| Barnes' Notes on the Bible 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.
Clarke's Commentary on the BibleAnd 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. continued...
Gill's Exposition of the Entire BibleAnd 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 Luke 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.
Vincent's Word StudiesTemptation (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" (John 6:6); Paul and Timothy assayed to go to Bithynia (Acts 16:7); "Examine yourselves" (2 Corinthians 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" (James 1:13).
Geneva Study BibleAnd 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.
People's New Testament 6:13 Lead us not into temptation. The thought is that God may preserve us from temptations that might lead us astray. No man can pray these words who does not try to keep out of temptation. For thine is the kingdom. This clause, called the doxology, is wanting in the oldest and best manuscripts, and undoubtedly an addition by men.
Wesley's Notes 6:13 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, (ver. 9, 10,) Mt 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, (ver. 11, 12, 13,) Mt 6:11,12,13 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. Luke 11:2.
Jamieson-Fausset-Brown Bible Commentary13. 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"? (Mt 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" (2Ti 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.
Matthew Henry's Concise Commentary6:9-15 Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, Pr 20:17; nor the bread of idleness, Pr 31:27, but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
Matthew Henry's Whole Bible CommentaryVerses 9-15 When Christ had condemned what was amiss, he directs to do better; for his are reproofs of instruction. Because we know not what to pray for as we ought, he here helps our infirmities, by putting words into our mouths; after this manner therefore pray ye, v. 9. So many were the corruptions that had crept into this duty of prayer among the Jews, that Christ saw it needful to give a new directory for prayer, to show his disciples what must ordinarily be the matter and method of their prayer, which he gives in words that may very well be used as a form; as the summary or contents of the several particulars of our prayers. Not that we are tied up to the use of this form only, or of this always, as if this were necessary to the consecrating of our other prayers; we are here bid to pray after this manner, with these words, or to this effect. That in Luke differs from this; we do not find it used by the apostles; we are not here taught to pray in the name of Christ, as we are afterward; we are here taught to pray that the kingdom might come which did come when the Spirit was poured out: yet, without doubt, it is very good to use it as a form, and it is a pledge of the communion of saints, it having been used by the church in all ages, at least (says Dr. Whitby) from the third century. It is our Lord's prayer, it is of his composing, of his appointing; it is very compendious, yet very comprehensive, in compassion to our infirmities in praying. The matter is choice and necessary, the method instructive, and the expression very concise. It has much in a little, and it is requisite that we acquaint ourselves with the sense and meaning of it, for it is used acceptably no further than it is used with understanding and without vain repetition. The Lord's prayer (as indeed every prayer) is a letter sent from earth to heaven. Here is the inscription of the letter, the person to whom it is directed, our Father; the where, in heaven; the contents of it in several errands of request; the close, for thine is the kingdom; the seal, Amen; and if you will, the date too, this day. Plainly thus: there are three parts of the prayer. I. The preface, Our Father who art in heaven. Before we come to our business, there must be a solemn address to him with whom our business lies; Our Father. Intimating, that we must pray, not only alone and for ourselves, but with and for others; for we are members one of another, and are called into fellowship with each other. We are here taught to whom to pray, to God only, and not to saints and angels, for they are ignorant of us, are not to have the high honours we give in prayer, nor can give favours we expect. We are taught how to address ourselves to God, and what title to give him, that which speaks him rather beneficent than magnificent, for we are to come boldly to the throne of grace. 1. We must address ourselves to him as our Father, and must call him so. He is a common Father to all mankind by creation, Mal. 2:10; Acts 17:28. He is in a special manner a Father to the saints, by adoption and regeneration (Eph. 1:5; Gal. 4:6); and an unspeakable privilege it is. Thus we must eye him in prayer, keep up good thoughts of him, such as are encouraging and not affrighting; nothing more pleasing to God, nor pleasant to ourselves, than to call God Father. Christ in prayer mostly called God Father. If he be our Father, he will pity us under our weaknesses and infirmities (Ps. 103:13), will spare us (Mal. 3:17), will make the best of our performances, though very defective, will deny us nothing that is good for us, Lu. 11:11-13. We have access with boldness to him, as to a father, and have an advocate with the Father, and the Spirit of adoption. When we come repenting of our sins, we must eye God as a Father, as the prodigal did (Lu. 15:18; Jer. 3:19); when we come begging for grace, and peace, and the inheritance and blessing of sons, it is an encouragement that we come to God, not as an unreconciled, avenging Judge, but as a loving, gracious, reconciled Father in Christ, Jer. 3:4. 2. As our Father in heaven: so in heaven as to be every where else, for the heaven cannot contain him; yet so in heaven as there to manifest his glory, for it is his throne (Ps. 103:19), and it is to believers a throne of grace: thitherward we must direct our prayers, for Christ the Mediator is now in heaven, Heb. 8:1. Heaven is out of sight, and a world of spirits, therefore our converse with God in prayer must be spiritual; it is on high, therefore in prayer we must be raised above the world, and lift up our hearts, Ps. 5:1. Heaven is a place of perfect purity, and we must therefore lift up pure hands, must study to sanctify his name, who is the Holy One, and dwells in that holy place, Lev. 10:3. From heaven God beholds the children of men, Ps. 33:13, 14. And we must in prayer see his eye upon us: thence he has a full and clear view of all our wants and burdens and desires, and all our infirmities. It is the firmament of his power likewise, as well as of his prospect, Ps. 150:1. He is not only, as a Father, able to help us, able to do great things for us, more than we can ask or think; he has wherewith to supply our needs, for every good gift is from above. He is a Father, and therefore we may come to him with boldness, but a Father in heaven, and therefore we must come with reverence, Eccl. 5:2. Thus all our prayers should correspond with that which is our great aim as Christians, and that is, to be with God in heaven. God and heaven, the end of our whole conversation, must be particularly eyed in every prayer; there is the centre to which we are all tending. By prayer, we send before us thither, where we profess to be going. II. The petitions, and those are six; the three first relating more immediately to God and his honour, the three last to our own concerns, both temporal and spiritual; as in the ten commandments, the four first teach us our duty toward God, and the last six our duty toward our neighbour. The method of this prayer teaches us to seek first the kingdom of God and his righteousness, and then to hope that other things shall be added. 1. Hallowed be thy name. It is the same word that in other places is translated sanctified. But here the old word hallowed is retained, only because people were used to it in the Lord's prayer. In these words, (1.) We give glory to God; it may be taken not as a petition, but as an adoration; as that, the Lord be magnified, or glorified, for God's holiness is the greatness and glory of all his perfections. We must begin our prayers with praising God, and it is very fit he should be first served, and that we should give glory to God, before we expect to receive mercy and grace from him. Let him have praise of his perfections, and then let us have the benefit of them. (2.) We fix our end, and it is the right end to be aimed at, and ought to be our chief and ultimate end in all our petitions, that God may be glorified; all our other requests must be in subordination to this, and in pursuance of it. "Father, glorify thyself in giving me my daily bread and pardoning my sins," etc. Since all is of him and through him, all must be to him and for him. In prayer our thoughts and affections should be carried out most to the glory of God. The Pharisees made their own name the chief end of their prayers (v. 5, to be seen of men), in opposition to which we are directed to make the name of God our chief end; let all our petitions centre in this and be regulated by it. "Do so and so for me, for the glory of thy name, and as far as is for the glory of it." (3.) We desire and pray that the name of God, that is, God himself, in all that whereby he has made himself known, may be sanctified and glorified both by us and others, and especially by himself. "Father, let thy name be glorified as a Father, and a Father in heaven; glorify thy goodness and thy highness, thy majesty and mercy. Let thy name be sanctified, for it is a holy name; no matter what becomes of our polluted names, but, Lord, what wilt thou do to thy great name?" When we pray that God's name may be glorified, [1.] We make a virtue of necessity; for God will sanctify his own name, whether we desire it or not; I will be exalted among the heathen, Ps. 46:10. [2.] We ask for that which we are sure shall be granted; for when our Saviour prayed, Father glorify thy name, it was immediately answered, I have glorified it, and will glorify it again. 2. Thy kingdom come. This petition has plainly a reference to the doctrine which Christ preached at this time, which John Baptist had preached before, and which he afterwards sent his apostles out to preach-the kingdom of heaven is at hand. The kingdom of your Father who is in heaven, the kingdom of the Messiah, this is at hand, pray that it may come. Note, We should turn the word we hear into prayer, our hearts should echo to it; does Christ promise, surely I come quickly? our hearts should answer, Even so, come. Ministers should pray over the word: when they preach, the kingdom of God is at hand, they should pray, Father, thy kingdom come. What God has promised we must pray for; for promises are given, not to supersede, but to quicken and encourage prayer; and when the accomplishment of a promise is near and at the door, when the kingdom of heaven is at hand, we should then pray for it the more earnestly; thy kingdom come; as Daniel set his face to pray for the deliverance of Israel, when he understood that the time of it was at hand, Dan. 9:2. See Lu. 19:11. It was the Jews' daily prayer to God, Let him make his kingdom reign, let his redemption flourish, and let his Messiah come and deliver his people. Dr. Whitby, ex Vitringa. "Let thy kingdom come, let the gospel be preached to all and embraced by all; let all be brought to subscribe to the record God has given in his word concerning his Son, and to embrace him as their Saviour and Sovereign. Let the bounds of the gospel-church be enlarged, the kingdom of the world be made Christ's kingdom, and all men become subjects to it, and live as becomes their character." 3. Thy will be done in earth as it is in heaven. We pray that God's kingdom being come, we and others may be brought into obedience to all the laws and ordinances of it. By this let it appear that Christ's kingdom is come, let God's will be done; and by this let is appear that it is come as a kingdom of heaven, let it introduce a heaven upon earth. We make Christ but a titular Prince, if we call him King, and do not do his will: having prayed that he may rule us, we pray that we may in every thing be ruled by him. Observe, (1.) The thing prayed for, thy will be done; "Lord, do what thou pleasest with me and mine; 1 Sa. 3:18. I refer myself to thee, and am well satisfied that all thy counsel concerning me should be performed." In this sense Christ prayed, not my will, but thine be done. "Enable me to do what is pleasing to thee; give me that grace that is necessary to the right knowledge of thy will, and an acceptable obedience to it. Let thy will be done conscientiously by me and others, not our own will, the will of the flesh, or the mind, not the will of men (1 Pt. 4:2), much less Satan's will (Jn. 8:44), that we may neither displease God in any thing we do (ut nihil nostrum displiceat Deo), nor be displeased at any thing God does" (ut nihil Dei displiceat nobis). (2.) The pattern of it, that it might be done on earth, in this place of our trial and probation (where our work must be done, or it never will be done), as it is done in heaven, that place of rest and joy. We pray that earth may be made more like heaven by the observance of God's will (this earth, which, through the prevalency of Satan's will, has become so near akin to hell), and that saints may be made more like the holy angels in their devotion and obedience. We are on earth, blessed be God, not yet under the earth; we pray for the living only, not for the dead that have gone down into silence. 4. Give us this day our daily bread. Because our natural being is necessary to our spiritual well-being in this world, therefore, after the things of God's glory, kingdom, and will, we pray for the necessary supports and comforts of this present life, which are the gifts of God, and must be asked of him, Ton arton epiousion-Bread for the day approaching, for all the remainder of our lives. Bread for the time to come, or bread for our being and subsistence, that which is agreeable to our condition in the world (Prov. 30:8), food convenient for us and our families, according to our rank and station. Every word here has a lesson in it: (1.) We ask for bread; that teaches us sobriety and temperance; we ask for bread, not dainties, not superfluities; that which is wholesome, though it be not nice. (2.) We ask for our bread; that teaches us honesty and industry: we do not ask for the bread out of other people's mouths, not the bread of deceit (Prov. 20:17), not the brad of idleness (Prov. 31:27), but the bread honestly gotten. (3.) We ask for our daily bread; which teaches us not to take thought for the morrow (v. 34), but constantly to depend upon divine Providence, as those that live from hand to mouth. (4.) We beg of God to give it us, not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread, (5.) We pray, "Give it to us; not to me only, but to others in common with me." This teaches us charity, and a compassionate concern for the poor and needy. It intimates also, that we ought to pray with our families; we and our households eat together, and therefore ought to pray together. (6.) We pray that God would give us this day; which teaches us to renew the desire of our souls toward God, as the wants of our bodies are renewed; as duly as the day comes, we must pray to our heavenly Father, and reckon we could as well go a day without meat, as without prayer. 5. And forgive us our debts, as we forgive our debtors, This is connected with the former; and forgive, intimating, that unless our sins be pardoned, we can have no comfort in life, or the supports of it. Our daily bread does but feed us as lambs for the slaughter, if our sins be not pardoned. It intimates, likewise, that we must pray for daily pardon, as duly as we pray for daily bread. He that is washed, needeth to wash his feet. Here we have, (1.) A petition; Father in heaven forgive us our debts, our debts to thee. Note, [1.] Our sins are our debts; there is a debt of duty, which, as creatures, we owe to our Creator; we do not pray to be discharged from that, but upon the non-payment of that there arises a debt of punishment; in default of obedience to the will of God, we become obnoxious to the wrath of God; and for not observing the precept of the law, we stand obliged to the penalty. A debtor is liable to process, so are we; a malefactor is a debtor to the law, so are we. [2.] Our hearts' desire and prayer to our heavenly Father every day should be, that he would forgive us our debts; that the obligation to punishment may be cancelled and vacated, that we may not come into condemnation; that we may be discharged, and have the comfort of it. In suing out the pardon of our sins, the great plea we have to rely upon is the satisfaction that was made to the justice of God for the sin of man, by the dying of the Lord Jesus our Surety, or rather Bail to the action, that undertook our discharge. (2.) An argument to enforce this petition; as we forgive our debtors. This is not a plea of merit, but a plea of grace. Note, Those that come to God for the forgiveness of their sins against him, must make conscience of forgiving those who have offended them, else they curse themselves when they say the Lord's prayer. Our duty is to forgive our debtors; as to debts of money, we must not be rigorous and severe in exacting them from those that cannot pay them without ruining themselves and their families; but this means debt of injury; our debtors are those that trespass against us, that smite us (ch. 5:39, 40), and in strictness of law, might be prosecuted for it; we must forbear, and forgive, and forget the affronts put upon us, and the wrongs done us; and this is a moral qualification for pardon and peace; it encourages to hope, that God will forgive us; for if there be in us this gracious disposition, it is wrought of God, and therefore is a perfection eminently and transcendently in himself; it will be an evidence to us that he has forgiven us, having wrought in us the condition of forgiveness. 6. And lead us not into temptation, but deliver us from evil. This petition is expressed, (1.) Negatively: Lead us not into temptation. Having prayed that the guilt of sin may be removed, we pray, as it is fit, that we may never return again to folly, that we may not be tempted to it. It is not as if God tempted any to sin; but, "Lord, do not let Satan loose upon us; chain up that roaring lion, for he is subtle and spiteful; Lord, do not leave us to ourselves (Ps. 19:13), for we are very weak; Lord, do not lay stumbling-blocks and snares before us, nor put us into circumstances that may be an occasion of falling." Temptations are to be prayed against, both because of the discomfort and trouble of them, and because of the danger we are in of being overcome by them, and the guilt and grief that then follow. (2.) Positively: But deliver us from evil; apo tou poneµrou-from the evil one, the devil, the tempter; "keep us, that either we may not be assaulted by him, or we may not be overcome by those assaults:" Or from the evil thing, sin, the worst of evils; an evil, an only evil; that evil thing which God hates, and which Satan tempts men to and destroys them by. "Lord, deliver us from the evil of the world, the corruption that is in the world through lust; from the evil of every condition in the world; from the evil of death; from the sting of death, which is sin: deliver us from ourselves, from our own evil hearts: deliver us from evil men, that they may not be a snare to us, nor we a prey to them." III. The conclusion: For thine is the kingdom, and the power and the glory, for ever. Amen. Some refer this to David's doxology, 1 Chr. 29:11. Thine, O Lord, is the greatness. It is, 1. A form of plea to enforce the foregoing petitions. It is our duty to plead with God in prayer, to fill our mouth with arguments (Job 23:4) not to move God, but to affect ourselves; to encourage the faith, to excite our fervency, and to evidence both. Now the best pleas in prayer are those that are taken from God himself, and from that which he has made known of himself. We must wrestle with God in his own strength, both as to the nature of our pleas and the urging of them. The plea here has special reference to the first three petitions; "Father in heaven, thy kingdom come, for thine is the kingdom; thy will be done, for thine is the power; hallowed be thy name, for thine is the glory." And as to our own particular errands, these are encouraging: "Thine is the kingdom; thou hast the government of the world, and the protection of the saints, thy willing subjects in it;" God gives and saves like a king. "Thine is the power, to maintain and support that kingdom, and to make good all thine engagements to thy people." Thine is the glory, as the end of all that which is given to, and done for, the saints, in answer to their prayers; for their praise waiteth for him. This is matter of comfort and holy confidence in prayer. 2. It is a form of praise and thanksgiving. The best pleading with God is praising of him; it is the way to obtain further mercy, as it qualifies us to receive it. In all our addresses to God, it is fit that praise should have a considerable share, for praise becometh the saints; they are to be our God for a name and for a praise. It is just and equal; we praise God, and give him glory, not because he needs it-he is praised by a world of angels, but because he deserves it; and it is our duty to give him glory, in compliance with his design in revealing himself to us. Praise is the work and happiness of heaven; and all that would go to heaven hereafter, must begin their heaven now. Observe, how full this doxology is, The kingdom, and the power, and the glory, it is all thine. Note, It becomes us to be copious in praising God. A true saint never thinks he can speak honourably enough of God: here there should be a gracious fluency, and this for ever. Ascribing glory to God for ever, intimates an acknowledgement, that it is eternally due, and an earnest desire to be eternally doing it, with angels and saints above, Ps. 71:14. Lastly, To all this we are taught to affix our Amen, so be it. God's Amen is a grant; his fiat is, it shall be so; our Amen is only a summary desire; our fiat is, let it be so: it is in the token of our desire and assurance to be heard, that we say Amen. Amen refers to every petition going before, and thus, in compassion to our infirmities, we are taught to knit up the whole in one word, and so to gather up, in the general, what we have lost and let slip in the particulars. It is good to conclude religious duties with some warmth and vigour, that we may go from them with a sweet savour upon our spirits. It was of old the practice of good people to say, Amen, audibly at the end of every prayer, and it is a commendable practice, provided it be done with understanding, as the apostle directs (1 Co. 14:16), and uprightly, with life and liveliness, and inward expressions, answerable to that outward expression of desire and confidence. Most of the petitions in the Lord's prayer had been commonly used by the Jews in their devotions, or words to the same effect: but that clause in the fifth petition, As we forgive our debtors, was perfectly new, and therefore our Saviour here shows for what reason he added it, not with any personal reflection upon the peevishness, litigiousness, and ill nature of the men of that generation, though there was cause enough for it, but only from the necessity and importance of the thing itself. God, in forgiving us, has a peculiar respect to our forgiving those that have injured us; and therefore, when we pray for pardon, we must mention our making conscience of that duty, not only to remind ourselves of it, but to bind ourselves to it. See that parable, ch. 18:23-35. Selfish nature is loth to comply with this, and therefore it is here inculcated, v. 14, 15. 1. In a promise. If ye forgive, your heavenly Father will also forgive. Not as if this were the only condition required; there must be repentance and faith, and new obedience; but as where other graces are in truth, there will be this, so this will be a good evidence of the sincerity of our other graces. He that relents toward his brother, thereby shows that he repents toward his God. Those which in the prayer are called debts, are here called trespasses, debts of injury, wrongs done to us in our bodies, goods, or reputation: trespasses is an extenuating term for offences, paraptoµmata-stumbles, slips, falls. Note, It is a good evidence, and a good help of our forgiving others, to call the injuries done us by a mollifying, excusing name. Call them not treasons, but trespasses; not wilful injuries, but casual inadvertencies; peradventure it was an oversight (Gen. 43:12), therefore make the best of it. We must forgive, as we hope to be forgiven; and therefore must not only bear no malice, nor mediate revenge, but must not upbraid our brother with the injuries he has done us, nor rejoice in any hurt that befals him, but must be ready to help him and do him good, and if he repent and desire to be friends again, we must be free and familiar with him, as before. |
