Joh 16:11. Col 2:15.]; that he cannot go beyond the limits which God has assigned him; and that your God is ever at hand to hear and answer your petitions. Were you called to contend in your own strength, your situation would be tremendous: but you are commanded to cast your care on God, who careth for you, and to encourage yourselves in the Lord your God. Be strong then, and fear not: be strong in the Lord and in the power of his might: and know that he who has taught you to look to him for guidance and protection, will keep you from falling [Note: Jude, ver. 24.], and bruise Satan under your feet shortly [Note: Rom 16:20.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
DISCOURSE: 1318
THE LORDS PRAYER
Mat 6:13. For thine is the kingdom, and the power, and the glory, for ever Amen.
ON a review of the Lords Prayer, we cannot but be thankful that such a summary is here given us, not only because we are hereby instructed what to pray for, but are assured that, great as the petitions are, they shall all be granted, if we offer them up in faith. The conclusion of the prayer which we have now read, is not contained in St. Lukes Gospel. But we must remember, that the prayer was given to the disciples at two different times, and on different occasions: and that in the one it might be contained, though it might be omitted in the other. Doubts indeed have been suggested whether it originally formed any part of the prayer before us: but, whilst the Latin versions and fathers omit it, it is found in most of the Greek manuscripts, and is quoted by most of the Greek fathers: from whence the translators of our Bible have admitted it as a part of the sacred text; as we also may safely do on their authority. Certain it is that there is in these words a perfect correspondence with the prayer itself; and that they admirably express the feelings of a devout soul. This may be understood in a twofold view;
I.
As a devout acknowledgment
It is often called a doxology, or an ascription of praise to God: and in this view we may observe concerning it,
1.
That it accords with many other passages of Holy Writ
[Such effusions of praise are frequent in the Holy Scriptures: indeed the very words appear to have been taken from that thanksgiving of David, which he uttered when both he and his people had been consecrating their offerings to the Lord for the building of his temple [Note: 1Ch 29:10-13. Recite the passage.] In the New Testament such doxologies abound. The Apostles frequently interrupt the thread of their argument, (if it can be called an interruption,) by breaking forth into rapturous expressions of praise and thanksgiving [Note: Gal 1:5. 1Ti 1:17.]; and more frequently conclude their epistles with such tokens of grateful adoration [Note: Rom 16:27. 1Pe 5:11. Jude, ver. 24, 25.]. Sometimes also we find, that, after pouring out their souls before God in prayer, the Apostles address their thanksgivings to him, just in the way that we are taught to do in the prayer before us [Note: Eph 3:14; Eph 3:20-21.]. The propriety therefore of addressing God in this manner is evident, since it is sanctioned by the example of the saints in all ages.]
2.
That it is well calculated for the use of the Christian Church
[Every work of God, whether animate or inanimate, renders unto him a tribute of praise: the beauty and order of the whole creation, and the adaptation of every thing to its proper end, declares aloud the wisdom, the power, and the goodness of the Creator. But the people of God must be active in rendering praise to him; according to that distinction of the Psalmist, All thy works praise thee, O God; and thy saints shall bless thee [Note: Psa 145:10.]. The redeemed of the Lord are called upon to testify their obligations to him in this manner day and night [Note: Psa 107:1-2; Psa 145:1-2 and Psa 146:1-2.]: it is comely for them so to do [Note: Psa 147:1.], and, if they should hold their peace, the very stones would cry out against them. And where shall we find words more proper for our use? They are so concise as to be easily remembered, and so comprehensive as to include every thing that we could wish to say. They are, in fact, an epitome of that song which saints and angels are singing in the realms above [Note: Rev 5:13.] and, if we offer them in a becoming manner, we shall have an earnest and foretaste of the heavenly bliss.
Nor is there a small emphasis to be laid on the word with which the prayer concludes. Amen, when annexed to praise and thanksgiving, denotes the full concurrence of the soul in all that has been uttered. In the fourth century, it was customary for the whole Church to utter this word aloud, in order to express their cordial assent to every thing that had been spoken; and at times, as St. Jerome tells us, the sound was like thunder [Note: In Ecclesiis urbis Romquasi tonitru cleste audimus populum reboantem Amen. Prf. in Epist. ad Galat.]. As far as respects their earnestness, we approve of their custom: but we think that true devotion would be less clamorous: and we far prefer that mode adopted by the Church in the days of Nehemiah, when the earnestness was equally, but more suitably, expressed; being chastened and tempered with ardent affection and reverential awe [Note: Neh 8:6.] ]
But we have observed that the words of our text may be also interpreted,
II.
As an humble plea
Pleading with God is the very essence and perfection of prayer
[In all the more solemn addresses to the Deity recorded in the Scriptures, pleading bears a very conspicuous part. We must not however imagine that such a mode of prayer was adopted with a view to prevail upon God to grant what he was otherwise averse to give: we mistake the nature of prayer altogether, if we think that it has any such power, or is to be used for any such end. Prayer is rather intended to impress our own minds with a sense of our manifold necessities, and of our dependence upon God for a supply of them; and thus to prepare our souls for a grateful reception of the Divine favours: and consequently, the more urgent our prayers are, the more will these ends be answered; and God will be the more glorified by us, when he has imparted to us the desired benefits. It was with such views that Moses [Note: Exo 32:11-13.], Jehoshaphat [Note: 2Ch 20:5-12.], Hezekiah [Note: Isa 37:15-20.], and all the saints of old, presented their petitions, enforced and strengthened with the most urgent pleas [Note: Isa 51:9-10; Isa 63:15-19 and particularly Jer 14:21-22.]. And it is impossible to feel our need of mercy, without following their example in this particular.]
As a plea, this part of the prayer admirably enforces every petition in it
[Great are the things which we have asked in it: and utterly unworthy are we to offer such petitions at the throne of grace: but God is a mighty Sovereign, who may do what he will with his own, and therefore may hear and answer us, though we be the meanest and the vilest of the human race. It is this idea which we express, when we say, for thine is the kingdom. The word for shews that it has respect to what goes before, and that we urge this consideration as a plea, to enforce the preceding petitions. Next to the sovereign right of God to answer us, we plead his power. Nothing short of omnipotence can effect the things which we desire of God in this prayer: but he is almighty, and all-sufficient: with him all things are possible: and we acknowledge our conviction, that there is nothing too hard for him. Lastly, we plead the glory which he will derive from granting all the things which we have prayed for; in the conversion and salvation of the world at large, and in every mercy vouchsafed to ourselves in particular, whether in the supply of our bodily wants, or in the pardon of our sins and the preservation of our souls. This sovereignty and this power are his immutable perfections; and this glory will result to him through all eternity, even for ever and ever.
Such considerations may well animate us in our addresses at the throne of grace, and encourage us in a further confirmation of our petitions by the word Amen.
We have already mentioned one sense of the word Amen; namely, that it is a full assent to all that has been uttered. But it has another meaning also, and imports a desire that the things which have been asked may be granted [Note: Rev 22:20.]. In this latter sense it is often doubled, in order to express more strongly the ardour of that desire [Note: Psa 72:18-19.]. Would we understand its just import? we may see it illustrated in the prayer of Daniel; where, having enforced his petitions by many urgent pleas, he comes at last to renew them all with redoubled ardour; not indeed by the word Amen, but in a more copious strain, expressive of the idea contained in it [Note: Dan 9:17-19.].
In the Apostolic age the use of this word was universal in the Church: whilst one person addressed the Lord in the name of the whole assembly, all who were present added their Amen, and thereby made every petition and thanksgiving their own [Note: 1Co 14:16.]. Nor has the word lost its use and emphasis even in heaven: for the whole choir, both of saints and angels, are represented as using it in both the senses that we have mentioned; saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen [Note: Rev 7:11-12.]. O that, in adding our Amen to the prayer before us, we might resemble them; and so utter it now from our inmost souls, that we maybe counted worthy to utter it in full concert with them to all eternity!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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, – 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.
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,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. ] The sentiment is not in any way inconsistent with the Christian’s joy when he , Jas 1:2 , but is a humble self-distrust and shrinking from such trial in the prospect. As Euthym [75] says: , . The leading into temptation must be understood in its plain literal sense: see , 1Co 10:13 . There is no discrepancy with Jas 1:13 , which speaks not of the providential bringing about of, but the actual solicitation of, the temptation. Some (e.g. Isid. Pelus [76] on ch. xxvi. 41, Thl. on Luk 22:46 , Aug [77] , Bengel, a [78] .) have attempted to fix on and . the meaning of bringing into the power of , and entering into, so as to be overcome by , temptation. But this surely the words will not bear. must not be taken as equivalent to , q. d. ‘ but if thou dost, deliver ,’ &c., but is rather the opposition to the former clause, and forms in this sense, but one petition with it, ‘ bring us not into conflict with evil, nay rather deliver (rid) us from it altogether .’ In another view, however, as expressing the deep desire of all Christian hearts to be delivered from all evil (for is here certainly neuter, though taken masculine by Chrys., Thl., Erasm., Beza, a [79] .; the introduction of the mention of ‘the evil one’ would seem here to be incongruous. Besides, compare the words of St. Paul, 2Ti 4:18 , which look very like a reminiscence of this prayer: see note there) these words form a seventh and most affecting petition, reaching far beyond the last. They are the expression of the yearning for redemption of the sons of God ( Rom 8:23 ), and so are fitly placed at the end of the prayer, and as the sum and substance of the personal petitions. So Augustine very beautifully says (Ep. cxxx. c. 11 (21), vol. ii.): “Cum dicimus libera nos a malo , nos admonemus cogitare, nondum nos esse in eo bono, ubi nullum patiemur malum. Et hoc quidem ultimum quod in dominica oratione positum est, tam late patet, ut homo Christianus in qualibet tribulatione constitutus in hoc gemitus edat, in hoc lacrymas fundat, hinc exordiatur, in hoc immoretur, ad hoc terminet orationem.”
[75] Euthymius Zigabenus, 1116
[76] Pelus. Isidore of Pelusium, 412
[77] Augustine, Bp. of Hippo , 395 430
[78] alii = some cursive mss.
[79] alii = some cursive mss.
The doxology must on every ground of sound criticism be omitted. Had it formed part of the original text, it is absolutely inconceivable that all the ancient authorities should with one consent have omitted it. They could have had no reason for doing so; whereas the habit of terminating liturgical prayers with ascriptions of praise would naturally suggest some such ending, and make its insertion almost certain in course of time. And just correspondent to this is the evidence in the var. readd. We find absolutely no trace of it in early times , in any family of MSS. or in any expositors. The Peschito has it, but whether it always had , is another question. Stier eloquently defends its insertion, but solely on subjective grounds: maintaining that the prayer is incomplete without it, and asserting the right of such “ innere Kritit ” to over-ride all evidence whatever. It is evident that thus we should have no fixed principles at all by which to determine the sacred text: for what seems to one critic appropriate and necessary, is in the view of another an incongruous addition. It is quite open for us to regard it with Euthymius as . . , and to retain it as such in our liturgies; but in dealing with the sacred text we must not allow any priori considerations, of which we are such poor judges, to outweigh the almost unanimous testimony of antiquity. The inference to be drawn from the words of St. Paul, 2Ti 4:18 , is rather against than for the genuineness of the doxology. The fact that he there adds a doxology, different from that commonly read here, seems to testify to the practice, begun thus early, of concluding the Lord’s prayer with a solemn ascription of glory to God. This eventually fell into one conventional form, and thus got inserted in the sacred text.
Fuente: Henry Alford’s Greek Testament
Mat 6:13 . Sixth petition : consists of two members, one qualifying or limiting the other. , expose us not to moral trial. All trial is of doubtful issue, and may therefore naturally and innocently be shrunk from, even by those who know that the result may be good, confirmation in faith and virtue. The prayer is certainly in a different key from the Beatitude in Mat 5:10 . There Jesus sets before the disciple a heroic temper as the ideal. But here He does not assume the disciple to have attained. The Lord’s Prayer is not merely for heroes, but for the timid, the inexperienced. The teacher is considerate, and allows time for reaching the heights of heroism on which St. James stood when he wrote (Mat 1:2 ) , , . , not purely adversative, cancelling previous clause, but confirming it and going further (Schanz, in accordance with original meaning of , derived from or , and signifying that what is going to be said is another thing, aliud , in relation to what has been said, Klotz, Devar. ii., p. 2) = Lead us not into temptation, or so lead us that we may be safe from evil: may the issue ever be beneficent. , not ; the latter would imply actual implication in, the former implies danger merely. Both occur in N. T. (on the difference cf. Kamphausen, Das G. des H.). , either masculine or neuter, which? Here again there is an elaborate debate on a comparatively unimportant question. The probability is in favour of the masculine, the evil one. The Eastern naturally thought of evil in the concrete. But we as naturally think of it in the abstract; therefore the change from A. V [39] in R. V [40] is unfortunate. It mars the reality of the Lord’s Prayer on Western lips to say, deliver us from the evil one. Observe it is moral evil, not physical, that is deprecated. : a liturgical ending, no part of the original prayer, and tending to turn a religious reality into 2 devotional form.
[39] Authorised Version.
[40] Revised Version.
On Mat 6:14-15 vide under Mat 6:12 .
Fuente: The Expositors Greek Testament by Robertson
lead = bring. Not the same word as in Mat 4:1.
temptation = trial. Compare Jam 1:12, Jam 1:13.
deliver = rescue.
from = away from. Greek. apo.
evil = the evil [one]. See App-128.
For, &c. All the critical texts wrongly omit this doxology; for, out of about 500 codices which contain the prayer, only eight omit it. It is found also in the Syriac, Ethiopic, Armenian, Gothic, Sclavonic, and Georgian Versions.
for ever. Greek. eis tous aionas. App-151. a.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] The sentiment is not in any way inconsistent with the Christians joy when he , Jam 1:2, but is a humble self-distrust and shrinking from such trial in the prospect. As Euthym[75] says: , . The leading into temptation must be understood in its plain literal sense: see , 1Co 10:13. There is no discrepancy with Jam 1:13, which speaks not of the providential bringing about of, but the actual solicitation of, the temptation. Some (e.g. Isid. Pelus[76] on ch. xxvi. 41, Thl. on Luk 22:46, Aug[77], Bengel, a[78].) have attempted to fix on and . the meaning of bringing into the power of, and entering into, so as to be overcome by, temptation. But this surely the words will not bear. must not be taken as equivalent to , q. d. but if thou dost, deliver, &c., but is rather the opposition to the former clause, and forms in this sense, but one petition with it,-bring us not into conflict with evil, nay rather deliver (rid) us from it altogether. In another view, however, as expressing the deep desire of all Christian hearts to be delivered from all evil (for is here certainly neuter, though taken masculine by Chrys., Thl., Erasm., Beza, a[79].; the introduction of the mention of the evil one would seem here to be incongruous. Besides, compare the words of St. Paul, 2Ti 4:18, which look very like a reminiscence of this prayer: see note there) these words form a seventh and most affecting petition, reaching far beyond the last. They are the expression of the yearning for redemption of the sons of God (Rom 8:23), and so are fitly placed at the end of the prayer, and as the sum and substance of the personal petitions. So Augustine very beautifully says (Ep. cxxx. c. 11 (21), vol. ii.): Cum dicimus libera nos a malo, nos admonemus cogitare, nondum nos esse in eo bono, ubi nullum patiemur malum. Et hoc quidem ultimum quod in dominica oratione positum est, tam late patet, ut homo Christianus in qualibet tribulatione constitutus in hoc gemitus edat, in hoc lacrymas fundat, hinc exordiatur, in hoc immoretur, ad hoc terminet orationem.
[75] Euthymius Zigabenus, 1116
[76] Pelus. Isidore of Pelusium, 412
[77] Augustine, Bp. of Hippo, 395-430
[78] alii = some cursive mss.
[79] alii = some cursive mss.
The doxology must on every ground of sound criticism be omitted. Had it formed part of the original text, it is absolutely inconceivable that all the ancient authorities should with one consent have omitted it. They could have had no reason for doing so; whereas the habit of terminating liturgical prayers with ascriptions of praise would naturally suggest some such ending, and make its insertion almost certain in course of time. And just correspondent to this is the evidence in the var. readd. We find absolutely no trace of it in early times, in any family of MSS. or in any expositors. The Peschito has it, but whether it always had, is another question. Stier eloquently defends its insertion, but solely on subjective grounds: maintaining that the prayer is incomplete without it, and asserting the right of such innere Kritit to over-ride all evidence whatever. It is evident that thus we should have no fixed principles at all by which to determine the sacred text: for what seems to one critic appropriate and necessary, is in the view of another an incongruous addition. It is quite open for us to regard it with Euthymius as . . , and to retain it as such in our liturgies; but in dealing with the sacred text we must not allow any priori considerations, of which we are such poor judges, to outweigh the almost unanimous testimony of antiquity. The inference to be drawn from the words of St. Paul, 2Ti 4:18, is rather against than for the genuineness of the doxology. The fact that he there adds a doxology, different from that commonly read here, seems to testify to the practice, begun thus early, of concluding the Lords prayer with a solemn ascription of glory to God. This eventually fell into one conventional form, and thus got inserted in the sacred text.
Fuente: The Greek Testament
Mat 6:13. , Lead us not into) Temptation is always in the way: wherefore we pray, not that it may not exist, but that it may not touch or overpower us.-See ch. Mat 26:41; 1Co 10:13.-, but) The sixth and seventh petitions are so closely connected that they are considered by many as forming only one.-, deliver) See 2Ti 4:18.- , from the evil one) i.e., from Satan.-See ch. Mat 13:19; Mat 13:38.
, For thine is the kingdom, and the power, and the glory, for ever and ever. Amen) This is the scope of the Lords Prayer, that we may be taught to pray in few words (Mat 6:8), for the things which we require; and the prayer itself, even without the doxology, involves the praise of God in all its fulness (summam laudis Divinae imbibit). For our Heavenly Father is sanctified and glorified by us, when He is invoked as our Heavenly Father, when things of such magnitude are asked of Him alone, when to Him alone all things are referred. We celebrate Him, however, in such a manner as should content those who are fighting the fight of their salvation in a foreign land. When the whole number of the sons of God shall have reached their goal, a simple (mera) doxology will arise in Heaven, Hallowed be the name of our God. His kingdom has come: His will has been done. He has forgiven us our sins: He has brought temptation to an end: He has delivered us from the evil one. His is the kingdom, and the power, and the glory, for ever and ever. Amen. A prayer was more suitable than a hymn, especially at the time in which our Lord prescribed this form to His disciples. Jesus was not yet glorified: the disciples as yet scarcely comprehended the full extent of these petitions, much less the amount of thanksgiving corresponding thereto. In fine, no one denies that the spirit of the whole clause is pious and holy, and conformable to the doxologies which frequently occur in Scripture: but the question is whether the Lord prescribed it in this place in these words. Faithful criticism regards little, in doubtful passages, what may happen to be the reading of the majority of Greek MSS. now extant, which are more modern and less numerous than is generally supposed: the question under consideration is rather, what was the reading of the Greek MSS. of the first ages, and therefore of the spring itself, i.e. the first hand.[264] The Latin Vulgate, which is certainly without this clause, stands, and will continue to stand, nearest in antiquity to the spring: but the force of its testimony is not appreciated till after long experience. In this passage, however, Greek witnesses, few indeed, but those of high authority, support the reading of the Vulgate. I wish what I have said on this subject in my Apparatus[265] to be carefully considered.[266] Nothing has occurred since I published that work to weaken the arguments which I there brought together on this point, whereas something has occurred to confirm them very greatly: I allude to a passage in Enthymius, who flourished at the beginning of the twelfth century. For when inveighing the against the Bogomili[267] for not using this clause, he does so only on the ground that it was an addition of the Fathers, calling it , The choral conclusion added by those who were the divine illuminators and guides of the Church. La Croze,[268] relying on this testimony, clearly prefers in this passage the Latin to the Syriac version; see his Histoire du Christianisme des Indes, p. 313. One thing ought to be considered again and again: the more that any one diminishes the authority of the Vulgate on this passage, so much the more does he injure his own cause if he maintains the genuineness of that most important passage in 1Jn 5:7 : for it at present rests solely on the single testimony of the Latin Interpreter, and rests upon it firmly.
[264] BDZabc Vulg. Memph. Omen, Cypr. (who adds Amen) omit the doxology. Orig. Nyssen, Cyril, Maximus all omit it in giving expressly an explanation of the prayer. So all the Latin Fathers. It rather too widely separates Mat 6:12; Mat 6:14, which are connected together. Moreover Jesus was not yet glorified when He gave the prayer: it therefore was hardly then appropriate. It was probably added after the kingdom had been founded by the Holy Ghost on Pentecost. Ambrose de Sacram. Mat 6:5 implies that the doxology was recited by the priest alone, as a response () after the people had repeated the Lords prayer. Alford, from 2Ti 4:18 where similarly is followed by the doxology, argues that some such way of ending the prayer existed at that time.-ED.
[265] He has devoted more than eight pages to the subject: See App. Crit. pp. 101-109.-(I. B.)
[266] E. B. and those who have adopted his text, add here especially x. on this passage. It runs thus:-
[267] The BOGOMILES were a sect of heretics which arose about the year 1079. Their founder was Basilius, a monk, who was burnt at Constantinople in the reign of Alexius Conmenus. He maintained that the world and all animal bodies were formed, not by the Deity, but by an evil demon who had been cast down from heaven by the Supreme Being. Hence that the body was only the prison of the soul, and was to be enervated by fasting, contemplation, etc., that the soul might be gradually restored to its primitive liberty. Marriage therefore was to be avoided. Basilius also denied the reality of Christs body, which he considered to be only a phantom, rejected the law of Moses, and maintained that the body on its separation by death returned to the malignant mass of matter, without possibility of a future resurrection to life and felicity.-See Mosheim.-(I. B.)
[268] MATHURIN VEYSSIERE DE LA CROZE, a distinguished Oriental scholar, born at Nantes in 1661. In the course of his life he abjured Romanism, and died at Berlin in 1739.-(I. B.)
De tota re, lector judicet.
Prtermisit clausulam Lutherus, in Agendis Baptismi, eisque renovatis; in Tract. de Decalogo, symbolo Apost. et oratione Dominica; in Catechismo utroque, et Hymno: ubi etiam Amen cum Hieronymo ad rogationes refert non ad clausulam, quanquam in Homil. ad. capp. v. vi. vii. Matth. eam tractat. Appendicem eam esse persuadent nobis rationes ix. collectae; quanquam margo noster in suspenso rem reliquit, dum rationes fuissent exposit: et plane pro appendice babet Brentius; Hunnius vel pro appendice vel pro epilogo, cujus moderationem recte sequentur, qui nil certi secum hic possunt constituere. Liberum saltem est privatim vel Matthi receptam, vel Luc lectionem in orando sequi: quin etiam publice, in choro cnobiorum Wirtembergieorum, et alibi hodienum prtermitti solita est clausula. Cavendum vero, ne idiot intempestivis de hc clausul sermonibus perturbentur. Hc quoque in re et veritati et paci inserviendum est. Sincera crisis, etc., as in the Gnomon Ed. MDCCLIX, which is followed in this translation.-(I. B.)
Fuente: Gnomon of the New Testament
lead: Mat 26:41, Gen 22:1, Deu 8:2, Deu 8:16, Pro 30:8, Luk 22:31-46, 1Co 10:13, 2Co 12:7-9, Heb 11:36, 1Pe 5:8, 2Pe 2:9, Rev 2:10, Rev 3:10
deliver: 1Ch 4:10, Psa 121:7, Psa 121:8, Jer 15:21, Joh 17:15, Gal 1:4, 1Th 1:10, 2Ti 4:17, 2Ti 4:18, Heb 2:14, Heb 2:15, 1Jo 3:8, 1Jo 5:18, 1Jo 5:19, Rev 7:14-17, Rev 21:4
thine: Mat 6:10, Exo 15:18, 1Ch 29:11, Psa 10:16, Psa 47:2, Psa 47:7, Psa 145:10-13, Dan 4:25, Dan 4:34, Dan 4:35, Dan 7:18, 1Ti 1:17, 1Ti 6:15-17, Rev 5:13, Rev 19:1
Amen: Mat 28:20, Num 5:22, Deu 27:15-26, 1Ki 1:36, 1Ch 16:36, Psa 41:13, Psa 72:19, Psa 89:52, Psa 106:48, Jer 28:6, 1Co 14:16, 2Co 1:20, Rev 1:18, Rev 3:14, Rev 19:4
Reciprocal: Gen 32:11 – Deliver Gen 48:16 – redeemed Exo 15:6 – right hand 1Sa 29:8 – that I may not 1Ch 16:31 – The Lord 1Ch 17:24 – that thy name 2Ch 20:6 – in thine hand Neh 8:6 – Amen Est 1:4 – the riches Job 9:19 – he is strong Job 12:16 – With Job 25:2 – Dominion Job 37:23 – excellent Job 40:10 – majesty Psa 21:13 – Be thou Psa 22:28 – General Psa 29:10 – King Psa 59:9 – his strength Psa 62:11 – power Psa 66:7 – ruleth Psa 66:11 – broughtest Psa 79:11 – according Psa 89:8 – a strong Psa 89:13 – a mighty arm Psa 93:1 – Lord Psa 96:7 – glory Psa 97:1 – Lord Psa 108:5 – thy glory Psa 135:13 – Thy name Psa 141:4 – Incline not Psa 145:11 – the glory Psa 148:13 – excellent Pro 5:8 – General Isa 24:23 – when Isa 26:4 – in the Isa 62:7 – till he make Jer 11:5 – So be it Dan 2:20 – for wisdom Dan 2:37 – power Dan 6:26 – and his kingdom Oba 1:21 – and the Mat 10:1 – he gave Luk 11:4 – lead Luk 22:40 – Pray Joh 19:11 – Thou Act 7:2 – The God Rom 9:5 – Amen Rom 11:36 – of him Rom 13:1 – there 1Co 16:24 – Amen 2Co 13:7 – I pray 2Co 13:14 – Amen Gal 1:5 – whom Eph 1:17 – the Father Eph 3:16 – to be Eph 3:21 – be Eph 4:6 – who Eph 6:24 – Amen Phi 4:20 – unto 2Th 3:3 – and 1Ti 6:21 – Amen Heb 13:21 – Amen 1Pe 3:11 – eschew 1Pe 4:11 – dominion 2Pe 3:18 – Amen 1Jo 5:21 – Amen Rev 1:6 – to him Rev 7:12 – Amen Rev 11:15 – and he Rev 19:6 – for
Fuente: The Treasury of Scripture Knowledge
SOURCES OF TEMPTATION
Lead us not into temptation.
Mat 6:13
Temptation and sin are utterly distinct things, which must on no account be confused. What are the sources of temptation? We should do wrong to narrow down our idea of temptation to incitement to evil, coming from an evil quarter. There are more sources than one, and the first we are apt to overlook; it is
I. God Almighty Himself.In more than one place God reveals Himself as tempting manAbraham, David, Joseph, and Daniel. Temptations which come from God are no easy things which any one can bear; all that is ordinarily said about temptation applies to them (see 2Co 12:7-9). See men and women around us snapping under the sharp discipline of God. Yet, could they but have seen it, with the trial, coming out of it, there was the way of escape. But the most characteristic source of temptation is
II. The devil.It belongs to the jugglery of the accusing angel to try and confuse in our minds attack and defeat, temptation and sin. Next observe some of the regions in which Satans temptations come upon us.
(a) The appetite. This is the point where Satan is riding roughshod over the lives of thousands of human beings. Think of the terrible condition of our streets, the coarse animalism of our villages. Is this what men and women are meant to be? On any showing grace is stronger than nature, reason than instinct, and man is higher than a brute.
(b) The inner principle of life. He tampers with the policy, the aim, the motive of life, by means of a view from a high mountain. It is a dangerous atmosphere to which Satan tempts us to commit ourselves. He is asking us to part with our eternal inheritance at the price of the gratification of a few years; to sell our birthright for a mess of pottage.
(c) The region of the spirit. It is a very subtle temptation to dictate to God how He ought to treat us. Thus men would be Christians without the sacraments, without the Church, without a revelation.
III. The temptation which comes from within.At baptism, original sin was washed away, but there still remains poor human nature as we call it. When this fails beneath the assault, where is the means of escape?
IV. God always faithful.A way of escape through the temptation. There exists in all who have not quenched or driven it out, a reserve of baptismal grace. Confirmation was no mere taking upon ourselves of our baptismal vows, as is sometimes said, with strange ignorance of real meaning. Confirmation was an access of strength coming to us through the Holy Spirit. Welcomed into the soul, it stays, a store of strength, a spiritual reserve in time of need. It is not in vain that we have so often approached the altar, so often prayed, received absolution, heard the Word of God. In our spiritual gifts we shall always find a reserve of strength, so that even the memory of past grace is a way of escape. God will not promise that the trial will be taken clean away; He promises us, however, powers of endurance and ways of escape.
Canon Newbolt.
(SECOND OUTLINE)
THE CONFLICT WITH EVIL
How far are we endeavouring to keep our lives in accordance with the spirit of such a petition? You desire to keep your soul unstained by evil ways. If, then, you remember that to secure such a stainless and unpolluted life you have not only to fight with some external enemy now and then, but against dark and insidious powers of evil which seem to start up around you and in the very citadel of your heart unawares, and that except through a constant sense of Gods presence in your life you cannot hope to keep free from their influence, this feeling should give reality and earnestness to our daily prayer to be delivered from the evil.
I. An outpost of a great army.And, indeed, this feeling that our life is set in the midst of many and great dangers is one of the first requisites for its moral safety. It stands beside us with its warning, whenever a temptation to some sin besets us, reminding us that, no matter how pleasant or attractive the temptation may seem to be, or how trifling the sin that it suggests, it is, in fact, an outpost of a great army, whose name is legion.
II. The open door.It must be acknowledged, I think, that most sins which lay their hold upon us and master us, or struggle long and hard for the mastery, make their first entrance into the soul so easily, because they find it swept and garnished for their reception, and its doors wide open. Has it never happened that, when some wrong or sinful act or thought or speech was first presented to you, you knew it to be sin, but you felt no repulsion. Your soul was not garrisoned and defended by any strong sense of the hatefulness and deadly influence of all sin as such, and at last your adversary the Devil, having rejoiced to see his wiles thus gathering round you, saw you slip or plunge into the sin, and go one great step nearer to becoming his bondslave. Yet all the while you were praying to God every dayLead us not into temptation.
III. Our attitude towards sin.Vitally important is our general attitude towards every form of sin and its allurements. On this attitude it very often depends whether your life is to be comparatively free from pitfalls, or whether it is to be beset with dangers at every turning. If by your attitude and behaviour you cause it to be felt that sin is hateful to you, and that you are sincere when you pray that God may keep you from all evil, a great many of the temptations that would otherwise make your life difficult and dangerous will shrink away abashed; or if the tempter ventures to assail you, he will do it half-heartedly when he sees that you repel him with a whole-hearted repugnance. It is this attitude, even more than individual acts, which fixes the tone of a society. It is this feeling of the mysterious vitality of sin, and the subtle kinship of one form of sin with other forms, and its destructiveness when it seizes on a life or poisons an atmosphere, that helps us more than anything else to feel the force and the intensity of the Saviours prayer for us: I pray not that Thou shouldst take them out of the world, but that Thou shouldst keep them from evil.
Bishop Percival.
Illustration
The Greek has one word for trial and temptation. The idea is the same. It is exploration. It is the idea of piercing or penetrating the outer shell, or husk, of a man to discover what is within him. You know how ambiguous is the character of a human being while he simply goes his way, does his business, mixes in society, and makes his little mark upon a street, a town, or a congregation. You do not know himdoes he know himself?as he is in Gods sight, as he is for eternity. At last something occurs. He is placed in circumstances which must be dealt with. Many have been explored by an opportunity of advancing themselves by means not perfectly uprightby some possible secret venture with anothers credit or anothers property; by an opportunity of screening that which, if known, would be fatal; of covering up some fraud; of disguising some guilt of which they dare not confront the exposure and the ruin.
Fuente: Church Pulpit Commentary
6:13
Temptation. is from a word that sometimes means “adversity, affliction, trouble,” and evil is from one meaning “hardships.” God never leads men into sin and
the words are not used in that sense in this place. The clause is simply a prayer for God to help the disciples in the trials of life. For thine is the kingdom, etc., is given as a reason for believing that God could control the elements of creation according to His will, and hence he would be able to give the disciples this assistance. For the meaning of the word amen see the comments at Mat 5:18.
Fuente: Combined Bible Commentary
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.
[Deliver us from evil.] “Rabbi [Judah] was wont thus to pray: ‘Let it be thy good pleasure to deliver us from impudent men, and impudence; from an evil man, and from an evil chance; from an evil affection, from an evil companion, from an evil neighbour, from Satan the destroyer, from a hard judgment, and from a hard adversary,’ ” etc.
[For thine is the kingdom, etc.] I. In the public service in the Temple, the commemoration of the kingdom of God was the respond; instead of which the people answered Amen; when the priests ended their prayers. “For the tradition is, that they answered not ‘Amen’ in the house of the sanctuary. What said they then? Blessed be the name of the glory of his kingdom for ever.” Hence in the tract Joma (where the rubric of the day of Expiation is), after various prayers recited, which, on that day, the high priest makes, is added, “And the people answered, Blessed be the name of the glory of his kingdom for ever and ever.” See the places of that tract noted in the margin. There a short prayer of the high priest is mentioned, in which he thus concludes; “Be ye clean before Jehovah”; and these words are added, “But the priests and people standing in the court, when they heard the name Jehovah pronounced out in its syllable, adoring, and falling prostrate upon their face, they said, Blessed be the name of the glory of his kingdom for ever and ever.” See also the tract Taanith, where a reason is given of this doxology in the Gloss there.
II. This also they pronounced softly, and in a gentle whisper, while they were reciting the phylacteries. It is said of the men of Jericho, that they folded up the Schemah. It is disputed what this means; “And R. Judah saith, That they made some small pause after the reciting of this period, ‘Hear, O Israel, the Lord our God is one Lord’: but they said not, ‘Blessed be the name of the glory of his kingdom for ever and ever.’ But by what reason do we say so? R. Simeon Ben Levi explains the mystery, who saith, Our father Jacob called his sons, and said, ‘Gather yourselves together, and I will declare unto you.’ It was in his mind to reveal to them the end of days, and the Holy Spirit departed from him: he said, therefore, ‘Perhaps there is something profane in my bed, (which God forbid!) as it was to Abraham, from whom proceeded Ishmael; and to Isaac, from whom proceeded Esau.’ His sons said unto him, ‘Hear, Israel, the Lord our God is one Lord’; as, in thy heart, there is but one; so, in our hearts, there is but one. At that time our father Jacob began, and said, Blessed be the name of the glory of his kingdom for ever and ever. The Rabbins said, What shall we do? Shall we say this doxology? Our master Moses said it not. Shall we not say it? Our father Jacob said it. Therefore it was appointed to say it softly,” etc.
You see how very public the use of this doxology was, and how very private too. Being a response, it was pronounced in the Temple by all with a loud voice; being an ejaculation, it was spoken in the phylacterical prayers, by every single man, in a very low voice. And you see how great an agreement it hath with the conclusion of the Lord’s prayer, “For thine is the kingdom,” etc.
III. As they answered Amen; not at all in the public prayers in the Temple, so they seldom joined it to the end of their private prayers. In the synagogue, indeed, the people answered Amen to the prayers made by the minister: and also at home, when the master of the family blessed or prayed; but seldom, or indeed never, any one praying privately joined this to the end of his prayers.
And now, to apply those things which have been said to the matter under our hands, consider the following things:
1. That this prayer was twice delivered by our Saviour: first, in this sermon in the mount, when he was not asked; and afterward, when he was asked, almost half a year after, Luke 11.
2. That this conclusion is added in St. Matthew, “For thine is the kingdom,” etc.; but in St. Luke it is not. In St. Matthew is added moreover the word Amen; but in St. Luke it is wanting. Upon the whole matter, therefore, we infer,
I. That Christ, in exhibiting this form of prayer, followed a very usual rite and custom of the nation.
II. That the disciples also, receiving this form delivered to them, could not but receive it according to the manner and sense of the nation, used in such cases: since he introduced no exception at all from that general rule and custom.
III. That he scarcely could signify his mind, that this prayer should be universally and constantly used, by any marks or signs more clear than those which he made use of. For,
First, He commanded all, without any exception or distinction, “After this manner pray ye”; and, “When ye pray, say, Our Father,” etc.
Secondly, As, according to the ordinary custom of the nation, forms of prayer, delivered by the masters to the scholars, were to be used, and were used by them all indifferently, and without distinction of persons; so also he neither suggested any thing concerning this his prayer, either besides the common custom, or contrary to it.
Thirdly, The form itself carries along with it certain characters, both of its public and private and constant use. It may certainly with good reason be asked, Why, since Christ had delivered this prayer in such plain words in his sermon upon the mount, this command moreover being added, “After this manner pray ye,” it was desired again, that he would teach them to pray? What! had they forgotten that prayer that was given them there? Were they ignorant that it was given them for a form of prayer, and so to be used? But his seems rather the cause why they desired a second time a form of prayer, namely, because they might reckon that first for a public form of prayer; since this might easily be evinced, both by the addition of the conclusion so like the public response in the Temple, and especially by the addition of Amen used only in public assemblies: therefore, they beseech him again, that he would teach them to pray privately; and he repeats the same form, but omits the conclusion, and Amen; which savoured of public use. Therefore you have in the conclusion a sign of the public use, by the agreement of it to the response in the Temple; and of the private; by the agreement of it to the ejaculation in the phylacterical prayers. A sign of the public use was in the addition of Amen; a sign of the private use was in the absence of it: a sign of both in the conformity of the whole to the custom of the nation. Christ taught his disciples to pray, as John had taught his, Luk 11:1; John taught his, as the masters among the Jews had theirs, by yielding them a form to be used by all theirs daily, verbatim, and in terms.
Fuente: Lightfoot Commentary Gospels
Mat 6:13. And lead us not into temptation (sixth petition). The next clause is reckoned the seventh by many, more from a desire to find in the prayer the sacred number seven than from sound interpretation. We prefer to join the clauses. God cannot tempt us (Jas 1:13), i.e., solicit us to evil, but temptation means also a trial of our moral character; these trials are under Gods control, and His Providence may lead us into them, may even permit us to be solicited by evil. This petition asks to be preserved from these, and by implication, to be shown a way of escape. In view of the many temptations from within (our flesh, from without (the world), and from beneath (the devil), to which we are constantly exposed, there is no help and safety for us, but in the personal trust in Christ which underlies the proper offering up of this petition. We should never seek temptation, but flee from it; or if we cannot avoid it, meet it with the weapon of prayer wielded in that faith which overcomes the world.
But deliver us, literally, pull out, draw to thyself.
From the evil, either from all evil, or from the evil one, as the author of all evil, who tempts us. A higher petition than the fifth, implying that God alone can save us from the power of sin. Entire deliverance by Gods grace from evil (or from the evil one) is entire freedom from temptation, and looks toward that final redemption in heaven where all our wants shall be satisfied and our prayers, as petitions, be lost in never-ceasing thanksgiving and praise. Hence the concluding doxology.
Conclusion or doxology. Wanting in the oldest copies of the New Testament now in existence; though found in the oldest version (probably a later insertion even there). The Lords Prayer was early used in private and public devotion with a doxology (after the Jewish custom); and this was inserted first on the margin, then in the text. It is certainly very ancient, very appropriate, and there is a possibility that it is genuine; hence it need not be omitted in using the Prayer, though it must be excluded from the text of the Sermon on the Mount
For, we ask all this of Thee because, thine, by right and possession, is the kingdom, the blessed dominion for which we pray, and the power, omnipotence, ability to answer, and the glory, the glory prayed for in the first petition which is the end of all our petitions. Forever, as the unchangeable God. Thus the eternal fulness of God forms the basis, the soul, and the aim of the whole prayer.
Amen. The word translated, verily, when used at the beginning of a sentence. At the close of a prayer it expresses the assent of the worshippers to the prayer uttered by another. Jewish and early Christian usage sanction the audible Amen by the congregation.
Fuente: A Popular Commentary on the New Testament
Mat 6:13. And lead us not into temptation Or, into trial, as the word , 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 , 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.
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 Christians 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 13
Lead us not into temptation; suffer us not to be exposed to heavy trials or afflictions, or to strong temptations to sin.–Amen; a Hebrew word, signifying, originally, so let it be.
Fuente: Abbott’s Illustrated New Testament
6:13 And lead us not into temptation, but deliver us from {e} evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
(e) From the devil, or from all adversity.