Matthew 6:13

King James Version

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Contextual Overview

Bible Verse Review
  from Treasury of Scripure Knowledge

lead: Matthew 26:41, Genesis 22:1, Deuteronomy 8:2, Deuteronomy 8:16, Proverbs 30:8, Luke 22:31-46, 1 Corinthians 10:13, 2 Corinthians 12:7-9, Hebrews 11:36, 1 Peter 5:8, 2 Peter 2:9, Revelation 2:10, Revelation 3:10

deliver: 1 Chronicles 4:10, Psalms 121:7, Psalms 121:8, Jeremiah 15:21, John 17:15, Galatians 1:4, 1 Thessalonians 1:10, 2 Timothy 4:17, 2 Timothy 4:18, Hebrews 2:14, Hebrews 2:15, 1 John 3:8, 1 John 5:18, 1 John 5:19, Revelation 7:14-17, Revelation 21:4

thine: Matthew 6:10, Exodus 15:18, 1 Chronicles 29:11, Psalms 10:16, Psalms 47:2, Psalms 47:7, Psalms 145:10-13, Daniel 4:25, Daniel 4:34, Daniel 4:35, Daniel 7:18, 1 Timothy 1:17, 1 Timothy 6:15-17, Revelation 5:13, Revelation 19:1

Amen: Matthew 28:20, Numbers 5:22, Deuteronomy 27:15-26, 1 Kings 1:36, 1 Chronicles 16:36, Psalms 41:13, Psalms 72:19, Psalms 89:52, Psalms 106:48, Jeremiah 28:6, 1 Corinthians 14:16, 2 Corinthians 1:20, Revelation 1:18, Revelation 3:14, Revelation 19:4

Reciprocal: Genesis 32:11 - Deliver Genesis 48:16 - redeemed Exodus 15:6 - right hand 1 Samuel 29:8 - that I may not 1 Chronicles 16:31 - The Lord 1 Chronicles 17:24 - that thy name 2 Chronicles 20:6 - in thine hand Nehemiah 8:6 - Amen Esther 1:4 - the riches Job 9:19 - he is strong Job 12:16 - With Job 25:2 - Dominion Job 37:23 - excellent Job 40:10 - majesty Psalms 21:13 - Be thou Psalms 22:28 - General Psalms 29:10 - King Psalms 59:9 - his strength Psalms 62:11 - power Psalms 66:7 - ruleth Psalms 66:11 - broughtest Psalms 79:11 - according Psalms 89:8 - a strong Psalms 89:13 - a mighty arm Psalms 93:1 - Lord Psalms 96:7 - glory Psalms 97:1 - Lord Psalms 108:5 - thy glory Psalms 135:13 - Thy name Psalms 141:4 - Incline not Psalms 145:11 - the glory Psalms 148:13 - excellent Proverbs 5:8 - General Isaiah 24:23 - when Isaiah 26:4 - in the Isaiah 62:7 - till he make Jeremiah 11:5 - So be it Daniel 2:20 - for wisdom Daniel 2:37 - power Daniel 6:26 - and his kingdom Obadiah 1:21 - and the Matthew 10:1 - he gave Luke 11:4 - lead Luke 22:40 - Pray John 19:11 - Thou Acts 7:2 - The God Romans 9:5 - Amen Romans 11:36 - of him Romans 13:1 - there 1 Corinthians 16:24 - Amen 2 Corinthians 13:7 - I pray 2 Corinthians 13:14 - Amen Galatians 1:5 - whom Ephesians 1:17 - the Father Ephesians 3:16 - to be Ephesians 3:21 - be Ephesians 4:6 - who Ephesians 6:24 - Amen Philippians 4:20 - unto 2 Thessalonians 3:3 - and 1 Timothy 6:21 - Amen Hebrews 13:21 - Amen 1 Peter 3:11 - eschew 1 Peter 4:11 - dominion 2 Peter 3:18 - Amen 1 John 5:21 - Amen Revelation 1:6 - to him Revelation 7:12 - Amen Revelation 11:15 - and he Revelation 19:6 - for

Cross-References

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Gill's Notes on the Bible

And lead us not into temptation,.... Such a petition as this is often to be observed in the prayers of the Jews a,

"ynaybt la, "do not lead me" neither into sin, nor into transgression and iniquity, ולא לידי נסיון, "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, שתצילנו, "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,

"ayh Klv twklmh yk, "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.

Barnes' Notes on the Bible

This passage contains the Lord’s prayer, a composition unequalled for comprehensiveness and for beauty. It is supposed that some of these petitions were taken from those in common use among the Jews. Indeed some of them are still to be found in Jewish writings, but they did not exist in this beautiful combination. This prayer is given as a “model.” It is designed to express the “manner” in which we are to pray, evidently not the precise words or petitions which we are to use. The substance of the prayer is recorded by Luke, Luke 11:2-4. In Luke, however, it varies from the form given in Matthew, showing that he intended not to prescribe this as a form of prayer to be used always, but to express the substance of our petitions, or to show what petitions it would be proper to present to God. That he did not intend to prescribe this as a form to be invariably used is further evident from the fact that there is no proof that either he or his disciples ever used exactly this form of prayer, but clear evidence that they prayed often in other language. See Matthew 26:39-42, Matthew 26:44; Luke 22:42; John 17:0; Acts 1:24.

Matthew 6:9

Our Father - God is called a Father,

1.As he is the Creator and the Great Parent of all;

2.The Preserver of the human family and the Provider for their wants, Matthew 5:45; Matthew 6:32;

3.In a special sense he is the Father of those who are adopted into his family; who put confidence in him; who are the true followers of Christ, and made heirs of life, Romans 8:14-17.

Hallowed be thy name - The word “hallowed” means to render or pronounce holy. God’s name is essentially holy; and the meaning of this petition is, “Let thy name be celebrated, venerated, and esteemed as holy everywhere, and receive from all people proper honor.” It is thus the expression of a wish or desire, on the part of the worshipper, that the name of God, or that God himself, should be held everywhere in proper veneration.

Matthew 6:10

Thy kingdom come - The word “kingdom” here means “reign.” Note, Matthew 3:2. The petition is the expression of a wish that God may “reign” everywhere; that his laws may be obeyed; and especially that the gospel of Christ may be advanced everywhere, until the world shall be filled with his glory.

Thy will be done - The will of God is, that people should obey his law, and be holy. The word “will,” here, has reference to his law, and to what would be “acceptable” to him. To pray, then, that his will may be done, on earth as in heaven, is to pray that his “law,” his “revealed will,” may be obeyed and loved. His law is perfectly obeyed in heaven, and his true children most ardently desire and pray that it may also be obeyed on the earth.

The object of these three “first” petitions, is, that God’s name should be glorified and his kingdom established; and by being placed first, we learn that his glory and kingdom are of more consequence than our wants, and that these should be first in our hearts and petitions before a throne of grace.

Matthew 6:11

Give us this day ... - The word “bread,” here, denotes doubtless everything necessary to sustain life. See the notes at Matthew 4:4. Compare Deuteronomy 8:3. This petition implies our dependence on God for the supply of our wants. As we are dependent on him one day as much as another, it was evidently the intention of the Saviour that prayer should be offered every day. The petition, moreover, is expressed in the plural number - give us - and it is evidently therefore, intended to be used by more than one, or by some community of people. No community or congregation can meet every day for worship but families. It is therefore evident that this prayer contains a strong implied command for daily family prayer. It can nowhere else be used so as fully to come up to the meaning of the original intention; and nowhere else can it be breathed forth with so much propriety and beauty as from the lips of a father, the venerable priest of his household, and the pleader with God for those rich blessings which a parental bosom desires on his beloved offspring.

Matthew 6:12

And forgive us our debts ... - The word “debts” is used here figuratively.

It does not mean “literally” that we are “debtors to God,” but that our sins have a resemblance to debts. Debtors are those who are bound to others for some claim in commercial transactions; for something which we have had, and for which we are bound to pay according to contract. “Literally” there can be no such transaction between God and us. It must be used figuratively. We have not met the claims of law. We have violated its obligations. We are exposed to its penalty. We are guilty, and God only can forgive, in the same way as none but a “creditor” can forgive a debtor. The word “debts” here, therefore, means “sins,” or offences against God - offences which none but God can forgive. In the parallel place in Luke 11:4, the word sins is used. The measure by which we may expect forgiveness is that which we use in reference to others See Psalms 18:25-26; Matthew 18:23; Mark 11:26; Luke 11:4.

This is the invariable rule by which God dispenses pardon He that comes before him unwilling to forgive, harboring dark and revengeful thoughts, how can he expect that God will show him that mercy which he is unwilling to show to others? It is not, however, required that we should forgive “debts” in a pecuniary sense. To them we have a right, though they should not be pushed with an overbearing and oppressive spirit; not so as to sacrifice the feelings of mercy in order to secure the claims of justice. No one has a right to oppress; and when a debt cannot be paid, or when it would greatly distress a debtor’s wife and children, or a widow and an orphan, or when calamity has put it out of the power of an honest man to pay the debt, the spirit of Christianity requires that it should be forgiven. To such cases this petition in the Lord’s prayer doubtless extends. But it was probably intended to refer principally to injuries of character or person which we have received from others. If we cannot from the heart forgive them, we have the assurance that God will never forgive us.

Matthew 6:13

And lead us not into temptation - A petition similar to this is offered by David, Psalms 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 Notes on the Bible

Verse 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. 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 οπονηρος, the wicked one. Matthew 13:19; Matthew 13:38, compare with Mark 4:15; Luke 8:12. This epithet of Satan comes from πονος, labour, 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, Tit. 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 neighbour: 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, c. — 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 honour 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. Genesis 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. Matthew 25:46.

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, 4to. 1671, p. 162.

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