John Calvin Commentary Matthew 6:13

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

And lead us not into temptation. Some people have split this petition into two. This is wrong, for the nature of the subject makes it evident that it is one and the same petition. The connection of the words also shows this, for the word but, which is placed between, connects the two clauses together, as Augustine judiciously explains.

The sentence ought to be resolved as follows: That we may not be led into temptation, deliver us from evil. The meaning is: “We are conscious of our own weakness and desire to enjoy the protection of God, so that we may remain impregnable against all the assaults of Satan.”

We showed from the former petition that no one can be considered a Christian who does not acknowledge himself to be a sinner. In the same manner, we conclude from this petition that we have no strength for living a holy life, except to the extent that we obtain it from God. Whoever implores God’s assistance to overcome temptations acknowledges that, unless God delivers him, he will be constantly falling.⁴⁴¹

The word temptation is often used generally for any kind of trial. In this sense, God is said to have tempted Abraham (Genesis 22:1) when He tried his faith. We are tempted both by adversity and by prosperity, because each of them is an occasion of bringing to light feelings that were formerly concealed.

But here it denotes inward temptation, which may be appropriately called the scourge of the devil for exciting our lust. It would be foolish to ask that God keep us free from everything that tests our faith. All wicked emotions that excite us to sin are included under the name of temptation.

Though it is not impossible that we may feel such sharp stirrings in our minds (for, during the whole course of our life, we have a constant warfare with the flesh), yet we ask that the Lord not cause us to be thrown down, or allow us to be overwhelmed, by temptations.

To express more clearly this truth—that we are liable to constant stumbling and ruinous falls if God does not uphold us with His hand—Christ used this form of expression: (μὴ εἰσενέγκὟς), Lead us not into temptation: or, as some render it, Bring us not into temptation.

It is certainly true, as the Apostle James says, that every man is tempted by his own lust (James 1:14). Yet, as God not only gives us up to the will of Satan to kindle the flame of lust, but also employs him as the agent of His wrath when He chooses to drive people headlong to destruction, He may also be said, in a way peculiar to Himself, to lead them into temptation.

In the same sense, an evil spirit from the Lord is said to have seized or troubled Saul (1 Samuel 16:14); and there are many passages of Scripture to the same purpose. And yet we will not therefore say that God is the author of evil, because, by giving men over to a reprobate mind (Romans 1:28), He does not exercise a confused tyranny but executes His just, though secret⁴⁴², judgments.

Deliver us from evil. The word evil (πονηροῦ) may either be taken in the neuter gender, as signifying the evil thing, or in the masculine gender, as signifying the evil one. Chrysostom refers it to the Devil, who is the contriver of everything evil and, as the deadly enemy of our salvation, is continually fighting against us.⁴⁴³ But it may, with equal propriety, be explained as referring to sin. There is no necessity for raising a debate on this point, for the meaning remains nearly the same: that we are in danger from the devil and from sin, if the Lord does not protect and deliver us.

For yours is the kingdom. It is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins.⁴⁴⁴ For it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers, but also to teach us that our prayers, which are here dictated to us, are founded on God alone, so that we may not rely on our own merits.

⁴⁴¹ “Afin qu'i! ne trebusche pas a chacun coup;” — “that he may not reel at every blow.”;” — “that he may not reel at every blow.”

⁴⁴² “Combien que la raison nous en soit incognue;” — “though the reason of them may be unknown to us.”;” — “though the reason of them may be unknown to us.”

⁴⁴³ Chrysostom's words are: — Πονηρὸν ἐνταῦθα τὸν διάζολον καλεῖ Κατ ᾿ ἐξοχὴν δὲ οἱτος ἐκεῖνος καλεῖται διὰ τὴν ὑπερζολὴν τὢς κακίας, καὶ ἐπειδὰν μηδὲν παρ ᾿ ἡμῶν ἀδικηθεὶς ἄσπονδον πρὸς ἡμᾶς ἔχει τὸυ πόλεμον. “He calls the Devil, in this place, THE EVIL ONE. He is, by way of eminence, so called, on account of his superlative wickedness, and because, though he has received no injury from us, he carries on against us an implacable war.” — in this place, THE EVIL ONE. He is, by way of eminence, so called, on account of his superlative wickedness, and because, though he has received no injury from us, he carries on against us an implacable war.” — Ed.

⁴⁴⁴ That part of the Lord's Prayer, which we commonly call the conclusion, is not found in the Gospel by Luke, and its genuineness has been questioned. None of the Latin copies (as Calvin mentions) have it: but even those who have most zealously maintained that it is spurious, admit that it exists in the greater number of the Greek manuscripts. Erasmus, Grotius, Witsius, Griesbach, Matthaei, and Scholz, may be consulted by those who wish to examine the question for themselves, and to hear all that has been said on both sides. Any thing like the summing up of the argument here would exceed the limits of a note. — is not found in the Gospel by Luke, and its genuineness has been questioned. None of the Latin copies (as Calvin mentions) have it: but even those who have most zealously maintained that it is spurious, admit that it exists in the greater number of the Greek manuscripts. Erasmus, Grotius, Witsius, Griesbach, Matthaei, and Scholz, may be consulted by those who wish to examine the question for themselves, and to hear all that has been said on both sides. Any thing like the summing up of the argument here would exceed the limits of a note. — Ed.