Matthew 6:13
Verse
Context
Sermons
Chuck Smith
St. Polycarp of Smyrna
Bill McLeodSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And lead us not into temptation--He who honestly seeks and has the assurance of, forgiveness for past sin, will strive to avoid committing it for the future. But conscious that "when we would do good evil is present with us," we are taught to offer this sixth petition, which comes naturally close upon the preceding, and flows, indeed, instinctively from it in the hearts of all earnest Christians. There is some difficulty in the form of the petition, as it is certain that God does bring His people--as He did Abraham, and Christ Himself--into circumstances both fitted and designed to try them, or test the strength of their faith. Some meet this by regarding the petition as simply an humble expression of self-distrust and instinctive shrinking from danger; but this seems too weak. Others take it as a prayer against yielding to temptation, and so equivalent to a prayer for support and deliverance when we are tempted; but this seems to go beyond the precise thing intended. We incline to take it as a prayer against being drawn or sucked, of our own will, into temptation, to which the word here used seems to lend some countenance--"Introduce us not." This view, while it does not put into our mouths a prayer against being tempted--which is more than the divine procedure would seem to warrant--does not, on the other hand, change the sense of the petition into one for support under temptation, which the words will hardly bear; but it gives us a subject for prayer, in regard to temptation, most definite, and of all others most needful. It was precisely this which Peter needed to ask, but did not ask, when--of his own accord, and in spite of difficulties--he pressed for entrance into the palace hall of the high priest, and where, once sucked into the scene and atmosphere of temptation, he fell so foully. And if so, does it not seem pretty clear that this was exactly what our Lord meant His disciples to pray against when He said in the garden--"Watch and pray, that ye enter not into temptation"? (Mat 26:41). Seventh Petition: But deliver us from evil--We can see no good reason for regarding this as but the second half of the sixth petition. With far better ground might the second and third petitions be regarded as one. The "but" connecting the two petitions is an insufficient reason for regarding them as one, though enough to show that the one thought naturally follows close upon the other. As the expression "from evil" may be equally well rendered "from the evil one," a number or superior critics think the devil is intended, especially from its following close upon the subject of "temptation." But the comprehensive character of these brief petitions, and the place which this one occupies, as that on which all our desires die away, seems to us against so contracted a view of it. Nor can there be a reasonable doubt that the apostle, in some of the last sentences which he penned before he was brought forth to suffer for his Lord, alludes to this very petition in the language of calm assurance--"And the Lord shall deliver me from every evil work (compare the Greek of the two passages), and will preserve me unto his heavenly kingdom" (Ti2 4:18). The final petition, then, is only rightly grasped when regarded as a prayer for deliverance from all evil of whatever kind--not only from sin, but from all its consequences--fully and finally. Fitly, then, are our prayers ended with this. For what can we desire which this does not carry with it? For thine is the kingdom, and the power, and the glory, for ever. Amen--If any reliance is to be placed on external evidence, this doxology, we think, can hardly be considered part of the original text. It is wanting in all the most ancient manuscripts; it is wanting in the Old Latin version and in the Vulgate: the former mounting up to about the middle of the second century, and the latter being a revision of it in the fourth century by JEROME, a most reverential and conservative as well as able and impartial critic. As might be expected from this, it is passed by in silence by the earliest Latin fathers; but even the Greek commentators, when expounding this prayer, pass by the doxology. On the other hand, it is found in a majority of manuscripts, though not the oldest; it is found in all the Syriac versions, even the Peschito--dating probably as early as the second century--although this version lacks the "Amen," which the doxology, if genuine, could hardly have wanted; it is found in the Sahidic or Thebaic version made for the Christians of Upper Egypt, possibly as early as the Old Latin; and it is found in perhaps most of the later versions. On a review of the evidence, the strong probability, we think, is that it was no part of the original text.
John Gill Bible Commentary
And lead us not into temptation,.... Such a petition as this is often to be observed in the prayers of the Jews (a), , "do not lead me" neither into sin, nor into transgression and iniquity, , "nor into temptation", or "into the hands of temptation";'' that is, into the power of it, so as to be overcome by it, and sink under it; in which sense the phrase is to be understood here. We are not here taught to pray against temptations at all, or in any sense, for they are sometimes needful and useful; but that they may not have the power over us, and destroy us. There are various sorts of temptations. There are the temptations of God; who may be said to tempt, not by infusing anything that is sinful, or by soliciting to it; but by enjoining things hard and disagreeable to nature, as in the case of Abraham; by afflicting, either in body or estate, of which Job is an instance; by permitting and letting loose the reins to Satan, and a man's own corruptions; by withdrawing his presence, and withholding the communications of his grace; and sometimes by suffering false prophets to arise among his people: his ends in them are on his own account, the display of his power; grace, wisdom, and faithfulness; on account of his Son, that his saints might be like him, and he might have an opportunity of exercising his power and pity: and on his people's account, that they might be humbled; their faith and patience tried; might see their weakness, and need of Christ, and be excited to prayer and watchfulness. There are also the temptations of Satan; which lie in soliciting to evil, suggesting hard and blasphemous thoughts of God, and filling with doubts and fears; which are cunningly formed by him, and are very afflictive. There are moreover the temptations of the world, which arise from poverty and riches, from the men of the world, the lusts of it, and from both its frowns and flatteries: add to all this, that there are temptations arising from a man's own heart. Now, in this petition, the children of God pray, that they may be kept from every occasion and object of sinning; from those sins they are most inclined to; that God would not leave them to Satan, and their own corrupt hearts; nor suffer them to sink under the weight of temptations of any sort; but that, in the issue, they might have a way to escape, and be victorious over all. But deliver us from evil. This petition, with the Jews, is in this (b) form: "er egpm ynlyutw, "but deliver me from an evil accident", and diseases; and do not trouble me with evil dreams, and evil imaginations.'' R. Juda, after his prayer, or at the close of it, as is this petition, used (c) to say; "let it be thy good pleasure, 0 Lord our God, and the God of our fathers, "that thou wouldst deliver us" from impudent men, and impudence; from an "evil" man, and from an "evil" accident; from the "evil" imagination, i.e. the corruption of nature; from an "evil" companion; from an "evil" neighbour; and from Satan the destroyer; and from hard judgment; and from an hard adversary, whether he is the son of the covenant, or is not the son of the covenant.'' And most, if not all of these things, may be very well thought to be comprised in the word "evil" here: particularly Satan may be meant, by "evil", or "the evil one", as the word may be rendered; who is eminently, originally, and immutably evil; his whole work and employment is nothing else but evil: and to be delivered from him, is to be rescued out of his hands, preserved from his snares, and delivered from his temptations. Evil men may also be intended: all men are naturally evil, and unalterably so, without the grace of God; and some are notoriously wicked; from whose company, sinful lusts, and pleasures, to which they are addicted, as well as from their rage and persecution, good men cannot but desire deliverance; as also from the evil of afflictions, and especially from the evil of sin; as that they may be kept from the commission of it; have the guilt of it removed; be preserved from its power and dominion; and, at last, be freed from the very being of it. For thine is the kingdom, and the power, and the glory, for ever, Amen. This conclusion is left out in the Arabic and Vulgate Latin versions, as it is in Luk 11:4. It stands thus in the Jewish prayers (d), , "for the kingdom is thine", and thou shalt reign in glory for ever and ever.'' The usual response at the close of prayers, and reading the Shema, instead of "Amen", was (e) this: "Blessed be the name of the glory of his kingdom, for ever and ever.'' Which bears some resemblance to this concluding expression, which ascribes everlasting kingdom, power, and glory, to God: which may be considered either as a doxology, or an ascription of glory to God, which is his due; and ought be given him in all our prayers to him; or as so many reasons strengthening our faith in prayer; or as many arguments with God, with respect to the petitions made; since the kingdom of nature, providence, grace, and glory, is his: he is omnipotent, he has power to give us our daily bread; to forgive our sins; to preserve from, support under, and deliver out of temptation; to keep from all evil, and preserve from a total and final falling away: whose glory is concerned in all, to whom the glory of all is, and to whom it must, and shall be given; and all this for ever: and the whole is concluded with the word "Amen"; which is a note of asseveration, of the truth herein contained; is added by way of assent to every petition made; is expressive of an hearty wish, and desire to have all fulfilled; and also of faith and confidence, that they will be answered. And this word being retained, and kept the same in all languages, signifies the unity of the spirit, and faith in prayer, in all the saints, in all ages. I leave this prayer with one observation, and that is, whereas it has been so long, and so often said, that this is the Lord's prayer, it can never be proved that he ever made use of it; and it is certain that he did not make it, as appears from what has been cited out of the Jewish records: the several petitions in it were in being and use before he directed to them; and not only the petitions, but even the very preface and conclusion, are manifestly of Jewish original: what our Lord did was, he took the most proper and pertinent petitions, that had been used by good men among that people; which, with some alterations much for the better, he put together in this order, and gave his approbation of; and that with this view, to point out to his disciples some of the best and most suitable petitions to be made; and to give them a pattern of brevity and conciseness in prayer; and teach them to pray after such a manner, or in some such like words and expressions. This I observe, not to lessen the usefulness of this excellent pattern of sound words; the whole, and every part of it, being exceedingly instructive, and worthy of imitation; but to rectify a vulgar mistake, and to abate the formal and superstitious observance of it. (a) Seder Tephillot, fol. 3. 1. Ed. Basil. fol. 4. 2. Ed. Amstelod. Shaare Zion, fol. 73. 1. T. Bab. Beracot, fol. 60. 2. (b) T. Bab. Beracot, fol. 60. 2. (c) Ib. fol. 16. 2. (d) Seder Tephillot, fol. 280. 1. Ed. Basil. (e) Misn. Yoma, c. 4. sect. 1. & 6. 2. T. Bab. Pesachim, fol. 56. 1. & Taanith, fol. 16. 2. Seder Tephillot, fol. 70. 2. Ed. Basil.
Tyndale Open Study Notes
6:13 And don’t let us yield to temptation: Just as Jesus was tested (4:1-11), temptation will test the disciple’s character. Jesus urges prayer for God’s enabling to stand the test (see 26:41; Ps 141:4). • from the evil one: Or from evil. The alternate reading refers to sin in general; the NLT reading refers to Satan, the tempter (see Jas 1:13). • The doxology appended to some manuscripts was added later (probably based on 1 Chr 29:11-13) to tailor the prayer to the liturgy.
Matthew 6:13
The Lord’s Prayer
12And forgive us our debts, as we also have forgiven our debtors. 13And lead us not into temptation, but deliver us from the evil one. ’
- Scripture
- Sermons
- Commentary
The Kjv Version Bible - Part 1
By Chuck Smith4.1K1:01:03KJV VersionMAT 6:13MRK 11:26MRK 16:9ROM 1:22EPH 3:9EPH 3:141PE 1:22In this sermon, the preacher discusses the warnings given by Paul the Apostle in Romans chapter 1. He emphasizes the danger of people who claim to be wise but instead worship their own intellect rather than the incorruptible God. The preacher also criticizes modern translations of the Bible, claiming that they have been influenced by the Westcott and Hort committee, resulting in the deletion of important scriptures. He highlights specific examples of deletions, such as the removal of references to Jesus' mission to save the lost and the hypocrisy of the scribes and Pharisees.
(Basics) 57. Praying for Our Material Needs
By Zac Poonen3.0K12:39MAT 6:7MAT 6:13MAT 6:24MAT 6:33PHP 4:19In this sermon, the speaker emphasizes the importance of putting God first in our lives and prayers. He highlights that we should not prioritize our business, studies, family, or possessions above God. The speaker then discusses the Lord's Prayer and points out that it does not contain any self-centered words like "I" or "me." Instead, it focuses on seeking God's kingdom, will, and provision for ourselves and others. The speaker concludes by encouraging believers to put God first and trust Him to intervene and help them overcome their problems.
Model for Praying: Lead Us Not Into Temptation, deliver...
By J. Glyn Owen1.7K45:26Prayer ModelMAT 6:13MAT 6:33In this sermon, the speaker focuses on the last two petitions of the Lord's Prayer, specifically addressing God as the provider of our daily bread and the one who forgives our sins. The speaker emphasizes the importance of recognizing that all good things come from God and encourages listeners to worship and trust Him for their needs. The sermon also highlights the need to guard against sin and temptation, acknowledging that even when we are doing the right thing, the enemy can still try to seduce and tempt us. The speaker concludes by emphasizing the greatness of God and the power of prayer in seeking deliverance from evil.
To the Philippians (Ca. 110-140)
By St. Polycarp of Smyrna1.6K16:27Audio BooksMAT 6:13EPH 2:81PE 4:7In this sermon, the speaker urges the listeners to serve God with fear and truth, while forsaking empty talking and the errors of the world. The speaker emphasizes the belief in God's power to raise Jesus Christ from the dead and exalt him to a position of glory and authority. The sermon encourages the audience to follow God's will, obey his commandments, and love what he loves, while abstaining from unrighteousness and sinful behaviors. The speaker also warns against covetousness and impurity, reminding the listeners that those who cannot govern themselves in these areas will be judged. The sermon concludes with a call to be blameless in their conduct among the Gentiles, so that their good works may bring praise to God and prevent his name from being blasphemed.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Truths From Israel's History, Part 1 - Crossing the Jordan
By Ed Miller1.1K57:51MAT 6:13MAT 6:33In this sermon, the speaker focuses on four events from the book of Joshua: the crossing of the Jordan River, the setting up of the base camp at Gilgal, the first victory at Jericho, and the defeat at AI followed by subsequent victory. The speaker emphasizes the importance of understanding these events and their lessons in order to know and appropriate God's heart. He highlights the themes of God's kingdom, God's power, and God's glory in these events. The speaker encourages the audience to be men of faith, willing to step into impossible situations and trust God to open the way.
Desert Survival Series Pt 28- Moses the Servant of God
By Don Courville99632:40Desert SurvivalEXO 16:3NUM 11:1MAT 6:13In this sermon, the preacher discusses the importance of durability in our lives. He starts by highlighting how in today's society, we are concerned about the longevity of the things we buy. He then transitions to the story of Moses in the Bible, specifically focusing on Numbers chapter 11. The preacher emphasizes how Moses faced challenges and felt defeated, but God provided him with support and encouragement. The sermon concludes by highlighting the need for believers to rely on God's strength and endurance in the face of difficulties.
Rebellion and Antichrist
By Robert B. Thompson5871:18:06PSA 18:26PRO 3:6MAT 6:131TH 5:2In this sermon, the preacher discusses the concept of the rapture and challenges the idea that it is supported by the Bible. He emphasizes the importance of keeping biblical passages in context and criticizes evangelical theology for taking verses out of context and applying reasoning to them. The preacher also talks about the signs of the end times and how they will happen within a generation. He mentions that major revivals have a pattern of being outpoured and then withdrawn, comparing it to the balance of rain and sun needed for crops to grow. Additionally, the preacher briefly touches on the history of nations rebelling against abusive kings and relates it to the ability of Christianity to survive under wicked monarchs.
Session 12: John 17
By Joseph Carroll2741:41Christian LifeSacrificeDiscipleshipMAT 6:13JHN 12:24JHN 14:13JHN 15:16JHN 17:15JHN 17:17ROM 12:12CO 4:10EPH 5:21JN 3:16Joseph Carroll emphasizes the significance of accepting Jesus' teachings and the responsibility that comes with spiritual enlightenment. He highlights the importance of daily prayer for protection from the evil one and the necessity of sanctification through truth. Carroll explains that true discipleship involves self-sacrifice and the manifestation of Christ's love in our lives, which leads to genuine evangelism. He stresses that only through dying to ourselves can we bear fruit for others, and that our service should be directed solely towards Jesus Christ. Ultimately, the sermon calls for a life of intercession and love, reflecting the character of Christ to draw others to Him.
The Kingdom, the Power, and the Glory
By Chip Brogden1ISA 9:6MAT 6:13JHN 1:14JHN 3:30GAL 2:20EPH 2:10EPH 2:19PHP 2:10PHP 2:21Chip Brogden preaches on the three-fold benediction concluding the Lord's Prayer, emphasizing the Kingdom, Power, and Glory belonging to God. The Kingdom signifies the ongoing spiritual battle between light and darkness, with the assurance that God's Throne endures forever. The Power of Jesus is unmatched, demonstrated through His authority and miraculous works, transforming lives and empowering believers. The Glory of God is revealed in Jesus, the King of Kings, deserving all praise and adoration, leading to a future acknowledgment of His lordship by all. Believers are called to align themselves with God's ultimate purpose, allowing Christ to increase in their lives and decrease self, preparing for His Kingdom's full manifestation.
Concerning Satan and Demons
By G. Campbell Morgan0Spiritual WarfareVictory in ChristMAT 4:10MAT 6:13MAT 10:25MAT 12:26MAT 12:43MAT 13:19MAT 13:37MAT 16:23MAT 25:41LUK 10:18G. Campbell Morgan discusses the reality of Satan and demons, emphasizing their existence as spiritual adversaries against humanity and God's purposes. He highlights Jesus' teachings on the nature of Satan, referring to him as the adversary and the deceiver, and explains the significance of the demonic forces that oppose the Kingdom of God. Morgan reassures believers that while these forces are real and powerful, Jesus has triumphed over them, providing hope and victory for His followers. The sermon encourages understanding the spiritual battle and the authority believers have through Christ to overcome evil.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
Fear and Joy in the Presence of God
By Erlo Stegen0Holiness and ReverenceGod's Presence2SA 6:162SA 6:20PSA 119:11MAT 6:13JHN 13:35ROM 12:10HEB 12:14JAS 4:41PE 1:161JN 4:20Erlo Stegen emphasizes the duality of fear and joy in the presence of God, using the story of David and Michal to illustrate the importance of God's presence in our lives. He highlights that true hope and safety come only from having God with us, and warns against the dangers of jealousy and criticism, as exemplified by Michal's disdain for David's worship. Stegen urges believers to prioritize their relationship with God above all else, reminding them that God's holiness must be respected and that His work must be done in His way. The sermon concludes with a call to examine one's heart and to maintain a reverent relationship with the Holy God.
The Lord's Prayer
By Thomas Watson0The Power of PrayerDeliverance from EvilPSA 106:35MAT 6:13MRK 7:21JHN 10:28GAL 1:4HEB 12:10JAS 1:271PE 5:81JN 2:16REV 3:19Thomas Watson expounds on 'The Lord's Prayer,' particularly the petition 'Deliver us from evil,' emphasizing the need for divine protection from the evils of the world, our own hearts, and the devil. He illustrates how the world is defiling, ensnaring, deadening, and vexing, urging believers to seek deliverance from its temptations and troubles. Watson also highlights the importance of recognizing the heart as a source of sin and the necessity of prayer for strength against Satan's schemes. He concludes by reminding the congregation of the eternal consequences of sin and the need for God's grace to overcome it.
Thine Is the Kingdom the Power and the Glory Forever
By Zac Poonen0Giving Glory to GodGod's AuthorityPower Of God1CH 29:11PSA 62:11PSA 112:7MAT 4:10MAT 6:13LUK 17:17ROM 11:36PHP 4:6COL 3:171PE 4:11Zac Poonen emphasizes the significance of the phrase 'Thine is the kingdom, the power, and the glory forever' from the Lord's Prayer, explaining that it reflects God's ultimate authority, power, and the glory He deserves. He urges believers to submit to God's government in all aspects of life, including speech, finances, and time management, highlighting that true joy and peace come from accepting His authority. Poonen also stresses the importance of recognizing God's power to overcome fear and sinful habits, and the necessity of giving thanks and glory to God for all achievements, as everything we have is a result of His grace.
The Exaltation of the Lord Jesus and Spiritual Fulness
By T. Austin-Sparks0Lordship Of ChristSpiritual FulnessMAT 4:10MAT 6:13ACT 2:34T. Austin-Sparks emphasizes the exaltation of the Lord Jesus as central to understanding spiritual fullness and power in the life of believers. He connects the Lordship of Christ with the necessity of spiritual conquest, illustrating that true fulfillment comes only when individuals and the Church recognize and submit to Christ's sovereignty. Through biblical examples, Sparks demonstrates that spiritual power is contingent upon acknowledging Jesus as Lord, and that any attempt to attain spiritual fullness without this recognition leads to limitation and conflict. He concludes that the Holy Spirit's role is to establish this Lordship in believers, enabling them to serve effectively and experience the fullness of Christ.
The Holy Spirit in Relation to the Exaltation of the Lord Jesus
By T. Austin-Sparks0Role of the Holy SpiritExaltation of ChristMAT 3:16MAT 4:8MAT 6:13ACT 2:34EPH 1:20PHP 2:9HEB 9:14T. Austin-Sparks emphasizes the critical role of the Holy Spirit in the exaltation of Jesus Christ, illustrating how the Spirit's descent at Jesus' baptism marked the beginning of His public ministry and the ensuing spiritual conflict with evil. The sermon highlights that the Holy Spirit's primary concern is the establishment of God's kingdom and authority, which is central to the Church's mission against the powers of darkness. Sparks urges believers to recognize their position in Christ's exaltation and to actively participate in the spiritual battle for the throne of God. He asserts that the Holy Spirit empowers the Church to proclaim Jesus as Lord, which is essential for overcoming evil. Ultimately, the message calls for a deeper understanding of the Holy Spirit's work in relation to the authority of Christ and the Church's role in advancing His kingdom.
Lead Us Not Into Temptation; but Deliver Us From Evil [Or, the Evil One]
By C.H. Spurgeon0Spiritual VigilanceTemptationMAT 6:13JAS 1:12C.H. Spurgeon emphasizes the importance of actively avoiding temptation and remaining vigilant in our spiritual walk, urging believers to pray earnestly to be spared from encounters with the devil. He warns against the presumption of seeking out temptation, likening it to hunting a lion, and highlights that while temptation is inevitable, prayer for deliverance from evil is essential. Spurgeon reminds Christians that they are born to face temptation and must be prepared, as Satan attacks unexpectedly, much like a thief. He encourages believers to be proactive in their spiritual defenses, advocating for prayer as a means of protection against the evil one.
Life in the Spirit
By T. Austin-Sparks0SonshipLife in the SpiritPSA 7:11MAT 3:16MAT 4:8MAT 6:13ACT 2:2ROM 8:14EPH 1:14EPH 4:26T. Austin-Sparks emphasizes the significance of living a life led by the Holy Spirit, illustrating how Jesus' baptism and subsequent temptation demonstrate the connection between sonship and spiritual guidance. He explains that true sonship is evidenced by being led by the Spirit, which governs our actions and reactions, leading us toward holiness and moral clarity. Sparks highlights the importance of adjustability in our spiritual journey, indicating that a Spirit-governed life is never stagnant and is open to growth and change. He encourages believers to recognize the Holy Spirit's role as foundational to their relationship with God and to embrace the adjustments that come with being led by Him. Ultimately, he asserts that victory over temptation and the enemy is achieved through a life governed by the Holy Spirit.
Step 24 on Meekness, Simplicity, Guilelessness Which Come Not From Nature but From Habit, and About Malice
By St. John Climacus0PSA 10:8PSA 25:9PSA 36:2PSA 36:9PSA 37:11MAT 5:5MAT 6:13MAT 11:29St. John Climacus preaches on the virtues of meekness, highlighting its importance as a precursor to humility. Meekness is described as an unchangeable state of mind that remains calm in all situations, including praying for troublesome neighbors and being a rock against irritability. It is a key element in fostering forgiveness, boldness in prayer, and the guidance of the Holy Spirit. Meekness is also emphasized as a necessary quality for obedience, brotherhood, and discernment, ultimately leading to rest in the Lord and inheritance of the earth.
Stormy Wind Fulfilling His Word
By Tom Macartney0PRO 3:5MAT 6:13JHN 10:27ROM 8:28COL 1:27HEB 2:14REV 21:1Tom Macartney preaches on the encouraging chapter of Acts 27, highlighting the triumphant outcome of Paul's perilous journey to Rome as a prisoner, showcasing the Lord's sovereignty in the midst of terrifying circumstances. The chapter reveals deeper lessons on the storms of life, the enemy's attacks, and the importance of trusting in God's presence during trials. It emphasizes the necessity of realizing Christ's command in our lives and the assurance of salvation through Him, even in the midst of storms and suffering.
The Lord My Deliverer
By Octavius Winslow0DeliveranceFaithfulness of GodPSA 34:17PSA 46:1ISA 41:10MAT 6:13JHN 10:28ROM 8:312CO 1:10COL 1:13HEB 13:51PE 5:7Octavius Winslow emphasizes that the Lord is our true Deliverer, who has delivered us from past sins, is delivering us in our present struggles, and will continue to deliver us in the future. He highlights the importance of recognizing our constant need for deliverance from various evils and encourages believers to trust in Jesus for both present and future salvation. Winslow reassures that Christ's past sacrifice provides a foundation for our faith, and His ongoing support is available in times of trouble. The sermon calls for a reliance on God's faithfulness and a reminder that He will never forsake us.
Letter 22
By James Bourne01KI 19:12PSA 62:5MAT 6:131CO 10:13JAS 4:7James Bourne encourages his cousin to trust in the Lord's presence and to seek meekness and discretion through prayer. He reflects on the power of God to deliver from temptation and sin, desiring to maintain the kingdom of God in his heart. Bourne emphasizes the importance of patience and quiet hope in discerning God's will, urging his cousin to listen to the whispers of the Holy Spirit.
When the Veil Is Taken Off
By Anne Dutton0GEN 22:11KI 13:182CH 32:31PSA 81:11MAT 6:13LUK 22:311TH 3:5JAS 1:2JAS 1:13Anne Dutton preaches on the petition 'And lead us not into temptation, but deliver us from evil' from Matthew 6:13. She explains the meaning of temptation in various forms - from God, Satan, men, and our own hearts, encompassing afflictions and sins. Dutton emphasizes the importance of looking up to God as our heavenly Father for protection from all temptations, trusting in His sovereignty and love. She delves into the concept of God leading us into temptation as a righteous rebuke for sin, highlighting that even in allowing temptations, God's ultimate purpose is for the furtherance of our salvation.
Seeking the Same
By Mary Wilder Tileston0MAT 6:13Mary Wilder Tileston, through the words of Arthur C. A. Hall and Charles Gore, emphasizes the importance of extending the care and values we hold dear for ourselves to others. This includes creating a positive and uplifting environment for those around us, removing any negative influences or temptations. The sermon encourages actively working to improve the lives and opportunities of others, just as we would for ourselves and our families.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And lead us not into temptation--He who honestly seeks and has the assurance of, forgiveness for past sin, will strive to avoid committing it for the future. But conscious that "when we would do good evil is present with us," we are taught to offer this sixth petition, which comes naturally close upon the preceding, and flows, indeed, instinctively from it in the hearts of all earnest Christians. There is some difficulty in the form of the petition, as it is certain that God does bring His people--as He did Abraham, and Christ Himself--into circumstances both fitted and designed to try them, or test the strength of their faith. Some meet this by regarding the petition as simply an humble expression of self-distrust and instinctive shrinking from danger; but this seems too weak. Others take it as a prayer against yielding to temptation, and so equivalent to a prayer for support and deliverance when we are tempted; but this seems to go beyond the precise thing intended. We incline to take it as a prayer against being drawn or sucked, of our own will, into temptation, to which the word here used seems to lend some countenance--"Introduce us not." This view, while it does not put into our mouths a prayer against being tempted--which is more than the divine procedure would seem to warrant--does not, on the other hand, change the sense of the petition into one for support under temptation, which the words will hardly bear; but it gives us a subject for prayer, in regard to temptation, most definite, and of all others most needful. It was precisely this which Peter needed to ask, but did not ask, when--of his own accord, and in spite of difficulties--he pressed for entrance into the palace hall of the high priest, and where, once sucked into the scene and atmosphere of temptation, he fell so foully. And if so, does it not seem pretty clear that this was exactly what our Lord meant His disciples to pray against when He said in the garden--"Watch and pray, that ye enter not into temptation"? (Mat 26:41). Seventh Petition: But deliver us from evil--We can see no good reason for regarding this as but the second half of the sixth petition. With far better ground might the second and third petitions be regarded as one. The "but" connecting the two petitions is an insufficient reason for regarding them as one, though enough to show that the one thought naturally follows close upon the other. As the expression "from evil" may be equally well rendered "from the evil one," a number or superior critics think the devil is intended, especially from its following close upon the subject of "temptation." But the comprehensive character of these brief petitions, and the place which this one occupies, as that on which all our desires die away, seems to us against so contracted a view of it. Nor can there be a reasonable doubt that the apostle, in some of the last sentences which he penned before he was brought forth to suffer for his Lord, alludes to this very petition in the language of calm assurance--"And the Lord shall deliver me from every evil work (compare the Greek of the two passages), and will preserve me unto his heavenly kingdom" (Ti2 4:18). The final petition, then, is only rightly grasped when regarded as a prayer for deliverance from all evil of whatever kind--not only from sin, but from all its consequences--fully and finally. Fitly, then, are our prayers ended with this. For what can we desire which this does not carry with it? For thine is the kingdom, and the power, and the glory, for ever. Amen--If any reliance is to be placed on external evidence, this doxology, we think, can hardly be considered part of the original text. It is wanting in all the most ancient manuscripts; it is wanting in the Old Latin version and in the Vulgate: the former mounting up to about the middle of the second century, and the latter being a revision of it in the fourth century by JEROME, a most reverential and conservative as well as able and impartial critic. As might be expected from this, it is passed by in silence by the earliest Latin fathers; but even the Greek commentators, when expounding this prayer, pass by the doxology. On the other hand, it is found in a majority of manuscripts, though not the oldest; it is found in all the Syriac versions, even the Peschito--dating probably as early as the second century--although this version lacks the "Amen," which the doxology, if genuine, could hardly have wanted; it is found in the Sahidic or Thebaic version made for the Christians of Upper Egypt, possibly as early as the Old Latin; and it is found in perhaps most of the later versions. On a review of the evidence, the strong probability, we think, is that it was no part of the original text.
John Gill Bible Commentary
And lead us not into temptation,.... Such a petition as this is often to be observed in the prayers of the Jews (a), , "do not lead me" neither into sin, nor into transgression and iniquity, , "nor into temptation", or "into the hands of temptation";'' that is, into the power of it, so as to be overcome by it, and sink under it; in which sense the phrase is to be understood here. We are not here taught to pray against temptations at all, or in any sense, for they are sometimes needful and useful; but that they may not have the power over us, and destroy us. There are various sorts of temptations. There are the temptations of God; who may be said to tempt, not by infusing anything that is sinful, or by soliciting to it; but by enjoining things hard and disagreeable to nature, as in the case of Abraham; by afflicting, either in body or estate, of which Job is an instance; by permitting and letting loose the reins to Satan, and a man's own corruptions; by withdrawing his presence, and withholding the communications of his grace; and sometimes by suffering false prophets to arise among his people: his ends in them are on his own account, the display of his power; grace, wisdom, and faithfulness; on account of his Son, that his saints might be like him, and he might have an opportunity of exercising his power and pity: and on his people's account, that they might be humbled; their faith and patience tried; might see their weakness, and need of Christ, and be excited to prayer and watchfulness. There are also the temptations of Satan; which lie in soliciting to evil, suggesting hard and blasphemous thoughts of God, and filling with doubts and fears; which are cunningly formed by him, and are very afflictive. There are moreover the temptations of the world, which arise from poverty and riches, from the men of the world, the lusts of it, and from both its frowns and flatteries: add to all this, that there are temptations arising from a man's own heart. Now, in this petition, the children of God pray, that they may be kept from every occasion and object of sinning; from those sins they are most inclined to; that God would not leave them to Satan, and their own corrupt hearts; nor suffer them to sink under the weight of temptations of any sort; but that, in the issue, they might have a way to escape, and be victorious over all. But deliver us from evil. This petition, with the Jews, is in this (b) form: "er egpm ynlyutw, "but deliver me from an evil accident", and diseases; and do not trouble me with evil dreams, and evil imaginations.'' R. Juda, after his prayer, or at the close of it, as is this petition, used (c) to say; "let it be thy good pleasure, 0 Lord our God, and the God of our fathers, "that thou wouldst deliver us" from impudent men, and impudence; from an "evil" man, and from an "evil" accident; from the "evil" imagination, i.e. the corruption of nature; from an "evil" companion; from an "evil" neighbour; and from Satan the destroyer; and from hard judgment; and from an hard adversary, whether he is the son of the covenant, or is not the son of the covenant.'' And most, if not all of these things, may be very well thought to be comprised in the word "evil" here: particularly Satan may be meant, by "evil", or "the evil one", as the word may be rendered; who is eminently, originally, and immutably evil; his whole work and employment is nothing else but evil: and to be delivered from him, is to be rescued out of his hands, preserved from his snares, and delivered from his temptations. Evil men may also be intended: all men are naturally evil, and unalterably so, without the grace of God; and some are notoriously wicked; from whose company, sinful lusts, and pleasures, to which they are addicted, as well as from their rage and persecution, good men cannot but desire deliverance; as also from the evil of afflictions, and especially from the evil of sin; as that they may be kept from the commission of it; have the guilt of it removed; be preserved from its power and dominion; and, at last, be freed from the very being of it. For thine is the kingdom, and the power, and the glory, for ever, Amen. This conclusion is left out in the Arabic and Vulgate Latin versions, as it is in Luk 11:4. It stands thus in the Jewish prayers (d), , "for the kingdom is thine", and thou shalt reign in glory for ever and ever.'' The usual response at the close of prayers, and reading the Shema, instead of "Amen", was (e) this: "Blessed be the name of the glory of his kingdom, for ever and ever.'' Which bears some resemblance to this concluding expression, which ascribes everlasting kingdom, power, and glory, to God: which may be considered either as a doxology, or an ascription of glory to God, which is his due; and ought be given him in all our prayers to him; or as so many reasons strengthening our faith in prayer; or as many arguments with God, with respect to the petitions made; since the kingdom of nature, providence, grace, and glory, is his: he is omnipotent, he has power to give us our daily bread; to forgive our sins; to preserve from, support under, and deliver out of temptation; to keep from all evil, and preserve from a total and final falling away: whose glory is concerned in all, to whom the glory of all is, and to whom it must, and shall be given; and all this for ever: and the whole is concluded with the word "Amen"; which is a note of asseveration, of the truth herein contained; is added by way of assent to every petition made; is expressive of an hearty wish, and desire to have all fulfilled; and also of faith and confidence, that they will be answered. And this word being retained, and kept the same in all languages, signifies the unity of the spirit, and faith in prayer, in all the saints, in all ages. I leave this prayer with one observation, and that is, whereas it has been so long, and so often said, that this is the Lord's prayer, it can never be proved that he ever made use of it; and it is certain that he did not make it, as appears from what has been cited out of the Jewish records: the several petitions in it were in being and use before he directed to them; and not only the petitions, but even the very preface and conclusion, are manifestly of Jewish original: what our Lord did was, he took the most proper and pertinent petitions, that had been used by good men among that people; which, with some alterations much for the better, he put together in this order, and gave his approbation of; and that with this view, to point out to his disciples some of the best and most suitable petitions to be made; and to give them a pattern of brevity and conciseness in prayer; and teach them to pray after such a manner, or in some such like words and expressions. This I observe, not to lessen the usefulness of this excellent pattern of sound words; the whole, and every part of it, being exceedingly instructive, and worthy of imitation; but to rectify a vulgar mistake, and to abate the formal and superstitious observance of it. (a) Seder Tephillot, fol. 3. 1. Ed. Basil. fol. 4. 2. Ed. Amstelod. Shaare Zion, fol. 73. 1. T. Bab. Beracot, fol. 60. 2. (b) T. Bab. Beracot, fol. 60. 2. (c) Ib. fol. 16. 2. (d) Seder Tephillot, fol. 280. 1. Ed. Basil. (e) Misn. Yoma, c. 4. sect. 1. & 6. 2. T. Bab. Pesachim, fol. 56. 1. & Taanith, fol. 16. 2. Seder Tephillot, fol. 70. 2. Ed. Basil.
Tyndale Open Study Notes
6:13 And don’t let us yield to temptation: Just as Jesus was tested (4:1-11), temptation will test the disciple’s character. Jesus urges prayer for God’s enabling to stand the test (see 26:41; Ps 141:4). • from the evil one: Or from evil. The alternate reading refers to sin in general; the NLT reading refers to Satan, the tempter (see Jas 1:13). • The doxology appended to some manuscripts was added later (probably based on 1 Chr 29:11-13) to tailor the prayer to the liturgy.