INDEX SENTENCE: NUMBER SIX

Interesting resource from J R Miller - Matthew 6:13 Shrinking from Temptation

Kenneth Wuest paraphrases the sixth index sentence this way...

Do not lead us into the place of testing where a solicitation to do evil would tempt us to sin, but deliver us from the Pernicious One

J C Ryle explains that this sentence...

teaches us that we are liable at all times to be led astray and to fall. It instructs us to confess our infirmity and beseech God to hold us up, and not allow us to run into sin. We ask Him, Who orders all things in heaven and earth, to restrain us from going into that which would injure our souls, and never to let us be tempted beyond what we can bear ("No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it." 1 Corinthians 10:13)

J R Miller summarizes this sentence as follows...

We put our hand into God’s in the morning, and we ask him to lead us through the day. We know not what experiences may come to us and we ask him not to bring us into sore testings. The prayer is a request that in the doing of God’s will for the day we may not be brought into places where it will be hard for us to be faithful. (Read his entire discussion Shrinking from Temptation )

Believer's Study Bible explains that ...

This is a request for the intervention of God in life's moments of trial and temptation in such a manner that the "way of escape" is made clear (cf. 1 Cor. 10:13). The petition gives full recognition to the incredible deception and power of temptation and affirms that deliverance from the grasp of evil can come only from the Lord. (Criswell, W A. Believer's Study Bible: New King James Version. 1991. Thomas Nelson)

The Bible Knowledge Key Word Study writes that...

Acknowledging their weakness, disciples must seek God's aid in escaping temptation (cf. 1 Cor. 10:13). (Bock, Darrell L, Editor:  The Bible Knowledge Key Word Study: The Gospels Cook Communications)

Spurgeon writes that...

The man who is really forgiven, is anxious not to offend again; the possession of justification leads to an anxious desire for sanctification. “Forgive us our debts,” that is justification; “Lead us not into temptation, but deliver us from evil,” that is sanctification in its negative and positive forms.

Do not lead (1533) (eisphero from eis = into + phéro = to bring, bear) bring into or lead into.

The verb eisphero is in the aorist tense which speaks of an effective action at some point in time. The active voice indicates the subject, in this case God, brings about the action, i.e., He either does or does not bring us into temptation. Finally the subjunctive mood is the mood of probability which speaks of an action that may or should happen, but which is not necessarily true at present. Now after all the fancy Greek we can rephrase and paraphrase what Jesus tells us to pray...

"Father I ask you not to bring us into temptation at any point in time"

The Net Bible comment note says...

The request "do not lead us into temptation" is not to suggest God causes temptation, but is a rhetorical way to ask for His protection from sin. (The NET Bible; Bible. Biblical Studies Press)

Temptation (3986) (peirasmos from peirázo = to make trial of, try, tempt, prove in either a good or bad sense) (Click for in depth study of peirasmos) is a difficult word to understand for most modern believers because when we hear temptation we think of an inducement to do evil. However in the Greek, peirasmos is a morally neutral word which simply describes putting one to the test and then refers to the actual tests.  come in order to discover a person’s nature or the quality of some thing. Think of yourself as a tube of "spiritual toothpaste". Pressure (tests ~ temptations) simply bring out what's really on the inside (your character)! Peirasmos then connotes trouble or something that breaks into your peace, comfort, joy, happiness, etc. Trials/temptations are like a "moral crossroads" if you will. Since a believer now has a new heart and God's Spirit, he or she can make a choice as to how they respond to the test/temptation. A test/temptation faced in a way that seeks to please our Father is a harmless test and is actually beneficial to the saint as James 1:2, 12 below explains. However, the same test wrongly met becomes a temptation to evil as explained below.

J R Miller explains that...

It will help us to understand the spirit of the prayer to remember that the word “temptation” does not mean primarily to allure to sin. To tempt is to try, to test, to prove. New ships are proved before they are entrusted with lives or treasure upon the sea. Anchors are tested before they are allowed to become the only hope of a vessel in the peril of a storm. God proved Abraham, putting his faith and obedience to the test. After the trial the angel said to him, “Now I know that thou fearest God.” Abraham had stood the test. Jesus was tempted before he began his public ministry, that he might be a proved deliverer.

The temptations to which we are exposed continually are primarily provings, testings, to see whether we will be true to God or not. Indeed there is no experience that we meet in life which is not in a sense a testing. Every moment we are required to make a choice, and our choices prove us. Here is a duty; shall we do it or not? Here is a call to service; shall we accept it, or decline it? Here is an impulse to something worthy; shall we yield to it, or repress it? We have money; shall we use it for God, or shall we clutch it for ourself? Sickness tries us; shall we bear it patiently, and take from it the gifts of God it brings us, or shall we chafe and repine, and leave our sick-room harmed by the experience?

Even sweet and pure human love tests us; many are held back by it from self-sacrificing duty. Thus Peter, in love for his Lord, sought to keep him from going to his cross. “Get thee behind me, Satan” was our Lord’s answer. Many others in the warmth and tenderness of their affection, have become the tempters of their friends, and ofttimes have kept them back from costly duties or perilous service to which God had called them.

Thus testing always implies the possibility of failure. There is no experience in which we may not sin. There is a wrong alternative in every call to that which is right. Instead of doing the duty, we may neglect it. Instead of making the self-denial or sacrifice, we may decline it. Instead of resisting the sin, we may yield to it. Temptation always brings an opportunity to overcome, to grow stronger. But if we fail to use the opportunity we sin. (Read Miller's entire discussion Shrinking from Temptation)

Peirasmos thus can be translated as tests, trials or temptations, the context determining whether the intended purpose is for good (tests, trials) or evil (temptations). As discussed below in James 1, God will send "trials" but they are never intended to lead us into evil. God however will allow Satan to send "temptations" and his are always intended to lead us into evil. In his first chapter, James uses peirasmos or the verb peirazo (the root word from which peirasmos is derived) four times illustrating the importance of context in accurate interpretation.

If a believer in the power of the Spirit (led by, controlled by the Spirit), he or she successfully endures that trial (and we call it just that -- a "trial" and not a "temptation"). On the other hand, if a believer, doubts God's goodness and listens to the old flesh nature,  giving one's self over to its power and disobeying God, that trial has led to sin. God allows "peirasmos" into our life not to make us sin but to make us more like the Savior. Not so with Satan as his encounter with our Lord illustrates.

John MacArthur explains this petition "do not lead us into temptation" writing...

I affirm with Chrysostom, the early church Father, that the solution to this issue is that Jesus is here not speaking of logic or theology but of a heart desire and inclination that cause a believer to want to avoid the danger and trouble sin creates. It is the expression of the redeemed soul that so despises and fears sin that it wants to escape all prospects of falling into it, choosing to avoid rather than having to defeat temptation. Here is another paradox of Scripture. We know that trials are a means for our growing spiritually, morally, and emotionally. Yet we have no desire to be in a place where even the possibility of sin is increased. Even Jesus, when He prayed in the Garden of Gethsemane, first asked,

“My Father, if it is possible, let this cup pass from Me,” before He said, “yet not as I will, but as Thou wilt” (Matt. 26:39).

He was horrified at the prospect of taking sin upon Himself, yet He was willing to endure it in order to fulfill the will of His Father to make possible the redemption of man. Our proper reaction to times of temptation is similar to Christ’s, but for us it is primarily a matter of self-distrust. When we honestly look at the power of sin and at our own weakness and sinful propensities, we shudder at the danger of temptation or even trial. This petition is another plea for God to provide what we in ourselves do not have. It is an appeal to God to place a watch over our eyes, our ears, our mouth, our feet, and our hands-that in whatever we see, hear, or say, and in any place we go and in anything we do, He will protect us from sin...

This petition is a safeguard against presumption and a false sense of security and self-sufficiency. We know that we will never have arrived spiritually, and that we will never be free of the danger of sin, until we are with the Lord. With Martin Luther we say, “We cannot help being exposed to the assaults, but we pray that we may not fall and perish under them.” As our dear Lord prayed for us in His great intercessory prayer, we want, at all costs, to be kept from the evil one (John 17:15).(MacArthur, J: Matthew 1-7 Macarthur New Testament Commentary Chicago: Moody Press) (Bolding added)

"No temptation (peirasmos - test or trial regardless of how or where it comes or where it leads) has overtaken (assailed, seized and laid hold on) you but such as is common to man (such as men under divine aid may be able to resist and repel); and God is faithful (you can trust Him, secure in Who He is), Who will not allow (He is sovereign and in total control - we are not the mere victims of circumstances) you to be tempted (peirázō - tried or tested) beyond what you are able (No trial or temptation is inherently stronger than our spiritual resources. People sin because they willingly sin), but with the temptation (peirasmos) will (always) provide the (specific, one and only) way of escape (we escape not by getting out of it but by passing through it. God does not take us out; He sees us through by making us able to endure it) also ("the way out" is always there right along with the test or temptation), that you may be able to endure it (bear up under it patiently)." (1Cor 10:13)

"the Lord knows how to rescue the godly from temptation (trial - peirasmos), and to keep the unrighteous under punishment for the day of judgment." (see note 2 Peter 2:9)

Ray Stedman writes that...

The third area of prayer is in the realm of the spirit, "Lead us not into temptation." Again, the vital thing is touched. In the unseen war of the spirit, the greatest needs of our life are deliverance and protection. But an immediate problem arises here, for Scripture reveals that temptation is necessary to us and no one escapes it in the Christian life. Furthermore, though God himself never tempts us to sin, yet he does test us with difficult and discouraging circumstances and these things become the instruments of God to strengthen us, to build us up and thus to give us victory. When we read this prayer, then we are confronted with this question:

 "Are we really expected to pray that God will not do what He must do to accomplish His work within us?"

After all, even Jesus, we are told, was led of the Spirit into the wilderness to be tempted of the devil. What then does he mean, "lead us not into temptation"?

I confess I have puzzled and prayed and read about this, and I am convinced that what he means here is that this is a prayer to be kept from unrecognized temptation. When temptation is recognized as such, it can be resisted, and when we resist, it is always a source of strength and growth in our life. If I am filling out my income tax and I find that some income has come to me through other than ordinary channels and there is no way of anyone checking it, I am confronted with a temptation to omit it, but I know it is wrong. No one has to tell me; I know it is wrong. When I resist that, I find I am stronger the next time when a larger amount is involved. You see, when we recognize lust as lust and hate as hate and cowardice as a temptation to be a coward, this is one thing. It is a rather simple matter to resist obvious evil, if we really mean to walk with God. But temptation is not always so simple. There are times when I think I am right, and with utmost sincerity and integrity of heart I do what I believe is the right thing, and, later, look back upon it and see that I was tragically and horribly wrong. Now that is what he is talking about here.

Peter is an example on this. In the Upper Room, with brashness and confidence and utter naivete, Peter said to the Lord, "Though others forsake you, I will never forsake you," (Matthew 26:33). They walked out of the Upper Room with the words of our Lord ringing in his ears, "Peter, before this night is over, before the cock crows in the morning you will have denied me three times," Matthew 26:34). Still confident, Peter went into the Garden of Gethsemane, and when the soldiers came he had a sword ready, and struck off the ear of the High Priest's servant in his eagerness to show his faithfulness to the Lord. Jesus had said to him there in the Garden,

"Peter, watch and pray, that you enter not into temptation," (Matthew 25:41).

But Peter did not heed that word. Instead he slept, and our Lord came and woke him again and asked him to pray, not for the Lord, but for himself, Peter. But Peter did not pray, and when he came into the court of the High Priest and was standing before the fire, Satan took him and wrung his courage out like a dish rag and hung him up limp, to dry in the presence of a little girl. There, with cursing and swearing, he found himself trapped, and denied his Lord, and in the awful realization of what he had done he went out into the blackness of the night and wept bitterly.

This is what our Lord refers to in this phrase. This prayer is the recognition of our foolish weakness and our tendency to stumble on into blind folly. It is what we desperately need to pray... All three of these requests reflect the one great truth that Jesus labors to impress upon us, that we are forever in need -- body, soul, and spirit. Only as we walk, step by step, in a continual sense of dependence upon a living God can any of this need ever be adequately met. When we fail to pray this simple, childlike prayer out of our hearts, expressing it in whatever words we choose, we are simply exposing ourselves to unnecessary disturbance, upset and failure. (See the full message Talking to My Father)

Yield Not to Temptation
by Hortatio Palmer

Yield not to temptations for yielding is sin;
Each vict’ry will help you some other to win;
Fight manfully onward, dark passions subdue;
Look ever to Jesus—He’ll carry you through.

Shun evil companions, bad language disdain;
God’s name hold in rev’rence, nor take it in vain;
Be thoughtful and earnest, kind-hearted and true;
Look ever to Jesus—He’ll carry you through.

To him that o’er-cometh God giveth a crown;
Thru faith we will conquer tho often cast down
He who is our Savior our strength will renew
Look ever to Jesus—He’ll carry you through.

Chorus:
Ask the Savior to help you, comfort, strengthen and keep you;
He is willing to aid you—He will carry you through.

BUT DELIVER US FROM EVIL: alla rhusai (2SAMM) hemas apo tou ponerou: (1 Chronicles 4:10; Psalms 121:7,8; Jeremiah 15:21; John 17:15; Galatians 1:4; 1 Thessalonians 1:10; 2 Timothy 4:17,18; Hebrews 2:14,15; 1 John 3:8; 5:18,19; Revelation 7:14-17; 21:4)

Literally "deliver us ourselves away from the evil (one)"

J C Ryle explains that in the last section of this sixth index sentence

We are taught to ask God to deliver us from the evil that is in the world, the evil that is within our own hearts, and not least from the evil one, the devil. We confess that, so long as we are in the body, we are constantly seeing, hearing and feeling the presence of evil. It is about us, and within us, and around us on every side. We entreat him who alone can preserve us, to be continually delivering us from its power (John 17:15).

Deliver (4506) (rhuomai from rhúo = to draw, drag along the ground) (Click in depth study of rhuomai) means to draw or snatch to oneself and invariably refers to a snatching from danger, evil or an enemy. This basic idea of rescuing from danger is pictured by the use describing a soldier’s going to a wounded comrade on the battlefield and carrying him to safety (he runs to the cry of his comrade to rescue him from the hands of the enemy). Rhuomai emphasizes greatness of peril from which deliverance is given by a mighty act of power.

Deliver is in the aorist imperative which is a call (command) for urgent, effective action. That children of God can approach His throne boldly with verbs in the form of commands is absolutely amazing grace!

Evil (4190) (poneros from ponos = labor, sorrow, pain) describes evil in active opposition to good and that which corrupts others. It means actively harmful, hurtful, evil in effect or influence. In the present verse the definite article "tou" ("the" in Greek) precedes poneros which literally would be translated "the evil", the specific evil, which in turn is felt by many expositors to be synonymous with Satan, the essence of evil. And thus many of the Bible versions will render it "the evil one" (Amplified) or "the Evil One" ("the Pernicious One", Wuest). (See related study of diabolos)

INDEX SENTENCE: NUMBER SEVEN

[FOR YOURS IS THE KINGDOM AND THE POWER AND THE GLORY FOREVER. AMEN.]: [hoti sου estin e basileia kan e dunamis kai e doxa eis thous aionas amen]:   (Mt 6:10; Exodus 15:18; 1 Chronicles 29:11; Psalms 10:16; 47:2,7; 145:10-13; Daniel 4:25,34,35; 7:18; 1 Timothy 1:17; 6:15-17; Revelation 5:13; 19:1) (28:20; Numbers 5:22; Deuteronomy 27:15-26; 1 Kings 1:36; 1 Chronicles 16:36; Psalms 41:13; 72:19; Psalms 89:52; 106:48; Jeremiah 28:6; 1 Corinthians 14:16; 2 Corinthians 1:20; Revelation 1:18; 3:14; 19:4)

J C Ryle explains and then admonishes us writing that...

We declare in these words our belief that the kingdoms of this world are the rightful property of our Father; that to him alone belongs all “power”; and that he alone deserves to receive all “glory.” And we conclude by offering to him our hearts, giving him all honor and praise, and rejoicing that he is King of kings, and Lord of lords.

And now let us examine ourselves and see whether we really desire to have the things which we are taught to ask for in the Lord’s Prayer. Thousands, it may be feared, repeat these words daily as a form, but never consider what they are saying. They care nothing for the “glory,” the “kingdom,” or the “will” of God: they have no sense of dependence, sinfulness, weakness, or danger; they have no love or charity towards their enemies. And yet they repeat the Lord’s Prayer! These things ought not to be so. May we resolve that, by God’s help, our hearts shall always go together with our lips! Happy is the person who can really call God “Father” through Jesus Christ the Saviour, and can therefore say a heartfelt “Amen” to all that the Lord’s Prayer contains.

D A Carson has a succinct summary of the problems found with this beautiful doxology writing that...

The doxology-"for yours is the kingdom and the power and the glory forever. Amen"-is found in various forms in many MSS (manuscripts) The diversity of what parts are attested is itself suspicious (for full discussion, cf. Metzger, Textual Commentary pp. 16-17; cf. Hendriksen, pp. 337f.); and the MS (manuscript) evidence is overwhelmingly in favor of omission-a point conceded by Davies (Setting, pp. 451-53), whose liturgical arguments for inclusion are not convincing. The doxology itself, of course, is theologically profound and contextually suitable and was no doubt judged especially suitable by those who saw in the last three petitions a veiled allusion to the Trinity: the Father's creation and providence provides our bread, the Son's atonement gives cures our forgiveness, and the Spirit's indwelling power assures our safety and triumph. But "surely it is more important to know what the Bible really contains and really means, than to cling to something not really in the Bible, merely because it gratifies our taste, or even because it has for us some precious associations" (Broadus). (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing) (Bolding added)

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A Kitten from Heaven - A kitten belonging to a Romanian pastor became stranded in a tree. To get it down, the pastor threw a rope over the branch and tied it to his car's bumper. Driving slowly forward, he pulled the branch down to within reach. Just then the rope snapped and the frightened feline went flying through the air and was nowhere to be found.

The next day the pastor met a neighbor. "You'll never believe what happened yesterday!" she exclaimed. "My little girl had been begging for a kitten, but I told her she could have one only if Jesus gave it to her. So she ran outside, knelt down, and prayed, 'Jesus, please give me a kitty of my very own to love and care for. Amen.' Just then a kitten with paws outstretched fell right out of heaven!"

Whether or not this story is true, it makes the point that asking is basic to prayer. Jesus taught His disciples to say, "Give us," "Forgive us," "Deliver us" (Mt. 6:11-13). But our asking must always be based on a desire to please God and to advance His purposes on earth (vv.9-10,13). James said, "You ask and do not receive, because you ask amiss, that you may spend it on your pleasures" (Jas. 4:3). That's why we must learn about God from His Word. Then our asking will glorify Him. --D J De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Pray on, then, child of God, pray on;
This is your duty and your task.
To God the answering belongs;
Yours is the simpler part--to ask. --Chisholm

God always gives us what we ask--or something better

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Contact With Another World - A group of scientists are directing their thoughts and needs into the heavens, but not to the God of the Bible. They have calculated that as many as fifty million civilizations may exist somewhere in space, and they believe that some of them may have found methods to improve our lives and control the time of death. In November, 1974, these scientists, using special technology, beamed a message to a cluster of stars on the outer edge of our galaxy. But even if that signal were picked up, they estimate that it would take forty-eight thousand years for an answer to come back.

To Christians, these efforts seem ridiculous and destined to failure. Yet those scientists are serious about their efforts, while we, who do have contact with "another world," sometimes act as if our prayers are not heard. Every child of God has the opportunity to get in touch, not with other creatures, but with the Creator Himself! We have immedi­ate access through prayer to the One who stretched out all the galaxies in the heavens. He hears us the instant we pray and answers according to His will. Through the wonderful privilege of prayer, every Christian can come to One who is all-powerful, who listens in heaven, and who can and does change the affairs of people.

In light of our relationship to Him, we can send our messages to heaven with renewed confidence, because we know personally our God-listener. —M. R. De Haan II (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

When we bend our knees to pray,
God bends His ear to listen.

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The Anaconda - Lorrie Anderson, missionary to the head-shrinking Candoshi Shapra Indians of Peru, was looking for a quiet place for her daily time of Bible reading and prayer, so she went down by the edge of the river. After reading the Bible, she took up her prayer list. Eyes closed, she did not see the deadly anaconda weaving through the water until it struck, burying its fangs into her flesh. It withdrew to strike, hitting her arm again and again as it held her, screaming, in its coils. It reared up for the death blows. Then suddenly the giant snake, never known to release its prey, relaxed its grip and slithered off through the water. While Lorrie was being treated, a witch doctor from a nearby village burst into the hut and stared at her. She couldn’t believe Lorrie had survived. She said her son-in-law, also a witch doctor, had chanted to the spirit of the anaconda that morning and sent it to kill the young missionary. “I’m certain,” Lorrie said, “that except for the protection of God, it would have worked.”

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