SEV Biblia, Chapter 6:13
Y no nos metas en tentacin, mas líbranos del mal; porque tuyo es el Reino, y la potencia, y la gloria, por todos los siglos. Amn.
Clarke's Bible Commentary - Matthew 6:13
Verse 13. And lead us not into temptation] That is, bring us not in to sore trial. peirasmon, which may be here rendered sore trial, comes from peirw, 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 i. 15. See also on chap. iv. 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] apo tou ponhrou, from the wicked one. Satan is expressly called o ponhrov, the wicked one. Matthew xiii. 19, 38, compare with Mark iv. 15; Luke viii. 12. This epithet of Satan comes from ponov, 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, 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 neighbour: from Satan the destroyer, from a hard judgment, and a hard adversary." See Lightfoot.
Deliver us] rusai hmav-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 vi. 10, and explained chap. iii. 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.] eiv touv aiwnav, 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 aiwn comes from aei always, and wn being, or existence.
This is Aristotle's definition of it. See the note on "Genesis xxi. 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 "chap. xxv. 46".
Amen.] This word is Hebrew, ma , and signifies faithful or true. Some suppose the word is formed from the initial letters of man lm ynwda 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,
John Gill's Bible Commentary
Ver. 13. And lead us not into temptation , etc.] Such a petition as this is often to be observed in the prayers of the Jews f415 , ynaybt la , do not lead me neither into sin, nor into transgression and iniquity, wysn ydyl alw , 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 mans 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 peoples 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 mans 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 form: [r [gpm ynlyxtw , 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 to say; let it be thy good pleasure, 0 Lord our God, and the God of our fathers, wnlyxt , 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 f418 , ayh l 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 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 Lords 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.
Matthew Henry Commentary
Verses 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 us 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 furthe than it is used with understanding, and without being needlessl repeated. The petitions are six; the first three relate more expressl to God and his honour, the last three to our own concerns, bot temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shal be added. After the things of God's glory, kingdom, and will, we pra for the needful supports and comforts of this present life. Every wor here has a lesson in it. We ask for bread; that teaches us sobriety an 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 as 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 Divin Providence. We beg of God to give it us; not sell it us, nor lend i 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 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 rene the desires of our souls toward God, as the wants of our bodies ar renewed. As the day comes we must pray to our heavenly Father, an 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 distrus 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 wil also forgive. We must forgive, as we hope to be forgiven. Those wh 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.
Greek Textus Receptus
και 2532 CONJ μη 3361 PRT-N εισενεγκης 1533 5661 V-AAS-2S ημας 2248 P-1AP εις 1519 PREP πειρασμον 3986 N-ASM αλλα 235 CONJ ρυσαι 4506 5663 V-ADM-2S ημας 2248 P-1AP απο 575 PREP του 3588 T-GSM πονηρου 4190 A-GSM οτι 3754 CONJ σου 4675 P-2GS εστιν 2076 5748 V-PXI-3S η 3588 T-NSF βασιλεια 932 N-NSF και 2532 CONJ η 3588 T-NSF δυναμις 1411 N-NSF και 2532 CONJ η 3588 T-NSF δοξα 1391 N-NSF εις 1519 PREP τους 3588 T-APM αιωνας 165 N-APM αμην 281 HEB
Vincent's NT Word Studies
13. Temptation (peirasmon). 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, Gen. xxii. 1 (Sept.), "God did tempt Abraham;" "This he said to prove him" (John vi. 6); Paul and Timothy assayed to go to Bithynia (Acts xvi. 7); "Examine yourselves" (2 Cor. xiii. 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" (Jas. i. 13).
Robertson's NT Word Studies
6:13 {And bring us not into temptation} (kai me eisenegkeis 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 #Jas 1:13. The word here translated "temptation" (peirasmon) means originally "trial" or "test" as in #Jas 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" (#Lu 22:40). That is the idea here. Here we have a "Permissive imperative" as grammarians term it. The idea is qen: "Do not allow us to be led into temptation." There is a way out (#1Co 10:13), but it is a terrible risk. {From the evil one} (apo tou ponerou). The ablative case in the Greek obscures the gender. We have no way of knowing whether it is ho poneros (the evil one) or to poneron (the evil thing). And if it is masculine and so ho poneros, 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 poneros has a curious history coming from ponos (toil) and ponew (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.
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.
