Mat 6:13, 1Cor 14:16 | Barnes | STEP | Verse 13. And lead us not into temptation . A petition similar to this is offered by David, "Incline not my heart to any evil thing, to practise wicked works with men that work iniquity." God tempts no man See . 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, ( ) 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 , . 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 . 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" (c) "For thine"

Matthew 6:13

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, (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, 1Jn 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 1Cor 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" Jn 17:15 (c) "For thine" Rev 5:12,13

1 Corinthians 14:16

Verse 16. Else. επει. Since; if this is not done; if what is said is not intelligible, how shall the unlearned be able appropriately to express his assent, and join in your devotions?

When thou shalt bless. When thou shalt bless God, or give thanks to him. If thou shalt lead the devotions of the people in expressing thanksgiving for mercies and favours. This may refer to a part of public worship, or to the thanks which should be expressed at table, and the invocation of the Divine blessing to attend the bounties of his providence. Paul had illustrated his subject by prayer and by singing; he now does it by a reference to the important part of public worship expressed in giving thanks.

With the spirit. In the manner referred to above; that is, in an unknown tongue, in such a way that your own heart may be engaged in it, but which would be unintelligible to others.

He that occupieth the room. Is in the place, or the seat of the unlearned; that is, he who is unlearned. On the meaning of the word room, Lk 14:8. To fill a place means, to occupy a station, or to be found in a state or condition.

Of the unlearned, τουιδιωτου. On the meaning of this word, Acts 4:13. Here it means, one who was unacquainted with the foreign language spoken by him who gave thanks. It properly denotes a man in private, in contradistinction from a man in public life; and hence a man who is ignorant and unlettered, as such men generally were.

Say Amen. This word means truly, verily; and is an expression of affirmation (Jn 3:6) or of assent. Here it means assent. How can he pronounce the AMEN; how can he express his assent; how can he join in the act of devotion? This might have been, and probably was, expressed aloud; and there is no impropriety in it. It may, however, be mental--a silent assent to what is said, and a silent uniting in the act of thanksgiving. In one way or the other, or in both, the assent should always be expressed by those who join in acts of public worship.

(d) "giving of thanks" 1Cor 11:24