on Matthew 6 :13
And lead us not into temptation - That is, bring us not in to sore trial. Πειρασμον, which may be here rendered sore trial, comes from πειρω, to pierce through, as with a spear, or spit, used so by some of the best Greek writers. Several of the primitive fathers understood it something in this way; and have therefore added quam ferre non possimus, "which we cannot bear." The word not only implies violent assaults from Satan, but also sorely afflictive circumstances, none of which we have, as yet, grace or fortitude sufficient to bear. Bring us not in, or lead us not in. This is a mere Hebraism: God is said to do a thing which he only permits or suffers to be done.
The process of temptation is often as follows:
1st. A simple evil thought.
2ndly. A strong imagination, or impression made on the imagination, by the thing to which we are tempted.
3dly. Delight in viewing it.
4thly. Consent of the will to perform it. Thus lust is conceived, sin is finished, and death brought forth. James 1:15.
See also on Matthew 4:1 (note). A man may be tempted without entering into the temptation: entering into it implies giving way, closing in with, and embracing it.
But deliver us from evil - Απο του πονηρου, from the wicked one. Satan is expressly called ο πονηρος, the wicked one. Matthew 13:19, Matthew 13:38, compare with Mark 4:15; Luke 8:12. This epithet of Satan comes from πονος, labor, sorrow, misery, because of the drudgery which is found in the way of sin, the sorrow that accompanies the commission of it, and the misery which is entailed upon it, and in which it ends.
It is said in the Mishna, Titus. Beracoth, that Rabbi Judah was wont to pray thus: "Let it be thy good pleasure to deliver us from impudent men, and from impudence: from an evil man and an evil chance; from an evil affection, an evil companion, and an evil neighbor: from Satan the destroyer, from a hard judgment, and a hard adversary." See Lightfoot.
Deliver us - Ρυσαι ημας - a very expressive word - break our chains, and loose our bands - snatch, pluck us from the evil, and its calamitous issue.
For thine is the kingdom, etc. - The whole of this doxology is rejected by Wetstein, Griesbach, and the most eminent critics. The authorities on which it is rejected may be seen in Griesbach and, Wetstein, particularly in the second edition of Griesbach's Testament, who is fully of opinion that it never made a part of the sacred text. It is variously written in several MSS., and omitted by most of the fathers, both Greek and Latin. As the doxology is at least very ancient, and was in use among the Jews, as well as all the other petitions of this excellent prayer, it should not, in my opinion, be left out of the text, merely because some MSS. have omitted it, and it has been variously written in others. See various forms of this doxology, taken from the ancient Jewish writers, in Lightfoot and Schoettgen.
By the kingdom, we may understand that mentioned Matthew 6:10, and explained Matthew 3:2.
By power, that energy by which the kingdom is governed and maintained.
By glory, the honor that shall redound to God in consequence of the maintenance of the kingdom of grace, in the salvation of men.
on Matthew 6 :13
And lead us not into temptation - A petition similar to this is offered by David, Psalm 141:4; "Incline not my heart to any evil thing, to practice wicked works with the workers of iniquity." God tempts no man. See James 1:13. This phrase, then, must be used in the sense of "permitting." Do not "suffer" us, or "permit" us, to be tempted to sin. In this it is implied that God has such control over the tempter as to save us from his power if we call upon him. The word "temptation," however (see the note at Matthew 4:1), means sometimes "trial, affliction," anything that "tests" our virtue. If this be the meaning here, as it may be, then the import of the prayer is, "Do not afflict or try us." It is not wrong to pray that we may be saved from suffering if it be the will of God. See Luke 22:42.
Deliver us from evil - The original in this place has the article - deliver us from the evil - that is, as has been supposed, the Evil One, or Satan. He is elsewhere called, by way of eminence, the "Evil One," Matthew 13:19; 1 John 2:13-14; 1 John 3:12. The meaning here is, "deliver us from his power, his snares, his arts, his temptations." He is supposed to be the great parent of evil, and to be delivered from him is to be safe. Or it may mean, "deliver us from the various evils and trials which beset us, the heavy and oppressive calamities into which we are continually liable to fall."
Thine is the kingdom - That is, thine is the reign or dominion. Thou hast control over all these things, and canst so order them as to answer these petitions.
Thine is the power - Thou hast power to accomplish what we ask. We are weak, and cannot do it; but thou art Almighty, and all things are possible with thee.
Thine is the glory - That is, thine is the honor or praise. Not for "our honor," but that thy glory, thy goodness, may be displayed in providing for our wants; thy power exerted in defending us; thy praise be celebrated by causing thy kingdom to spread through the earth.
This "doxology," or ascription of praise, is connected with the prayer by the word "for," to signify that all these things - the reign, power, and glory of God - will be manifested by granting these petitions. It is not because we are to be benefited, but that God's name and perfections may be manifested. His glory is, then, the first and principal thing which we are to seek when we approach him. We are to suffer our concerns to be lost sight of in the superior glory and honor of his name and dominion. We are to seek temporal and eternal life chiefly because the honor of our Maker will be promoted, and his name be more illustriously displayed to his creatures. He is to be "first, last, supremest, best," in our view; and all selfish and worldly views are to be absorbed in that one great desire of the soul that God may be "all in all." Approaching him with these feelings, our prayers will be answered; our devotions will ascend like incense, and the lifting up our hands will be like the evening sacrifice.
Amen - This is a word of Hebrew origin, from a verb signifying "to be firm, secure, to be true and faithful." It is a word expressing consent or strong approbation; a word of strong asseveration. It means "verily, certainly, so be it." It is probable that this word was used by the people in the synagogue to signify their assent to the prayer that was uttered by the minister, and, to some extent, it was probably so used in the Christian Church. See 1 Corinthians 14:16.
It may be proper to remark that this doxology, "for thine is the kingdom," etc., is missing in many manuscripts, and that its authenticity is doubtful.
on Matthew 6 :13