Matthew 6:13 NASB
And do not lead us into temptation,
but deliver us from evil.
[For Yours is the kingdom
and the power
and the glory forever.
Amen.’]
Other translations
Amplified Bible
And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.]
King James Bible
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.
Young’s Literal Translation
And mayest Thou not lead us to temptation, but deliver us from the evil, because Thine is the reign, and the power, and the glory — to the ages. Amen
Study
And lead us not into temptation, but deliver us from evil.
Luke omits the second half.
And lead us not (καὶ μὴ εἰσενέγκῃς ἡμᾶς); and bring us not (Revised Version), for εἰσφέρω thinks rather of the issue (cf. Luke 5:18,19; 12:11) than of the personal guidance.
This first clause is a prayer against being brought into the fulness and awfulness of temptation (cf. Matthew 26:41; parallel passage’s: Mark 14:38; Luke 22:46).
As such it cannot, indeed, always be granted, since in exceptional cases this may be part of the permission given to the prince of this world. So it was in our Lord’s case (cf. Matthew 26:41, and context).
The words are a cry issuing from a deep sense of our personal weakness against the powers of evil. Into temptation; i.e. spiritual.
External trials, e.g. persecution, may be included, but only in so far as they are the occasion of real temptation to the soul.
But
Do not bring us into the full force of temptation, but, instead, rescue us now and at any other time from the attack of the evil one (vide infra).
Thus this clause is more than a merely positive form of the preceding. It is a prayer against even the slightest attacks of the enemy when they are made.
Deliver us
(ῤῦσαι ἡμὰς).
The thought is not merely preserve (σώζειν τηρεῖν) or even guard (φρουρεῖν, φυλάσσειν) from possible or impending danger, but “rescue” from it when it confronts us.
From
If we may press the contrast to Colossians 1:13 (ἐρύσατο… ἐκ), ἀπὸ suggests that the child of God is no longer actually in the power (1 John 5:19) of the evil one, but has been already delivered thence.
The peril is, as it were, something outside him (compare, however, Chase, loc. cit.).
Evil
So also the Revised Version margin; but the evil one (Revised Version). In itself τοῦ πονηροῦ might, of course, be either neuter or masculine, but in view of
(a) Matthew 13:19,
(b) the many passages in the New Testament where the expression is either certainly or probably masculine; e.g. 1 John 2:13,14; 5:18,19; John 17:15; 2 Thessalonians 3:3;
(c) the many allusions to the masculine reference of this petition shown by Bishop Lightfoot (‘Revision,’ etc., edit. 1891) and Mr. Chase (lot. cit.) to exist in early Christian literature – there seems little doubt that the Revised Version is right.
Chase (loc. cit.) shows that the primary notion of both πονηρός, and its Hebrew equivalent רע, is not malignity (Trench), but worthlessness, essential badness.
For thine is the kingdom, etc. Omitted in the Revised Version on overwhelming authority (e.g. א, B, D, Z, Old Latin, Memphitic, “all Greek commentators on the Lord’s Prayer except Chrysostom and his followers,” Westcott and Hort, ‘App., q.v.).
In the ‘Didache,’ §§ 8, 9, 10, however, we find our doxology with very little other variation than the omission of “the kingdom,” this itself being explained in the two latter sections by the immediately preceding mention of the kingdom.
Similar omissions of one or more of the three terms, “kingdom, power, glory,” are found in the Old Syriac, an “African” text of the Old Latin, and the Thebaic. “It was probably derived ultimately from 1 Chronicles 29:11 (Hebrews), but, it may be, through the medium of some contemporary Jewish usage: the people’s response to prayers in the temple is said to have been ‘Blessed be the name of the glory of his kingdom for ever and ever'” (Westcott and Hort, loc. cit.).
Indeed, it was so usual for doxologies of one kind or another to be added by the Jews to prayers, that, though we cannot for one moment accept the words here as genuine, we must consider it very doubtful in the Lord’s Prayer was ever used in Jewish circles without a doxology, or that our Lord, as Man, ever intended it to be so used (cf. further, Taylor, ‘Lectures,’ p. 64).
At all events, the feeling of the Christian Church in using the doxology is fully justified by its contents; for it places us more emphatically than ever in a right relation to God.
By our praise to him it induces in us the remembrance
▪︎ that it is to God’s kingdom that we belong, having Him for King and Source of law;
▪︎ that it is by God’s power that we live on earth and stand freed from Satan’s grasp;
▪︎ that it is for the furtherance of God’s glory that all has been done for us, all wrought in us, all these petitions are now made and all our hopes and aims are directed.
Hereafter, as Bengel says. the whole prayer will be doxology:
▪︎ “Hallowed be the Name of our God.
▪︎ His kingdom has come;
▪︎ His will is done.
▪︎ He has forgiven us our sins.
▪︎ He has brought our temptation to an end;
▪︎ He has delivered us from the evil one.
▪︎ His is the kingdom and the power and the glory for ever. Amen.”
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