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Selected Verse: Matthew 6:13 - Strong Concordance

Verse	Translation	Text
Mt 6:13	Strong Concordance	And [2532] lead [1533] us [2248] not [3361] into [1519] temptation [3986], but [235] deliver [4506] us [2248] from [575] evil [4190]: For [3754] thine [4675] is [2076] the kingdom [932], and [2532] the power [1411], and [2532] the glory [1391], for [1519] ever [165]. Amen [281].
	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Temptation (πειρασμόν) 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, Genesis 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" (Co2 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" (Jam 1:13).

Vincent's Word Studies, by Marvin R. Vincent [1886]

Temptation (πειρασμόν)

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, Genesis 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" (Co2 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" (Jam 1:13).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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 Christian's 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 beside that a Christian can wish for; therefore this prayer comprehends all his desires. Eternal life is the certain consequence, or rather completion of holiness. 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. Luk 11:2.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

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 Christian's 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 beside that a Christian can wish for; therefore this prayer comprehends all his desires. Eternal life is the certain consequence, or rather completion of holiness. 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. Luk 11:2.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
And lead us not into temptation - That is, bring us not in to sore trial. Πειρασμον, which may be here rendered sore trial, comes from πειρω, to pierce through, as with a spear, or spit, used so by some of the best Greek writers. Several of the primitive fathers understood it something in this way; and have therefore added quam ferre non possimus, "which we cannot bear." The word not only implies violent assaults from Satan, but also sorely afflictive circumstances, none of which we have, as yet, grace or fortitude sufficient to bear. Bring us not in, or lead us not in. This is a mere Hebraism: God is said to do a thing which he only permits or suffers to be done. The process of temptation is often as follows: 1st. A simple evil thought. 2ndly. A strong imagination, or impression made on the imagination, by the thing to which we are tempted. 3dly. Delight in viewing it. 4thly. Consent of the will to perform it. Thus lust is conceived, sin is finished, and death brought forth. Jam 1:15. See also on Mat 4:1 (note). A man may be tempted without entering into the temptation: entering into it implies giving way, closing in with, and embracing it. But deliver us from evil - Απο του πονηρου, from the wicked one. Satan is expressly called ο πονηρος, the wicked one. Mat 13:19, Mat 13:38, compare with Mar 4:15; Luk 8:12. This epithet of Satan comes from πονος, labor, sorrow, misery, because of the drudgery which is found in the way of sin, the sorrow that accompanies the commission of it, and the misery which is entailed upon it, and in which it ends. It is said in the Mishna, Titus. Beracoth, that Rabbi Judah was wont to pray thus: "Let it be thy good pleasure to deliver us from impudent men, and from impudence: from an evil man and an evil chance; from an evil affection, an evil companion, and an evil neighbor: from Satan the destroyer, from a hard judgment, and a hard adversary." See Lightfoot. Deliver us - Ρυσαι ημας - a very expressive word - break our chains, and loose our bands - snatch, pluck us from the evil, and its calamitous issue. For thine is the kingdom, etc. - The whole of this doxology is rejected by Wetstein, Griesbach, and the most eminent critics. The authorities on which it is rejected may be seen in Griesbach and, Wetstein, particularly in the second edition of Griesbach's Testament, who is fully of opinion that it never made a part of the sacred text. It is variously written in several MSS., and omitted by most of the fathers, both Greek and Latin. As the doxology is at least very ancient, and was in use among the Jews, as well as all the other petitions of this excellent prayer, it should not, in my opinion, be left out of the text, merely because some MSS. have omitted it, and it has been variously written in others. See various forms of this doxology, taken from the ancient Jewish writers, in Lightfoot and Schoettgen. By the kingdom, we may understand that mentioned Mat 6:10, and explained Mat 3:2. By power, that energy by which the kingdom is governed and maintained. By glory, the honor that shall redound to God in consequence of the maintenance of the kingdom of grace, in the salvation of men. For ever and ever - Εις τους αιωνας, to the for evers. Well expressed by our common translation - ever in our ancient use of the word taking in the whole duration of time; the second ever, the whole of eternity. May thy name have the glory both in this world, and in that which is to come! The original word αιων comes from αει always, and ων being, or existence. This is Aristotle's definition of it. See the note on Gen 21:33. There is no word in any language which more forcibly points out the grand characteristic of eternity - that which always exists. It is often used to signify a limited time, the end of which is not known; but this use of it is only an accommodated one; and it is the grammatical and proper sense of it which must be resorted to in any controversy concerning the word. We sometimes use the phrase for evermore: i.e. for ever and more, which signifies the whole of time, and the more or interminable duration beyond it. See on Mat 25:46 (note). Amen - This word is Hebrew, אמן, and signifies faithful or true. Some suppose the word is formed from the initial letters of אדוני מלך נאם adoni melech neetnan, My Lord, the faithful King. The word itself implies a confident resting of the soul in God, with the fullest assurance that all these petitions shall be fulfilled to every one who prays according to the directions given before by our blessed Lord. The very learned Mr. Gregory has shown that our Lord collected this prayer out of the Jewish Euchologies, and gives us the whole form as follows: - "Our Father who art in heaven, be gracious unto us! O Lord our God, hallowed be thy name, and let the remembrance of Thee be glorified in heaven above, and in the earth here below! Let thy kingdom reign over us now, and for ever! The holy men of old said, remit and forgive unto all men whatsoever they have done against me! And lead us not into the hands of temptation, but deliver us from the evil thing! For thine is the kingdom, and thou shalt reign in glory for ever and for evermore." Gregory's Works, 4th. 1671, p. 162. See this proved at large in the collections of Lightfoot and Schoettgenius.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

And lead us not into temptation - That is, bring us not in to sore trial. Πειρασμον, which may be here rendered sore trial, comes from πειρω, to pierce through, as with a spear, or spit, used so by some of the best Greek writers. Several of the primitive fathers understood it something in this way; and have therefore added quam ferre non possimus, "which we cannot bear." The word not only implies violent assaults from Satan, but also sorely afflictive circumstances, none of which we have, as yet, grace or fortitude sufficient to bear. Bring us not in, or lead us not in. This is a mere Hebraism: God is said to do a thing which he only permits or suffers to be done.

The process of temptation is often as follows:

1st. A simple evil thought.

2ndly. A strong imagination, or impression made on the imagination, by the thing to which we are tempted.

3dly. Delight in viewing it.

4thly. Consent of the will to perform it. Thus lust is conceived, sin is finished, and death brought forth. Jam 1:15.

See also on Mat 4:1 (note). A man may be tempted without entering into the temptation: entering into it implies giving way, closing in with, and embracing it.

But deliver us from evil - Απο του πονηρου, from the wicked one. Satan is expressly called ο πονηρος, the wicked one. Mat 13:19, Mat 13:38, compare with Mar 4:15; Luk 8:12. This epithet of Satan comes from πονος, labor, sorrow, misery, because of the drudgery which is found in the way of sin, the sorrow that accompanies the commission of it, and the misery which is entailed upon it, and in which it ends.

It is said in the Mishna, Titus. Beracoth, that Rabbi Judah was wont to pray thus: "Let it be thy good pleasure to deliver us from impudent men, and from impudence: from an evil man and an evil chance; from an evil affection, an evil companion, and an evil neighbor: from Satan the destroyer, from a hard judgment, and a hard adversary." See Lightfoot.

Deliver us - Ρυσαι ημας - a very expressive word - break our chains, and loose our bands - snatch, pluck us from the evil, and its calamitous issue.

For thine is the kingdom, etc. - The whole of this doxology is rejected by Wetstein, Griesbach, and the most eminent critics. The authorities on which it is rejected may be seen in Griesbach and, Wetstein, particularly in the second edition of Griesbach's Testament, who is fully of opinion that it never made a part of the sacred text. It is variously written in several MSS., and omitted by most of the fathers, both Greek and Latin. As the doxology is at least very ancient, and was in use among the Jews, as well as all the other petitions of this excellent prayer, it should not, in my opinion, be left out of the text, merely because some MSS. have omitted it, and it has been variously written in others. See various forms of this doxology, taken from the ancient Jewish writers, in Lightfoot and Schoettgen.

By the kingdom, we may understand that mentioned Mat 6:10, and explained Mat 3:2.

By power, that energy by which the kingdom is governed and maintained.

By glory, the honor that shall redound to God in consequence of the maintenance of the kingdom of grace, in the salvation of men.

For ever and ever - Εις τους αιωνας, to the for evers. Well expressed by our common translation - ever in our ancient use of the word taking in the whole duration of time; the second ever, the whole of eternity. May thy name have the glory both in this world, and in that which is to come! The original word αιων comes from αει always, and ων being, or existence. This is Aristotle's definition of it. See the note on Gen 21:33. There is no word in any language which more forcibly points out the grand characteristic of eternity - that which always exists. It is often used to signify a limited time, the end of which is not known; but this use of it is only an accommodated one; and it is the grammatical and proper sense of it which must be resorted to in any controversy concerning the word. We sometimes use the phrase for evermore: i.e. for ever and more, which signifies the whole of time, and the more or interminable duration beyond it. See on Mat 25:46 (note).

Amen - This word is Hebrew, אמן, and signifies faithful or true. Some suppose the word is formed from the initial letters of אדוני מלך נאם adoni melech neetnan, My Lord, the faithful King. The word itself implies a confident resting of the soul in God, with the fullest assurance that all these petitions shall be fulfilled to every one who prays according to the directions given before by our blessed Lord.

The very learned Mr. Gregory has shown that our Lord collected this prayer out of the Jewish Euchologies, and gives us the whole form as follows: -

"Our Father who art in heaven, be gracious unto us! O Lord our God, hallowed be thy name, and let the remembrance of Thee be glorified in heaven above, and in the earth here below! Let thy kingdom reign over us now, and for ever! The holy men of old said, remit and forgive unto all men whatsoever they have done against me! And lead us not into the hands of temptation, but deliver us from the evil thing! For thine is the kingdom, and thou shalt reign in glory for ever and for evermore." Gregory's Works, 4th. 1671, p. 162.

See this proved at large in the collections of Lightfoot and Schoettgenius.

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