Verse 13. And lead us not into temptation. A petition similar to this is offered by David, Ps 141:4 "Incline not my heart to any evil thing, to practise wicked works with men that work iniquity." God tempts no man See Jas 1:13. This phrase, then, must be used in the sense of permitting. Do not suffer us, or permit us, to be tempted to sin. In this it is implied that God has such control over us and the tempter, as to save us from it if we call upon him. The word temptation, however, (See Barnes "Mt 4:1") means sometimes trial, affliction, anything that tests our virtue. If this be the meaning here, as it may be, then the import of the prayer is, "Do not afflict or try us."

Deliver us from evil. The original, in this place, has the article -- deliver us from THE evil -- that is, as has been supposed, the evil one, or Satan. He is elsewhere called, by way of eminence, the evil one, Mt 13:19; 1 Jn 2:13,14; 3:12.

Deliver us from his power, his snares, his arts, his temptations. He is supposed to be the great parent of evil, and to be delivered from him is to be safe. Or it may mean, deliver us from the various evils and trials which beset us, the heavy and oppressive calamities into which we are continually liable to fall.

Thine is the kingdom. That is, thine is the reign or dominion. Thou hast control over all these things, and canst so order them as to answer these petitions.

Thine is the power. Thou hast power to accomplish what we ask. We are weak, and cannot do it; but Thou art almighty, and all things are possible with thee.

Thine is the glory. That is, thine is the honour or praise. Not our honour; but thy glory, thy goodness, will be displayed in providing for our wants; thy power, in defending us; thy praise, in causing thy kingdom to spread through the earth.

This doxology, or ascription of praise, is connected with the prayer by the word "for," to signify that all these things -- the reign, power, and glory of God -- will be manifested by granting these petitions. It is not because we are to be benefited, but that God's name and perfections may be manifested. His glory is, then, the first and principal thing which we are to seek when we approach him. We are to suffer our concerns to be sunk and lost sight of in the superior glory and honour of his name and dominion. We are to seek temporal and eternal life, chiefly because the honour of our Maker will be promoted, and his name be more illustriously displayed to his creatures. He is to be "first, last, supremest, best," in our view; and all selfish and worldly views are to be absorbed in that one great desire of the soul that God may be "all in all." Approaching him with these feelings, our prayers will be answered, our devotions will rise like incense, and the lifting up our hands will be like the evening sacrifice.

Amen. This is a word of Hebrew origin, from a verb signifying to be firm, secure, to be true and faithful. It is a word expressing consent or strong approbation, a word of strong asseveration. It means verily, certainly, so be it. It is probable that this word was used by the people in the synagogue to signify their assent to the prayer that was uttered by the minister. And to some extent, it was probably so used in the Christian church. See 1 Co 14:16. It may be proper to remark, that this doxology, "for thine is the kingdom," etc., is wanting in many manuscripts, and that its authenticity is doubtful.

{b} "from evil" Joh 17:15 {c} "For thine" Re 5:12,13