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.
Ver. 13. And lead us not into temptation] Here we beg sanctification, as in the former petition, justification; and are taught, after forgiveness of sins, to look for temptations, and to pray against them. Temptations are either of probation (and so God tempts men) or of perdition, and so the devil. Both Abraham's great temptations began with one strain, לד-לד Get thee gone, Genesis 12:1; Genesis 22:2. Here God led Abraham into temptation, but he delivered him from evil; yea, he tempted him and proved him, to do him good in his latter end, Deuteronomy 8:6. His usual way is to bring us to heaven by hell's gates, to draw light out of darkness, good out of evil. As the skilful apothecary maketh of a poisonful viper, a wholesome treacle; as the cunning artificer with a crooked unsightly tool frameth a straight and beautiful piece of work; as the Egyptian birds are said to pick wholesome food out of the serpent's eggs; or as the Athenian magistrates by giving to malefactors hemlock (a poisonous herb) preserved the commonwealth. The devil tempts either by way of seducement, James 1:15, or grievance, 2 Corinthians 12:7. In the former he excites our concupiscence, rubs the firebrand, and makes it send forth many sparkles, carries us away by some pleasing object, as the fish by the bait. Yet hath he only a persuading sleight, not an enforcing might: our own concupiscence carrieth the greatest stroke. In the latter (those temptations of buffeting or grievance, horrid and hideous thoughts of atheism, idolatry, blasphemy, suicide, &c.) himself, for most part, is the sole doer, to trouble us in our Christian course, and make us run heavily toward heaven. The Russians are so malicious one towards another, that you shall have a man hide some of his own goods in his house whom he hateth, and then accuse him of the stealth of them. Such is the devil's dealing often times with God's dearest children. He darts into their hearts his detestable injections, and then would persuade them that they are accessory to the act. Here our victory is, not to give place to the devil, but to resist steadfast in the faith: which that we may, pray we always "with all prayer and supplication," Ephesians 6:18, pray as our Saviour did, "Father, keep them from the evil," or from wickedness, John 17:15. Pray as our Saviour bids, "Lead us not," &c., that is, either keep us from occasions of sin, or carry us over them. Either preserve us from falling into sin, or help us to rise out of sin by repentance: grant us to be either innocent or pertinent. Deliver us from those devoratory evils (as Tertullian calleth them), such sins as might frustrate perseverance, 2 Thessalonians 3:3; and from that evil and wicked one, that he touch us not, 1 John 5:18, that is, tactu qualitativo (as Cajetan expounds it), with a deadly touch, so as to alter us from our gracious disposition. Howbeit, sin and temptation come both under one name in this petition, to warn us and teach us that we can no further shun sin than we do temptation thereunto.
For thine is the kingdom] That is, all sovereignty is originally and transcendently invested in thee. Other kings are but thy servants and feudatories, by thee they reign, Proverbs 8:15, and of thee they receive their power, Romans 13:1. Where then will they appear, that say to the king, Apostata, Job 34:18, that send messages after him, saying, "We will not have this man to reign over us," Luke 19:14; that bespeak him, as that Hebrew did Moses, "Who made thee a prince and a judge among us?" Exodus 2:14; should they not rather send a lamb to this ruler of the earth? Isaiah 16:1, and bring a present to fear? Psalms 76:11; should they not submit to his sceptre and confess his sovereignty?
And the power] Some have kingdoms, that yet lack power to help their subjects: as that king of Israel that answered her that had sodden her child, in that sharp famine of Samaria, where an ass's head was worth four pounds: "If the Lord do not help, whence shall I help?" 2 Kings 6:27. But the King of heaven is never at such a nonplus: he can do whatsoever he will; and he will do whatsoever is meet to be done, for the good of his servants and suppliants. Peter lacked power to deliver Christ, Pilate lacked will, but God lacks neither: what a comfort is that! Let us rest on his mighty arm, and cast the labouring Church into his everlasting arms, Deuteronomy 33:27. He is "able to do more than we can ask or think," Ephesians 3:20, and will not fail to keep that which we have committed unto him against that day, 2 Timothy 1:14 .
And the glory] To wit, of granting our requests. Praises will follow upon prayers obtained, Psalms 50:15; what a man wins by prayer he will wear with thankfulness. Now "whoso offereth praise, he glorifieth me," saith God, Psalms 50:23 : and the Gentiles did not glorify God, neither were thankful, Romans 1:21; Romans 1:28; but the 24 elders ascribe unto him glory and honour, Revelation 4:11. And this is a most powerful argument in prayer, as are also the two former. And it pleaseth God well to hear his children reason it out with him lustily, as Jacob did, and the woman of Canaan, Gen 32:9-12 Matthew 15:25; Matthew 15:28. Because by showing such reasons of their requests, as our Saviour here directs us, they show proof of their knowledge, faith, confidence, &c. And besides they do much confirm their own faith and stir up good affections in prayer.
Amen] This Hebrew word, that remaineth untranslated in most languages, is either prefixed or preposed to a sentence, and so it is a note of certain and earnest asseveration; or else it is affixed, and opposed, and so it is a note either of assent or assurance. a Of assent; and that either of the understanding to the truth of that which is uttered, as in the end of the Creed and four Gospels; or of the will and affections, for the obtaining of our petitions; 1 Corinthians 14:16, how shall he say Amen at thy giving of thanks? Of assurance next, as in this place and many others. It is the voice of one that believeth and expecteth that he shall have his prayers granted. It is as much as so be it, yea, so it shall be.
a It is used in all languages to betoken unity of faith and spirit. Ainsworth. Christus Amen utitur quinquagies. Gerard,