Church Fathers Commentary Matthew 6:13

"And bring us not into temptation, but deliver us from the evil [one.]" — Matthew 6:13 (ASV)

St. Augustine of Hippo: We should pray not only that we may not be led into evil from which we are currently free, but also that we may be freed from the evil into which we have already been led.

Therefore, it follows, Deliver us from evil.

St. Cyprian of Carthage: After all these preceding petitions, a sentence comes at the conclusion of the prayer that briefly and collectively comprises all our petitions and desires. For there is nothing left for us to ask for after requesting God's protection from evil; once that is gained, we stand secure and safe against all that the Devil and the world work against us. What fear does he have in this life, who has God as his guardian throughout life?¹

St. Augustine of Hippo: This petition, with which the Lord's Prayer concludes, is so extensive that a Christian, in whatever tribulation he is cast, will utter his groans in this petition, shed his tears in it, and both begin and end his prayer with it. And therefore, "Amen" follows, which expresses the strong desire of the one who prays.²

St. Jerome: "Amen," which appears here at the close, is the seal of the Lord's Prayer. Aquila rendered it "faithfully"—we might perhaps say "truly."

St. Cyprian of Carthage: We should not wonder, dearest brethren, that this is God's prayer, seeing how His instruction contains all our petitions in one saving sentence. This was already prophesied by the prophet Isaiah: A short word will God make in the whole earth (Isaiah 10:22).

For when our Lord Jesus Christ came to all, gathering together the learned and the unlearned alike, He set forth the precepts of salvation to every sex and age. He made a complete summary of His instructions so that the memory of His disciples would not be burdened by the heavenly discipline, but could readily accept whatever was necessary for a simple faith.

St. Augustine of Hippo: And whatever other words we may use—whether at the beginning to stir our affections or at the end to deepen them—we say nothing more than what is contained in the Lord's Prayer, if we pray correctly and coherently.³

For the one who says, "Glorify yourself in all nations, as you are glorified among us," what else does he say than, Hallowed be your name? The one who prays, Show your face and we shall be safe (Psalm 80:3), what is it but to say, Let your kingdom come? To say, Direct my steps according to your word (Psalm 119:133), what is it more than, Your will be done? To say, Give me neither poverty nor riches (Proverbs 30:8), what else is it than, Give us this day our daily bread? To pray, Lord, remember David and all his mercifulness! (Psalm 131:1) and, If I have returned evil for evil (Psalm 7:4), what else is it but, Forgive us our debts, as we forgive our debtors? The one who says, "Remove far from me all greediness of the belly," what else does he say but, Lead us not into temptation? The one who says, Save me from my enemies, O my God (Psalm 59:1), what else does he say but, Deliver us from evil?

If you go through all the words of the holy prayers in this way, you will find nothing that is not contained in the Lord's Prayer. Therefore, whoever speaks words that have no relation to this gospel prayer, prays carnally. I do not know why we should not call such a prayer unlawful, since the Lord instructs those who are born again to pray only spiritually.

But for the one who prays, "Lord, increase my riches; add to my honors," out of a desire for such things—and not with a view to serving people according to God's will—I think he will find nothing in the Lord's Prayer on which to base such petitions.

Let such a person, then, be restrained by shame from praying for—if not from desiring—such things. But if he is ashamed of the desire, yet the desire overcomes him, he would do better to pray for deliverance from the evil of that desire to Him to whom we say, Deliver us from evil.

This number of petitions seems to correspond to the sevenfold number of the beatitudes.⁴

If it is the fear of God that makes blessed the poor in spirit, for theirs is the kingdom of heaven, let us ask that the name of God be hallowed among people, with a reverent fear that abides forever and ever.

If it is piety that makes the meek blessed, let us pray that His kingdom may come, so that we may become meek and not resist Him.

If it is knowledge that makes blessed those who mourn, let us pray that His will may be done on earth as it is in heaven. For if the body is in harmony with the spirit, as the earth is with heaven, we shall not mourn.

If it is fortitude that makes blessed those who hunger, let us pray that our daily bread be given to us this day, by which we may come to full satisfaction.

If it is counsel that makes blessed the merciful, for they shall obtain mercy, let us forgive our debts, so that our debts may be forgiven us.

If it is understanding that makes blessed the pure in heart, let us pray not to be led into temptation, lest we have a divided heart while pursuing temporal and earthly things, which serve as our test.

If it is wisdom that makes blessed the peacemakers, for they shall be called the sons of God, let us pray to be delivered from evil, for that very deliverance will make us free as sons of God.

St. John Chrysostom: Having made us anxious by mentioning our enemy when He said, Deliver us from evil, He then restores our confidence with the phrase added in some copies: For yours is the kingdom, and the power, and the glory. For if the kingdom is His, no one needs to fear, since even he who fights against us must be His subject. Since His power and glory are infinite, He can not only deliver us from evil but also make us glorious.

Pseudo-Chrysostom: This is also connected with the previous petitions. Yours is the kingdom refers to Your kingdom come, so that no one should say, "God has no kingdom on earth." The power corresponds to Your will be done, on earth as it is in heaven, so that no one should claim that God cannot do whatever He wills. And the glory corresponds to all that follows, in which God's glory is shown forth.

1. Tr. vii. 18
2. Epist., 130, 11
3. Epist., 130, 12
4. Serm. in Mont. ii. 11

Pseudo-Chrysostom: As He had previously taught people to say many lofty things—to call God their Father and to pray that His kingdom might come—so now He adds a lesson of humility when He says, “and lead us not into temptation.”

St. Augustine of Hippo: Some copies read, “Carry us not,”ⁱ which is an equivalent phrase, as both are a translation of the one Greek word, εισενενχεις. Many interpreters say, “Do not allow us to be led into temptation,” as this is implied in the word “lead.” For God does not lead a person Himself, but allows him to be led when He has withdrawn His aid.¹

St. Cyprian of Carthage: This shows that the adversary can do nothing against us unless God first permits him, so that all our fear and devotion ought to be directed to God.²

St. Augustine of Hippo: It is one thing to be led into temptation and another to be tempted. Without temptation, no one can be proven—either to himself or to another—though every person is fully known to God before any trial. Therefore, we do not pray here that we may not be tempted, but that we may not be led into temptation. It is as if someone who was to be burned alive were to pray not that he should not be touched by fire, but that he should not be burned. For we are led into temptation only when temptations come upon us that we are not able to resist.

Therefore, when we say, “Lead us not into temptation,” we are asking that, if deserted by His aid, we may not consent to subtle snares or yield to the overwhelming power of any temptation.³

St. Cyprian of Carthage: In praying this, we are reminded of our own infirmity and weakness, so that no one should presumptuously exalt himself. While a humble and submissive confession comes first and everything is referred to God, whatever we humbly ask for may be supplied by His gracious favor.

St. Augustine of Hippo: When the saints pray, “Lead us not into temptation,” what else are they praying for but that they may persevere in their sanctity? Once this is granted—and the fact that we ask it of Him shows it is God’s gift—every one of the saints maintains his abiding holiness to the end. For no one ceases to hold to his Christian profession until he is first overcome by temptation.⁴

Therefore, we ask not to be led into temptation so that this will not happen to us. If it does not happen, it is because God does not permit it, for nothing is done except what He either does or allows to be done. He is therefore able to turn our wills from evil to good, to raise the fallen, and to direct them into the way that is pleasing to Himself. It is not in vain that we plead to Him, “Lead us not into temptation.”

For whoever is not led into temptation by his own evil will is free from all temptation, for each man is tempted of his own lust (James 1:14). God would have us pray to Him that we may not be led into temptation—even though He could have granted it without our prayer—so that we might be reminded of who it is from whom we receive all benefits.

Let the Church, therefore, observe her daily prayers. She prays that the unbelieving may believe; therefore, it is God who turns people to the faith. She prays that believers may persevere, and God gives them perseverance to the very end.

1. Tr. vii. 18
2. Epist., 130, 11
3. Epist., 130, 12
4. Serm. in Mont. ii. 11