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. 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 х eisenengkees (G1533)] 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 refer 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" х hina (G2443) mee (G3361) eiseltheete (G1525) eis (G1519) peirasmon (G3986)]? (Matthew 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" х alla (G235)] 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. Since the expression "from evil" х apo (G575) tou (G3588) poneerou (G4190)] may be equally well rendered 'from the evil one,' a number of 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" (2 Timothy 4:18). This 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, forever. 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 Peshito-dating probably as early as the second century-although this version wants 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. Not that our Lord could be supposed to direct that this or any prayer should close thus abruptly. But as, ever since David's exuberant doxology in 1 Chronicles 29:11, the Jewish prayers had become rich in such doxologies (as may be seen in all their Liturgies), perhaps our Lord designedly left this model of prayer to be concluded more or less fully as circumstances might direct. This would account for the fact, that this doxology is variously given even in those manuscripts and versions that have it, while some which omit it have the "Amen." On the whole, while we my in this way account for its finding its way into the venerable Peshito Syriac and Old Latin versions, perhaps from the margins of some manuscripts, though not in the original text, it is very hard to conceive how it should have been allowed to drop out of all the most ancient manuscripts if it was originally in the sacred text.]