The New John Gill Exposition of the Entire BibleMatthew 6:13
And lead us not into temptation…
Such a petition as
this is often to be observed in the prayers of the Jews F1,
``(ynaybt la) , "do not lead me" neither into sin, nor into
transgression and iniquity, (Nwyon 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 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
``(er egpm ynlyutw) , "but deliver me from an evil accident",
and diseases; and do not trouble me with evil dreams, and
R. Juda, after his prayer, or at the close of it, as is this
petition, used F3 to say;
``let it be thy good pleasure, 0 Lord our God, and the God
of our fathers, (wnlyutv) , "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
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,
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
``(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 F5 this:
``Blessed be the name of the glory of his kingdom, for 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.
F1 Seder Tephillot, fol. 3. 1. Ed. Basil. fol. 4. 2. Ed. Amstelod.
Shaare Zion, fol. 73. 1. T. Bab. Beracot, fol. 60. 2.
F2 T. Bab. Beracot, fol. 60. 2.
F3 Ib. fol. 16. 2.
F4 Seder Tephillot, fol. 280. 1. Ed. Basil.
F5 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.
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
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Gill, John. "Commentary on Matthew 6:13". "The New John Gill Exposition of the Entire Bible". <http://classic.studylight.org/com/geb/view.cgi?book=mt&chapter=006&verse=013>. 1999.