Teks -- Matthew 6:13 (NET)

6:13 And do not lead us into temptation, but deliver us from the evil one.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mat 6:13 - And bring us not into temptation

And bring us not into temptation ( kai mē eisenegkēis eis peirasmon ).

"Bring"or "lead"bothers many people. It seems to present God as an active agent in subjecting us to temptation, a thing specifically denied in Jam 1:13. The word here translated "temptation"(peirasmon ) means originally "trial"or "test"as in Jam 1:2 and Vincent so takes it here. Braid Scots has it: "And lat us no be siftit."But God does test or sift us, though he does not tempt us to evil. No one understood temptation so well as Jesus for the devil tempted him by every avenue of approach to all kinds of sin, but without success. In the Garden of Gethsemane Jesus will say to Peter, James, and John: "Pray that ye enter not into temptation"(Luk 22:40). That is the idea here. Here we have a "Permissive imperative"as grammarians term it. The idea is then: "Do not allow us to be led into temptation."There is a way out (1Co 10:13), but it is a terrible risk.

Robertson: Mat 6:13 - From the evil one

From the evil one ( apo tou ponērou ).

The ablative case in the Greek obscures the gender. We have no way of knowing whether it is ho ponēros (the evil one) or to ponēron (the evil thing). And if it is masculine and so ho ponēros , it can either refer to the devil as the Evil One par excellence or the evil man whoever he may be who seeks to do us ill. The word ponēros has a curious history coming from ponos (toil) and poneō (to work). It reflects the idea either that work is bad or that this particular work is bad and so the bad idea drives out the good in work or toil, an example of human depravity surely.

Robertson: Mat 6:13

@@The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best Greek manuscripts. The earliest forms vary very much, some shorter, some longer than the one in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus.

Vincent: Mat 6:13 - Temptation

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" (2Co 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).

Wesley: Mat 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, 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.

Wesley: Mat 6:13 - 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.

JFB: Mat 6:13 - 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:

JFB: Mat 6:13 - 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?

JFB: Mat 6:13 - 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.

Clarke: Mat 6:13 - And lead us not into temptation

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

Clarke: Mat 6:13 - But deliver us from evil

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

Clarke: Mat 6:13 - Deliver us

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

Clarke: Mat 6:13 - For thine is the kingdom, etc.

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

Clarke: Mat 6:13 - For ever and ever

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)

Clarke: Mat 6:13 - Amen

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.

Calvin: Mat 6:13 - And lead us not into temptation // Deliver us from evil // For thine is the kingdom

13.And lead us not into temptation Some people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition. The connection of the words also shows it: for the word but, which is placed between, connects the two clauses together, as Augustine judiciously explains. The sentence ought to be resolved thus, That we may not be led into temptation, deliver us from evil The meaning is: “We are conscious Of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless God deliver him, he will be constantly falling. ⁴⁴¹

The word temptation is often used generally for any kind of trial. In this sense God is said to have tempted Abraham, (Gen 22:1,) when he tried his faith. We are tempted both by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inward temptation, which may be fitly called the scourge of the devil, for exciting our lust. It would be foolish to ask, that God would keep us free from every thing which makes trial of our faith. All wicked emotions, which excite us to sin, are included under the name of temptation Though it is not impossible that we may feel such pricks in our minds, (for, during the whole course of our life, we have a constant warfare with the flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, by temptations

In order to express this truth more clearly, that we are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand, Christ used this form of expression, ( μὴ εἰσενέγκὟς ,) Lead us not into temptation: or, as some render it, Bring us not into temptation It is certainly true, that “every man is tempted,” as the Apostle James says, (Jas 1:14) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, to lead them into temptation In the same sense, “an evil spirit from the Lord” is said to have “ seized or troubled Saul,” (1Sa 16:14 :) and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (Rom 1:28,) he does not exercise a confused tyranny, but executes his just, though secret ⁴⁴² judgments.

Deliver us from evil The word evil (πονηροῦ) may either be taken in the neuter gender, as signifying the evil thing, or in the masculine gender, as signifying the evil one Chrysostom refers it to the Devil, who is the contriver of every thing evil, and, as the deadly enemy of our salvation, is continually fighting against us. ⁴⁴³ But it may, with equal propriety, be explained as referring to sin There is no necessity for raising a debate on this point: for the meaning remains nearly the same, that we are in danger from the devil and from sin, if the Lord does not protect and deliver us.

For thine is the kingdom It is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins: ⁴⁴⁴ for it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.

TSK: Mat 6:13 - lead // deliver // thine // Amen

lead : Mat 26:41; Gen 22:1; Deu 8:2, Deu 8:16; Pro 30:8; Luke 22:31-46; 1Co 10:13; 2Co 12:7-9; Heb 11:36; 1Pe 5:8; 2Pe 2:9; Rev 2:10, Rev 3:10

deliver : 1Ch 4:10; Psa 121:7, Psa 121:8; Jer 15:21; Joh 17:15; Gal 1:4; 1Th 1:10; 2Ti 4:17, 2Ti 4:18; Heb 2:14, Heb 2:15; 1Jo 3:8, 1Jo 5:18, 1Jo 5:19; Rev 7:14-17, Rev 21:4

thine : Mat 6:10; Exo 15:18; 1Ch 29:11; Psa 10:16, Psa 47:2, Psa 47:7, Psa 145:10-13; Dan 4:25, Dan 4:34, Dan 4:35, Dan 7:18; 1Ti 1:17, 1Ti 6:15-17; Rev 5:13, Rev 19:1

Amen : Mat 28:20; Num 5:22; Deu 27:15-26; 1Ki 1:36; 1Ch 16:36; Psa 41:13, Psa 72:19; Psa 89:52, Psa 106:48; Jer 28:6; 1Co 14:16; 2Co 1:20; Rev 1:18, Rev 3:14, Rev 19:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mat 6:13 - But deliver us from evil // For thine is the kingdom, and the power, and the glory, for ever. Amen

The term temptation in the general signifieth a trial, and is sometimes used to express God’ s trials of his people’ s faith and obedience, but most ordinarily to express Satan’ s trials of us, by motions to sin; which may be from our own lusts, Jam 1:13,14 ; or from the devil, who is therefore called the tempter; or from the world. These are the temptations which we are commanded to pray against: not that God leads any persons into such temptations, unless by the permission of his providence.

But deliver us from evil from the evil one, as some read it, because of the article prefixed; but others think it not material whether we understand the devil, who is the evil one, or the evil of temptations, which harm us not if we be not overcome by them.

For thine is the kingdom, and the power, and the glory, for ever. Amen These words are omitted by Luke, Luk 11:4 ; but many think that Luke speaks of another time, when he dictated this prayer. The words both show us that the honour and glory of God ought to be the end and scope of all our prayers, and that we can expect no audience but upon the account of God’ s grace and mercy; and they likewise confirm our faith, that God is able to grant what we ask of him.

Amen: this in the close of a sentence is a particle of wishing, and signifieth our desire to be heard; and as it is a term that signifies truth and certainty, it likewise signifieth our faith in God that we shall be heard.

Lightfoot: Mat 6:13 - Deliver us from evil. // For thine is the kingdom, etc.

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.   

[Deliver us from evil.] "Rabbi [Judah] was wont thus to pray: 'Let it be thy good pleasure to deliver us from impudent men, and impudence; from an evil man, and from an evil chance; from an evil affection, from an evil companion, from an evil neighbour, from Satan the destroyer, from a hard judgment, and from a hard adversary,' " etc.   

[For thine is the kingdom, etc.] I. In the public service in the Temple, the commemoration of the kingdom of God was the respond; instead of which the people answered Amen; when the priests ended their prayers. "For the tradition is, that they answered not 'Amen' in the house of the sanctuary. What said they then? Blessed be the name of the glory of his kingdom for ever." Hence in the tract Joma (where the rubric of the day of Expiation is), after various prayers recited, which, on that day, the high priest makes, is added, "And the people answered, Blessed be the name of the glory of his kingdom for ever and ever." See the places of that tract noted in the margin. There a short prayer of the high priest is mentioned, in which he thus concludes; "Be ye clean before Jehovah"; and these words are added, "But the priests and people standing in the court, when they heard the name Jehovah pronounced out in its syllable, adoring, and falling prostrate upon their face, they said, Blessed be the name of the glory of his kingdom for ever and ever." See also the tract Taanith, where a reason is given of this doxology in the Gloss there.   

II. This also they pronounced softly, and in a gentle whisper, while they were reciting the phylacteries. It is said of the men of Jericho, that they folded up the Schemah. It is disputed what this means; "And R. Judah saith, That they made some small pause after the reciting of this period, 'Hear, O Israel, the Lord our God is one Lord': but they said not, 'Blessed be the name of the glory of his kingdom for ever and ever.' But by what reason do we say so? R. Simeon Ben Levi explains the mystery, who saith, Our father Jacob called his sons, and said, 'Gather yourselves together, and I will declare unto you.' It was in his mind to reveal to them the end of days, and the Holy Spirit departed from him: he said, therefore, 'Perhaps there is something profane in my bed, (which God forbid!) as it was to Abraham, from whom proceeded Ishmael; and to Isaac, from whom proceeded Esau.' His sons said unto him, 'Hear, Israel, the Lord our God is one Lord'; as, in thy heart, there is but one; so, in our hearts, there is but one. At that time our father Jacob began, and said, Blessed be the name of the glory of his kingdom for ever and ever. The Rabbins said, What shall we do? Shall we say this doxology? Our master Moses said it not. Shall we not say it? Our father Jacob said it. Therefore it was appointed to say it softly," etc.   

You see how very public the use of this doxology was, and how very private too. Being a response, it was pronounced in the Temple by all with a loud voice; being an ejaculation, it was spoken in the phylacterical prayers, by every single man, in a very low voice. And you see how great an agreement it hath with the conclusion of the Lord's prayer, "For thine is the kingdom," etc.   

III. As they answered Amen; not at all in the public prayers in the Temple, so they seldom joined it to the end of their private prayers. In the synagogue, indeed, the people answered Amen to the prayers made by the minister: and also at home, when the master of the family blessed or prayed; but seldom, or indeed never, any one praying privately joined this to the end of his prayers.   

And now, to apply those things which have been said to the matter under our hands, consider the following things:   

1. That this prayer was twice delivered by our Saviour: first, in this sermon in the mount, when he was not asked; and afterward, when he was asked, almost half a year after, Luke 11.   

2. That this conclusion is added in St. Matthew, "For thine is the kingdom," etc.; but in St. Luke it is not. In St. Matthew is added moreover the word Amen; but in St. Luke it is wanting. Upon the whole matter, therefore, we infer,   

I. That Christ, in exhibiting this form of prayer, followed a very usual rite and custom of the nation.   

II. That the disciples also, receiving this form delivered to them, could not but receive it according to the manner and sense of the nation, used in such cases: since he introduced no exception at all from that general rule and custom.   

III. That he scarcely could signify his mind, that this prayer should be universally and constantly used, by any marks or signs more clear than those which he made use of. For,   

First, He commanded all, without any exception or distinction, "After this manner pray ye"; and, "When ye pray, say, Our Father," etc.   

Secondly, As, according to the ordinary custom of the nation, forms of prayer, delivered by the masters to the scholars, were to be used, and were used by them all indifferently, and without distinction of persons; so also he neither suggested any thing concerning this his prayer, either besides the common custom, or contrary to it.   

Thirdly, The form itself carries along with it certain characters, both of its public and private and constant use. It may certainly with good reason be asked, Why, since Christ had delivered this prayer in such plain words in his sermon upon the mount, this command moreover being added, "After this manner pray ye," it was desired again, that he would teach them to pray? What! had they forgotten that prayer that was given them there? Were they ignorant that it was given them for a form of prayer, and so to be used? But his seems rather the cause why they desired a second time a form of prayer, namely, because they might reckon that first for a public form of prayer; since this might easily be evinced, both by the addition of the conclusion so like the public response in the Temple, and especially by the addition of Amen used only in public assemblies: therefore, they beseech him again, that he would teach them to pray privately; and he repeats the same form, but omits the conclusion, and Amen; which savoured of public use. Therefore you have in the conclusion a sign of the public use, by the agreement of it to the response in the Temple; and of the private; by the agreement of it to the ejaculation in the phylacterical prayers. A sign of the public use was in the addition of Amen; a sign of the private use was in the absence of it: a sign of both in the conformity of the whole to the custom of the nation. Christ taught his disciples to pray, as John had taught his, Luk 11:1; John taught his, as the masters among the Jews had theirs, by yielding them a form to be used by all theirs daily, verbatim, and in terms.

Haydock: Mat 6:13

God is not the tempter of evil, or author of sin. (James i. 13.) He tempteth no man: we pray that he would not suffer the devil to tempt us above our strength: that he would remove the temptations, or enable us to overcome them, and deliver us from evil, particularly the evil of sin, which is the first, and the greatest, and the true efficient cause of all evils. (Haydock) ---

In the Greek we here read, for thine is the kingdom, and the power, and the glory; which words are found is some old Greek liturgies, and there is every appearance that they have thence slipped into the text of St. Matthew. They do not occur in St. Luke (vi. 4.), nor in any one of the old Latin copies, nor yet in the most ancient of the Greek texts. The holy Fathers prior to St. John Chrysostom, as Grotius observes, who have explained the Lord's prayer, never mention these words. ---

And not being found in Tertullian, St. Cyprian, St. Jerome, St. Ambrose, St. Augustine, &c., nor in the Vatican Greek copy, nor in the Cambridge manuscripts. &c. as Dr. Wells also observes, it seems certain that they were only a pious conclusion, or doxology, with which the Greeks of the fourth age began to conclude their prayers, much after the same manner as, Glory be to the Father, &c. was added to the end of each psalm. We may reasonably presume, that these words at first were in the margin of some copies, and afterwards by some transcribers taken into the text itself. (Witham)

Gill: Mat 6:13 - 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

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

אל תביאני, "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 Luk 11:4. It stands thus in the Jewish prayers ^d,

כי המלכות שלך היא, "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.