And lead us not into temptation, but deliver us from the evil one.' Sermons Matthew 6:13 (first part) Point out that the word "lead" is not an exactly correct rendering, and but for long use would be pretty certainly a somewhat misleading one. The plain meaning of the petition is that we may be spared the conflict and the danger and the pain of temptation, so far as may be accordant with Divine wisdom and the Divine will. Hence a very old version renders "carry," and the Revised Version renders "bring;" and for this may be substituted such other words as "put," or "place." Though indeed circumstances, as we call them (and God certainly uses not unfrequently the ministry of circumstance), may be largely described as partaking of the nature of leading, yet the last intended implication of the petition is that God would, by unconscious leading, betray us into temptation, so that we should be more liable to fall by it. Consider - I. THE NATURE OF THE THING CALLED TEMPTATION. 1. It is not the word rightly used, unless the person is free to choose, to do, or to refuse to do. 2. It is not the word rightly used, unless the thing that tempts is for some reason evil - evil not necessarily in itself, but for us at the time being. 3. It involves our facing what is either intrinsically evil, or in this sense evil; wishing or being inclined to wish or liable to wish it; and finally either mastering and banishing the wish, or yielding to it, and turning it into action. II. THE OBJECTS OF TEMPTATION. 1. To reveal to the nature of an inquiring, intelligent being what forces there are without him, for good or for bad, in this world. 2. To reveal to that nature the forces that are within it also; and to waken its knowledge as much of their difference in kind as of their existence. III. THE USES OF TEMPTATION. 1. To challenge, determine, fix the tone and direction of the character of any and every person. 2. To strengthen greatly, by decision and by exercise, goodness, if temptation is resisted and mastered; or if the opposite, at any rate to acquaint the sufferer with what is going on in his life. IV. THE JUSTIFICATION OF PRAYING AGAINST THE ORDEAL OF TEMPTATION. 1. Such praying expresses a very permissible, just, modest distrust of self. It expresses the opposite of self-confidence. 2. It expresses a just and natural dread of being worsted of our worst enemy. 3. It expresses a justifiable shrinking from the conflict, and the pain of being tempted, even if we are not victims to the danger of it. That "the cup may pass away" we know is a lawful and even hallowed prayer, if coupled with submission still to the Divine will, and with the resolute drinking of it if it be still held to our lips. Such praying may be regarded as the fit response also to the most gracious utterances of all the ages; e.g. "Like as a father pitieth his children... for he knoweth our frame, and remembereth that we are dust." - B.
And lead us not into temptation. 1. This prayer recognizes temptation as part of the discipline of life.2. It traces temptation to the source whence it originates. 3. It intimates that temptation generally results in sin. 4. It expresses on our part a shrinking from temptation through a sense of weakness. 5. It is a joyful acknowledgment of God's power and strength to rescue us. (F. Edwards, B. A.) I. THOSE TEMPTATIONS THAT ARE RELATED TO GOD HIMSELF.1. Persons who are unhappy often murmur against the government of God. 2. To "withhold prayer before Him. II. THOSE TEMPTATIONS RESPECTING MANKIND. 1. They are tempted to hate their race. 2. A determination to change their position. 3. A temptation to destroy their enemies. III. THE TEMPTATION THAT COMES UPON 'THE UNHAPPY THEMSELVES. 1. To obtain unlawful information respecting their destiny. 2. To secure an oblivion of their wretchedness. 3. To seek to obtain relief by suicide. (J. Blackburn.) I. If God, provoked thereto by our careless-hess, doth justly bring us into, or doth let us enter into temptation, we shall infallibly run into many grievous sins and mischief. II. We continually NEED GOD'S INSTRUCTION TO GUIDE US, God's hand to uphold us, God's care to guard us. (1) (2) (3) (4) (Isaac Barrow, D. D.) II. The petition is not the effect of sloth, but a wise provision for our safety, and we thereby only desire to be discharged from such trials as make our perseverance not only difficult, but doubtful. III. We, in this petition, desire God to excite our own care and watchfulness. Humility, caution, and charity are the several lessons which we are taught in the right use of this prayer. (Thomas Mangey.) 1. It implies that our Father is our Leader. 2. We make this appeal to our Father with a sense of His nearness. II. This petition comes from the fear that when, in answer to the last petition, our sins are forgiven, WE SHALL BE TEMPTED TO SIN AGAIN. III. We thus pray because we know that our PATH ABOUNDS WITH INSTRUMENTS AND OCCASIONS OF TEMPTATION. 1. In business. 2. By the habits of society. 3. We may be led into temptation by retiring from the world. 4. We may be so led even when we feel most secure from it by communion with God. IV. It implies a SENSE OF OUR OWN TEMPTABLENESS. V. THAT WE HAVE NO WILL TO GO INTO TEMPTATION UNLESS IT BE THE WILL OF GOD TO LEAD US INTO IT. (Dr. Stanford.) 1. Inducement to sin. 2. Afflictions or trials are temptations in the sense of being tests of faith. 3. Temptation for the distinct purpose of testing (Genesis 22:1). II. WHAT IS MEANT BY ASKING GOD NOT TO LEAD US INTO TEMPTATION. III. CONSOLATION for the tempted. 1. Temptation is not sin. 2. Temptation is not peculiar to the individual. 3. Christ Himself was tempted. 4. The prayer is presented to our Father. IV. PRACTICAL LESSONS: 1. We should not go into temptation. 2. We must resist temptation in the way Christ Himself has appointed. 3. We should specially guard weak places in our defence. 4. Turn stumbling-blocks into stepping-stones. 5. We should not bring others into temptation. (Newman Hall, LL. B.) 2. We are concerned about the safety of others as well as our own. 3. When you notice the sins and failings of your fellow-Christians, remember they were tempted. 4. The special temptations of the believer. 5. The most gifted, perhaps the most tempted. 6. The safety of the believer. 7. Jesus protects us by His loving sympathy, faithful intercession, and by the gift of the Holy Spirit. (Dr. Saphir.) II. WHAT IS TO BE UNDERSTOOD by this petition. It does not imply exemption from temptation. The Lord likes to know the reality of the grace of His people. Leads them to watchfulness. God does not entice men to sin. A wise prayer. A holy prayer. (J. H. Evans.) 1. There are temptations that arise from the power of Satan. 2. From the world. 3. From within the Christian. II. THE PETITION. 1. The entire exemption of the believer from temptation would be exemption from some of the greatest blessings of his life. 2. We are not to infer that God can solicit men to evil. 3. The prayer is that God would, by His providence, keep His child out of the way of temptation. 4. That God would either weaken the power or remove entirely all existing temptation. 5. It is a petition that God would not withdraw His restraining check from the believer. 6. It asks to be preserved from the great tempter. III. PRACTICAL CONCLUSIONS: 1. While praying not to be led into temptation, we should be watchful against voluntarily running into it 2. The unselfishness of the petition — "us." 3. It is offered in the name of the Tempted One. (Dr. O. Winslow.) I. TEMPTATION GENERALLY, as belonging of necessity to the condition of moral agents. The word temptation suggests moral experiment for good or evil. It has come to mean invitation to sin. Exposure to illusory suggestions is only what the analogy of natural government would lead us to expect. In our ordinary worldly interests what attractiveness appears to hang about a wrong course of conduct, whilst difficulty seems ever to dissuade us from what is right. We find that men are free to stand or fall. II. IN WHAT SENSE GOD CAN BE SAID TO LEAD US INTO TEMPTATION, 1. When God brings us providentially into the neighbourhood of hurtful influences. 2. When He allows temptations to come upon us with all their unmitigated force without restraining influences. God never leads us into temptation to make us fall. III. How much of the leading into temptation is DUE TO OURSELVES. 1. The blame is our own when we without cause expose ourselves to any moral hazzard. 2. When we allow ourselves to be carried away by sinful conformity to the world. 3. When we do not habitually restrain those tendencies and appetites, without which any temptation would be powerless. IV. The BENEFICIAL ENDS for which our temptations may be permitted. 1. In order to the trial of our religious sincerity. 2. In order that God may get honour to Himself by our successful resistance. 3. The mercifulness of those permitted trials, in that our very failures may conduce to our greater spiritual humility. We should never separate the prayer for deliverance from the pledge to keep ourselves. (D. Moore, M. A.) (J. Vaughan, M. A.) (Newman Hall, LL. D.) (Newman Hall, LL. D.) (Newman Hall, LL. D.) (Dr. Stanford.) (Dr. Stanford.) 2. Temptation is a necessary element in a life of probation, such as our life on earth is. 3. It is a useful discipline to brace our energies and increase our strength. 4. If successfully overcome they confirm our graces and become helps in the way to heaven.God may be said to lead us into temptation — 1. By the dispensations of His providence. 2. By giving Satan permission to tempt us. 3. When He leaves us to ourselves.Lessons: 1. To know and acknowledge our own weakness. 2. Temptation not a thing to be courted, but feared. 3. Cannot be avoided by the saintliest. 4. Are under God's control. 5. We must pray against temptations, especially such aa we feel we are most likely to fall under. 6. To prayer we must add watchfulness. 7. We must avoid the seducing opportunities of evil. 8. How many lead themselves into temptation. 9. We must be content to deny ourselves some things that are lawful if we would not be lead to the commission of what is unlawful, 10. We mast be jealous about the approaches of temptation. 11. We must beware of little temptations. 12. We must listen to the slightest whispers of conscience. 13. We must remember "the devil varies his temptations to suit the changing circumstances of our life. 14. The consciousness of our own individual danger must not make us insensible to the need of our brethren. (F. C. Blyth, M. A.) (South.)If you would not be drowned, what do you so near the waterside. (Baxter.) (C. H. Surgeon.) 2. This petition does not mean that we should ask God to give us an easy time. 3. Temptations are just as liable to come to men from things that are good as from things that are bad. What is nobler than industry well applied — property — regulated anger? These are full of temptations to avarice, etc. The Divine conception of life is that it is a conflict. 4. Modes of resisting temptation. Many of them are to be forestalled. We are to watch against weak hours. A safeguard against temptation is the strengthening of the natural antagonisms of the passions; over against cruelty lies benevolence, etc. (Beecher.) II. THE EVIL OF SIN IS GREATER THAN THE EVIL OF TEMPTATION. 1. Because it separateth us from God. Poverty, sickness, blindness, loss of goods — let a man be never so low, yet, if in a state of grace, the Lord taketh pleasure in him. 2. Because it depriveth us of God, who is the fountain of our comfort. 3. It reproveth our folly. We complain of other things, but do not complain of sin, which is the greatest evil. The evil of affliction is but for a moment; like rain, it drieth up of its own accord; but the evil of sin is for ever, unless it be pardoned and taken away. Sin is the cause of all the evils of affliction; therefore, when we complain, we should complain not so much of the smart, as of the cause of it. (Thomas Manton, D. D.) 2. It regards our personal deliverance from evil as our great need. 3. It leaves with God the decision as to what is evil. 4. It leaves with God both the mode and time of the desired deliverance. 5. It recognizes our dependence on God for this desired deliverance. (F. Edwards, B. A.) (1) (2) (3) (4) II. We absolutely request of God that He, in His mercy, would also deliver and free us from (1) (2) (3) (4) (5) (6) III. We are hereby taught not to be studiously punctual and particular in oar prayers, as if God needed our information, or were apt to neglect the particulars concerning our good. (Isaac Barrow, D. D.) 2. It is the natural language of the human heart. It is the utterance of fear. 3. It is the prayer of wise self-distrust. 4. It must always be a prayer springing from our trust in God. 5. The prayer now beet)rues an aspiration, a prophecy. It gathers up all the great hopes and faiths of the gospel. (W. Hubbard.)This prayer implies — I. That we are living in a world in which is the presence of evil. II. That those who use it are under a sense of being in bondage to evil. III. Nothing less than the omnipotent arm of God can deliver us from this evil. IV. That nothing can be satisfying to the Christian but the entire expulsion of evil from the world. V. Let our petition be presented in fervent faith of an answer. (W. Dodsworth.) 1. From the evil of sin. 2. From the evil of the world. 3. From evil men. 4. From the Evil One. 5. A daily prayer: what evil one day may expose us to. (Dr. O. Winslow.) 1. The existence of orders of beings superior to the human race is antecedently probable; as those below us, so some above. Scripture confirms this. 2. What are the limits of this agency, and how are the personal attributes requisite for its success to be reconciled with our notions of a finite being? Satan has some form of access to the heart, he has insight into our ruling mental tendencies. II. The MEANS USED by Satan for the carrying on of his designs. 1. Our enemy is personal. 2. He avails himself of outward accidents to stir up motions to evil. 3. When he cannot find, he seeks to make, occasions of sin. 4. He turns our permitted enjoyments into evil; our friendship, our religious feelings. III. The provisions made for our deliverance from this adversary, 1. The restraints constantly put upon the tempter in the exercise of his own power. 2. A gracious Father has provided many forms of unseen and unknown deliverance. 3. God more generally delivers His children from the adversary by enabling them to deliver themselves. We must resist (1) (2) (D. Moore, M. A.) I. EVIL IS AROUND AND WITHIN US. II. Evil has a central unity — "the evil." III. WHO delivers. God delivers in Christ. IV. The promise involved in the petition. In the resurrection delivered from evil. (Dr. Saphir.) 1. The true suppliant will try to see evil from the point of view from which God sees it. 2. There is no good which has not in its constitution some evil, so there is no evil that is not mingled with some good. 3. An enlightened man will leave the time and way of deliverance to God. 4. God's plan is by ransom; He delivered Christ to evil that He might deliver you from it. 5. The believer's liberty, sanctity, and rest. (J. Vaughan, M. A.) II. The evil caused by yielding to the evil one — THE RESULT OF SIN. III. The evil in OURSELVES. (Newman Hall, LL. B.) 1. Not the world. 2. Not affliction. 3. Not death. 4. But sin. II. NOTES ON THE PETITION. 1. In offering this petition we have to keep in mind the whole connection — connect it with the prayer for forgiveness, with the prayer against temptation. 2. We offer this prayer in that Jesus is the medium of deliverance. 3. This prayer fits the lips of Christians in a time when old sins seem to recover new power. 4. Our thoughts rush forward to the day when this prayer for deliverance from evil will have its finished and perfect answer. (Dr. Stanford.) (F. C. Blyth, M. A.) 2. If we cry for deliverance it is because we have a lingering recollection of a promise that there will be a Deliverer. 3. But God's children intelligently offer this prayer to the Divine Father; they feel that He is not the Author of evil. 4. As brethren we pray this petition: the successive generations have used it. 5. Estimate the price paid for deliverance; not silver and gold. (Dr. Cumming.) (Dr. Stanford.) 1. If this be granted all other blessings are comprehended in it. 2. It will grant us the gift of perseverance. 3. It presupposes all that has gone before. (F. C. Blyth, M. A.) 1. God's kingdom is universal over all men or things, over all persons in the world. 2. It is special. Which notes His relation to the saints. It is the duty of a king to defend his subjects and provide for their welfare. II. The POWER. Titles without power make authority ridiculous. We can ask nothing but what God is able to give — yea, above our asking. III. The GLORY. The honour and glory of all will redound to God, the comfort accrueth to us. IV. The DURATION. For ever. All excellencies which are in God, are eternally in God. (Thomas Manton, D. D.) I. Thou hast a perpetual and unmoveable authority whereby justly to dispose of all things; an indefectible and irresistible power, whereby Thou canst effect whatever seems just and good to Thee. II. Therefore we profess only to rely upon, and seek help from, Thee; with hope and confidence we address ourselves to Thee for the supply of our needs. III. Thine is the glory; all honour and reverence, all love and thankfulness, are due unto Thee, therefore we render our adorations and acknowledgments to Thee. (Isaac Barrow, D. D.) I. The KINGDOM — "Thine." 1. By eternal right. 2. By assuaging wrath. 3. By infinite purchase. II. THINE IS THE POWER. 1. Upon the intellectual world. 2. Upon the political world. 3. Upon the ecclesiastical world. 4. Upon the invisible world. III. THINE IS THE GLORY. (T. Mortimer, M. A.) 2. That the power by which our desires are brought about is Divine, and not human. 3. That our certainty of success is based upon our faith in God. 4. That our confidence in our prayers ought not to waver. 5. That our prayers ought always to be confirmed and ratified by ourselves. (F. Edwards, B. A.) I. WHAT IS HERE ASCRIBED TO GOD. The kingdom. The glory. II. THE ADVANTAGES ARISING FROM THIS ASCRIPTION OF PRAISE. We shall feel that we have presented to God the strongest arguments to ensure an answer to our prayers. We should be encouraged to expect great things in answer to our prayers. We shall feel how eternal and unchangeable is the basis upon which our expectation rests. We shall feel calm and hopeful after prayer, whatever the circumstances in which we are placed, or our views of the world around us, (W. O. Lilley.) 1. Of nature. 2. Providence. 3. Grace. 4. Glory. (Dr. O. Winslow.) 1. Praise is the most disinterested form of religious worship. 2. It is a divinely appointed type of devotion because of its inspiring and elevating influence upon the mind of the worshipper himself. 3. Praise comes nearest to the worship of heaven. II. Those CHARACTERISTICS of His holy nature and ground for which we are here taught to show forth His praise. 1. We ascribe to the object of our adoration boundless and universal sovereignty. 2. We are instructed to make grateful mention of His omnipotence. 3. His glory. 4. But our doxology rises in the majesty of its ascriptions — dominion, power, glory — for ever. (D. Moore, M. A.) 1. Prayer ends in praise. Our God who sees the end from the beginning, sees praise in every petition. 2. Praise is the language of the soul in communion with God. 3. It is the culminating point of prayer. 4. The doxology is an argument. 5. Praise is faith and more than faith, it is an anticipation of heaven. 6. The great bond of union is praise. 7. Praise is God's gift. II. THE THREEFOLD ASCRIPTION OF PRAISE. 1. There is the kingdom. 2. The power. 3. The glory. III. THE KINGDOM, POWER, AND GLORY, AS BELONGING TO THE TRIUNE GOD. IV. FOR EVER. (Dr. Saphir.) II. An argument in prayer. III. An ascription of praise. (Newman Hall, LL. B.) 1. All prayer should gather itself up and crown itself in praise. 2. Praise should not be for gifts and graces, but for what God is in Himself. II. AN ARGUMENTATIVE doxology. "For thine," etc. It establishes a plea for every petition. III. The virtue and sufficiency of prayer lie in a threefold recognition of God. 1. His kingdom — perfect, sovereign, regal. 2. True prayer never stops to ask how. 3. It fixes itself on the glory of God. (T. Vaughan, M. A.) 2. It announces God's truth and faithfulness. 3. It is the name of Christ. 4. It is the seal of prayer. 5. It is the voice of faith. 6. It is the answer of a good conscience. 7. It is a renewal of our dedication to God. (Dr. Saphir.) 2. Christ is the amen of the Father's holiness. 3. Christ is the amen of the Father's sovereignty. 4. Christ is the amen of the Father's will. 5. Christ is the amen of the Father's bestowment. 6. Christ is the amen of the Father's forgiveness. 7. Christ is the amen of the Father's guidance. 8. Christ is the amen of the Father's deliverance. 9. Christ is the amen of the Father's eternal kingdom and power and glory. (R. W. Percival, M. A.) 1045 God, glory of 8603 prayer, relationship with God 2027 Christ, grace and mercy The Lord's Prayer June 16. "Ye Cannot Serve God and Mammon" (Matt. vi. 24). August 27. "Take no Thought for Your Life" (Matt. vi. 25). November 21. "Consider the Lilies How they Grow" (Matt. vi. 28). June 10. "Your Heavenly Father Knoweth Ye have Need" (Matt. vi. 32). February 12. "But Seek Ye First the Kingdom of God, and his Righteousness, and all These Things Shall be Added unto You" (Matt. vi. 33). Consider the Lilies of the Field 'Thy Kingdom Come' 'Thy Will be Done' The Cry for Bread 'Forgive us Our Debts' 'Lead us not into Temptation' 'Deliver us from Evil' 'Thine is the Kingdom' Hearts and Treasures Solitary Prayer The Structure of the Lord's Prayer 'Our Father' 'Hallowed be Thy Name' Trumpets and Street Corners Fasting Two Kinds of Treasure Anxious Care |