079. Chapter 74: The Sixth Petition: And Lead us not into Temptation, but Deliver us from Evil

------------ CHAPTER SEVENTY-FOUR ------------ The Sixth Petition: And Lead us not into Temptation, but Deliver us from Evil A Christian desires to perform all that he prays for; that is, if it pertains to matters where his activity is appropriate. To pray without a desire to be active is mocking with God. To be active without prayer does not yield good results, since we are not capable of doing anything spiritual in and of ourselves. In the first three petitions the Lord Jesus teaches us to pray for three great matters: that God‘s Name be hallowed, His kingdom come, and His will be done. As supplicants ourselves, we are involved in the execution of these matters. Therefore we cannot pray for them unless we are willing to effect them in our station in life. In order to be a means in effecting these matters, however, we must be in a condition in which we are fit according to soul and body to effect them. Since we ourselves are neither fit for this nor are able to acquire these qualifications in and of ourselves -- God alone being able and willing to grant them -- the Lord Jesus teaches us in the last three petitions, having presented in the first three petitions the matters which are to effected, to pray for the qualifications which are needed for the execution of these matters. To that end it is requisite that our bodies function and be in good condition -- food and raiment being needful for that purpose. This we request in the fourth petition: "Give us this day our daily bread." Furthermore, in order that the first three matters be effected it is also requisite that we be in a reconciled state with God and be at peace with Him, for God does not deem His enemies worthy of effecting such great matters. Moreover, man can neither approach unto God in an unreconciled state, have fellowship with Him, nor do anything for the Lord. His consciousness of sin would cause him to be fearful of God and prompt him to flee from Him. Therefore, the Lord Jesus taught in the fifth petition to pray to be in a state of reconciliation and peace with God: "Forgive us our debts." Since spiritual life is feeble, faith is weak, and the soul has but little strength; since it has pleased the Lord, to a greater or lesser degree, to give his enemies free reign against him; and since those enemies are shrewd, evil, tireless, and powerful, a believer is in fear that the enemies would hinder him in the execution of those matters which he so greatly delights in, and render his heart incapable of doing anything spiritual -- yes, lead him into sin. Therefore the supplicant flees to the Lord for help in order that he might be preserved in a state of holiness and thus be fit to effect these three great matters. The Lord Jesus teaches us to pray for this in the sixth petition: "Lead us not into temptation," etc. The Twofold Nature of This Petition In these words we do not find two petitions, but only one. There is but one subject with which we are exercised here and about which we utter a twofold petition. First of all, there is a petition for the preservation from evil, and secondly, a petition to be delivered from evil. The petition to be kept from evil is expressed in these words: "And lead us not into temptation." First of all we have the subject, temptation, and secondly the invocation, lead us not into it. The last three petitions are all connected with the conjunction "and," for a Christian is in need of all three dispositions in order both to pray the first three petitions as well as to effect them. If one of these dispositions is lacking, he will not be fit to do so. All three must always coalesce.
The Subject of This Petition: Temptation The subject is temptation. The Greek word peirazein signifies trial. "And this He said to prove him" (John 6:6); "Thou hast tried them which say they are apostles" (Revelation 2:2). It also signifies "to examine": "Examine yourselves, whether ye be in the faith" (2 Corinthians 13:5). Most often it signifies "to tempt": "For in that He Himself hath suffered being tempted, He is able to succour them that are tempted" (Hebrews 2:18). From this word the word peirasmos (= temptation) is derived, which is used here. Temptation can originate with 1) God, 2) Man 1:3) the world, and 4) the devil.

God Tempts

God is said to tempt or prove man. God tempted Abraham when He commanded him to sacrifice his son (Genesis 22:1); He proved Israel with the manna (Exodus 16:4); and He tried David (2 Samuel 24:1) and Hezekiah (2 Chronicles 32:31). It is not as if God would thus become acquainted with certain matters or outcomes, for all things are naked and opened before Him and He knows man‘s thoughts from afar. Rather, He does so to make matters known to either the person himself or to others -- thus conveying what good or evil is to be found in man. It was thus that Job‘s patience, Abraham‘s obedience, David‘s weakness, and Hezekiah‘s pride became manifest, to their humiliation, the comfort of others, and to prompt others to caution. God proves His own by either temporal prosperity or adversity in order to ascertain whether He is all-sufficient to them and their only confidence; whether they believe the providence of God in each individual matter; whether they love His will; or whether they have the courage to put their trust in His promises. The Lord also tries His own with spiritual temptations by the withdrawal of His Spirit, light, comfort, and opportunities, in order to cause them to live by faith alone -- in reliance upon His Word -- and continually receive Him as their strength.

Man the Tempter Man tempts God, other men, and himself.

(1) Man tempts God if we limit Him as far as time, manner, and measure are concerned, dictating to Him how and in what manner matters are to transpire: "Yea, they turned back and tempted God, and limited the Holy One of Israel" (Psalms 78:41). We limit Him when we are not satisfied with His common way of providence, but instead require a miracle from God, something extraordinary, above and beyond the course of nature. "Yea, they spake against God; they said, Can God furnish a table in the wilderness" (Psalms 78:19); "The children of Israel also wept again, and said, Who shall give us flesh to eat" (Numbers 11:4). Thus, the Jews tempted Christ: "Master, we would see a sign from Thee. But He answered and said unto them, An evil and adulterous generation seeketh after a sign" (Matthew 12:38-39). This also occurs when we set up certain conditions before we shall believe -- if we insist on a certain measure of contrition, illumination, sanctification, or assurance. Thomas did this: "Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe" (John 20:25). This is a dreadful sin. "Ye shall not tempt the Lord your God" (Deuteronomy 6:16); "Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents" (1 Corinthians 10:9). This does not apply to a meditating upon the wonders which God has done of old in order to strengthen us in great distress by reflecting upon God‘s omnipotence and faithful care for His own, and thus in a more lively sense to submit to that which pleases the Lord.

(2) Man proves other men by convincing them of their sinful state and thus to lead them to conversion and to Christ. In this respect the elders prove the members: "Do not ye judge them that are within" (1 Corinthians 5:12). Or, we can tempt other men to commit evil by leading them into situations in order to cause them to fall, and bring them to sin and shame. "Woe unto him that giveth his neighbor drink ... and makest him drunken also, that thou mayest look on their nakedness!" (Habakkuk 2:15). We furthermore do so when we draw our neighbor out in order to get him to speak so that we may thus catch him in his words. "And, behold, a certain lawyer stood up, and tempted Him, saying, Master, what shall I do to inherit eternal life" (Luke 10:25); "Then went the Pharisees, and took counsel how they might entangle Him in His talk. Tell us therefore, What thinkest Thou? Is it lawful to give tribute unto Caesar, or not" (Matthew 22:15;Matthew 22:17). Such will praise a person, show him great friendship, or urge him to be valiant -- all of this, however, to cause him to stumble.

(3) Man proves himself positively when he considers whether or not he possesses grace in truth. The apostle commands this: "Examine yourselves, whether ye be in the faith; prove your own selves" (2 Corinthians 13:5). Such, in order not to deceive themselves, pray that the Lord would uncover them: "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting" (Psalms 139:23-24). Man can also tempt himself toward evil when he carelessly brings himself into circumstances which could have been avoided, and of which we know that they have generally caused us to sin; when we yield to minor sins; when we entertain idle thoughts; when we postpone the performance of a specific duty; and when we debate about a sin as to whether or not we are permitted to do this, or whether such and such is indeed a great sin. James speaks of this tempting of self: "But every man is tempted, when he is drawn away of his own lust, and enticed" (James 1:14). The World as Tempter The world tempts converted and unconverted alike to commit sin. It does so by holding before them all manner of entertainment; by promising advantage and profit, as well as friendship, love, esteem, and honor. If that does not succeed, it will threaten with evil, harm, shame, persecution, etc. Even though one worldly person will tempt another worldly person to sin, the church in general, and each believer individually, are its primary focus. The latter are to view themselves as sheep among the wolves. They are therefore not to trust anyone, but must always be on their guard when they are among worldly people. The Lord Jesus foretold them that they have nothing but evil to expect from the world and worldly people. "In the world ye shall have tribulation" (John 16:33). The Lord Jesus also teaches them that they are to be on their guard: "But beware of men" (Matthew 10:17). We read furthermore: "Beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness" (2 Peter 3:17). To that end the Lord Jesus gave this golden counsel: "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves" (Matthew 10:16). The Devil as Tempter The devil also tempts man. The unconverted are in his power; he rules over them and they are captive under him at his will. He exerts all his power to cause believers to fall by way of temptations, however, and he consequently also bears the name of tempter (Matthew 4:3), the enemy (Matthew 13:39), the adversary (1 Peter 5:8), and the devil (James 4:7). His temptations are most subtle, and they are therefore referred to as "the wiles of the devil" (Ephesians 6:11). He searches out where and when the believer is weak, and he adjusts himself accordingly to present his temptations, then in this and then in that manner. To advance all his temptations at once would not be possible and would not be effective with many. He knows the constitution of the body as well as its vulnerability; he knows the sin most likely to be committed, and he knows in what circumstances we must at all times be to do so. Along with this he interjects thoughts and mental images in our imagination whereby he endeavors to make us think about such thoughts, stimulating our lusts by such reflections. As much as he is permitted, he will create situations in which he knows that we have frequently fallen. Then when the soul is troubled about falling into sin, he tries to seduce her from one sin to the next. He knows how to camouflage sin in such a subtle manner, or presents it as being so desirable that our lusts are stirred up. At the very outset he stirs man up and urges him to make haste -- to make haste so that man will not have time to direct one thought toward God. Once the sin has been committed, he tries to bring this person to despair, by suggesting: "Such a life cannot coexist with grace; you are not born again; you do not have true faith; for you there is no grace; your sin is too great; you have committed the sin against the Holy Ghost." Subsequent to this he will terrify them in a variety of ways. For a more comprehensive treatment of the temptations of the devil we refer you to a later section in this chapter entitled: "The assaults of the devil." This we must know, however: the devil can neither compel nor cause man to sin. All he can do is to suggest, entice, and create situations. Thus, man himself is the cause of those sins which he commits, and may therefore not blame the devil. Furthermore, the devil is not always the instigator; rather, man himself is generally the initiator. The Request Relative to Temptation

Thus far we have seen what temptation is. Now we are to consider what activity is being requested relative to this subject, namely, temptation: "Lead us not into temptation." We hereby supplicate that God our Father would not do so. God leads His children, to and in the way of salvation -- without which they would never obtain salvation. "And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known" (Isaiah 42:16); "I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go" (Isaiah 48:17). The Lord Jesus is called their captain (Hebrews 2:10;Hebrews 12:2). Believers pray that they may be led by the Lord: "Lead me in Thy truth" (Psalms 25:5); "Teach me to do Thy will; for Thou art my God: Thy Spirit is good; lead me into the land of uprightness" (Psalms 143:10). For on the one side they know their weakness, and the deviousness, wickedness, and violence of the enemies; and on the other side they know the Lord‘s power and goodness. They pray that the Lord would illuminate them, continually show them the way, exhort and stir them up to enter upon that way, support and govern them by His power, and not forsake them until they have reached their goal. They pray that they may be led in such a way. However, the invocation relates to not being led into temptation. The Lord our God is holy and whatever He does is holy: "His work is honourable and glorious" (Psalms 111:3). All that He executes is righteous: "Even so, Lord God Almighty, true and righteous are Thy judgments" (Revelation 16:7). All that is unrighteous is far removed from God. There is no unrighteousness in Him. Let no one accuse God when he is tempted to evil and falls as a result of this. "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil" (James 1:13). God Himself does neither tempt anyone with evil nor to commit evil. When God tempts someone, this always occurs in an incomprehensible and holy manner -- with holy purposes or thereby to manifest His righteousness and goodness, and thus to the glory of His Name, before angels and men, they being witnesses of those deeds.

Trials Sent by God are of a holy Nature God tries both the ungodly and godly in a holy manner. He tries the ungodly:

(1) When He withdraws His gifts which have been abused, such as common illumination, conviction, and His restraining influence. "But the Spirit of the Lord departed from Saul" (1 Samuel 16:14).

(2) When He, as righteous Judge, gives man -- who is nothing but sin, desires to do nothing but sin, and cannot do anything but sin -- over to himself, the consequence of being unwilling to hear Him. "So I gave them up unto their own hearts‘ lust: and they walked in their own counsels" (Psalms 81:12).

(3) When He gives a man over to the devil so that he governs this man according to his will: "... who are taken captive by him at his will" (2 Timothy 2:26).

(4) When man -- while being subject to these judgments and due to continual sinning and a continual going against his conscience -- is hardened so that he becomes insensitive to sin and a fear for punishment. This judgment God executed upon Pharaoh: "And I will harden Pharaoh‘s heart" (Exodus 7:3). A man who is in such a condition and in whom God permits all manner of inclinations to arise, will fall into every sin until the righteous wrath of God destroys him.

God tries His children with a holy objective and in a holy manner. This occurs:

(1) When the Lord gives free reign to the tempters -- be it the devil, the world, or the flesh -- to assault His children in various ways. It was thus that God gave the devil free reign with Job (even though there were limitations) (Job 12:1-25), as well as with David (2 Samuel 24:1).

(2) When God withholds His gracious influence and sustaining power -- of which the church complained: "O Lord, why hast Thou made us to err from Thy ways, and hardened our heart from Thy fear" (Isaiah 63:17). When a child of God is thus deprived of God‘s help, and is thus assaulted by his enemies -- and if both grace and spiritual life are but feeble -- he is in danger indeed!

(3) When God permits certain situations to arise in which he should have remained standing, and he is then not on his guard. If his emotions and lusts are stirred up, and he then departs from the fear of God, obedience, and the love of God, he will be tossed about as a top, and be led about by his flesh, being swept along from the one sin to the next (even to sins toward which he had no natural inclination beforehand). What a tragic situation this is! What would be the end if God were not to deal with him again and restore him? A child of God must be fearful of such a condition and pray against it.

What is Implied When the Godly Pray: “Lead Us Not into Temptation” When we pray, "Lead us not into temptation," we are not praying for the averting of all temptations or trials resulting from a spiritual or physical cross, or from all circumstances in which we would be able to fall. This is God‘s way with all His children whereby He humbles them, exercises them in the battle against the enemies, and sanctifies them. Rather, the petition is as follows: "Neither let the temptation get a hold of nor have power over us; do not withdraw Thy Holy Spirit from us; do not give us over to ourselves when opportunities for sin manifest themselves. When the enemies assault us and seek to toss us to and fro and sift us as wheat, let us then not be overpowered by the temptation. Do not let us be ensnared so that unrighteousness would gain the upper hand; neither give us over to evil inclinations nor to the lusts of our corrupt heart. For where would this not bring us? If, however, it pleases Thee to let situations arise and that snares are laid for us everywhere, and if devils and worldly people in a subtle or evil way scheme to catch us, keep us from falling and lead us by Thy Spirit. Give us strength to remain standing, so that by our fall our own soul be not mortally wounded, the godly be neither grieved nor offended, and Thy Name and true godliness be not blasphemed." Such was David‘s prayer: "O keep my soul, and deliver me: let me not be ashamed; for I put my trust in Thee. Let integrity and uprightness preserve me; for I wait on Thee" (Psalms 25:20-21); "O forsake me not utterly" (Psalms 119:8); "Let not them that wait on Thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek Thee be confounded for my sake, O God of Israel" (Psalms 69:6).

Thus, the petition not to be led into temptation is indicative of:

(1) a knowledge and an acknowledgment of the sinfulness of our heart and our weakness to resist temptations;

(2) a hatred and an aversion for sin and a fear for falling into sin;

(3) a love for communion with God, which is affected and obscured by a falling into sin; as well as a love for the honor of God‘s Name, the reputation of godliness, and the joy of the godly;

(4) faith in God‘s care for His own, and in God‘s omnipotence to give them strength to subdue the enemies in their assaults; as well as faith in the goodness of God as rendering Him willing to do this, and His veracity that He will do it, having promised to hear and answer prayer. The Second Part of the Petition: But Deliver us from Evil The first portion of this petition having been dealt with, the preservation from evil, we shall now consider the second part, the deliverance from evil. The first part relates to the future, whereas the second part relates to the present. These two portions of the petitions are conjoined by the adversative "but." From this it is evident that the latter differs from the first, but nevertheless is related to the first. The manner in which there is a distinction and relationship is contingent upon the interpretation of the word "evil" -- that is, how this is to be understood. "Evil" (poneros) signifies the devil: "... then cometh the wicked one ... the tares are the children of the wicked one" (Matthew 13:19;Matthew 13:38). The world is referred to as evil: "... this present evil world" (Galatians 1:4), which is said to lie in wickedness, that is, to be entirely evil: "... and the whole world lieth in wickedness" (1 John 5:19). The heart of man is said to be evil: "Take heed, brethren, lest there be in any of you an evil heart of unbelief" (Hebrews 3:12). This evil heart is filled with wickedness: "An evil man out of the evil treasure bringeth forth evil things" (Matthew 12:35). In the heart of the natural man there is nothing but wickedness: "Every imagination of the thoughts of his heart was only evil continually" (Genesis 6:5). Also, sinis referred to as that which is evil: "Abhor that which is evil" (Romans 12:9). Since these four -- the devil, the world, the heart of man, and sin -- are called evil, the question is who or what is to be understood by "evil" here. The Word “Evil” Defined The supplicant is a child of God who addresses God as Father and greatly desires the glorification of God‘s Name, the well-being and extension of God‘s kingdom, and the doing of God‘s will. To that end he requests temporal support for himself and all the godly, so that, due to poverty, they would not be a reason for slander to the ungodly and they themselves would not be overcome by cares. He prays to continually be in a state of peace and reconciliation in order that they may run their course with joy and liberty before God and man. Furthermore he prays that they would not encounter any snares or stumbling blocks whereby they could be ensnared or over which they would fall. To that end he prays that they may be delivered from all that would hinder them in the way of godliness. It is all this which is here denominated as evil. By the word "evil" must primarily and preeminently be understood, not the devil, for then both portions of this petition would almost be identical, but our sinful nature, the sins which easily beset us, the law of sin which is in our members, and sin with all its manifestations. Thus, both the contradistinction with and the relationship to the first portion of this petition is clear. As long as sin has much power in man, the least temptation causes him to fall; however, when the image of God has been more restored, Christ has been formed in the soul, and the heart has increased in desire, life, and holiness, man will remain standing in temptation that much better. Furthermore, what would it profit man if he would not encounter any temptations at all and would in the meantime continue in his sinful disposition? The supplicant abhors the monster of sin, cannot tolerate it, but requests to be delivered from it. Also, the

Greek word rusai yields further emphasis. The Greek have several words whereby they express deliverance, and the word which they use here means "to extract," or "to deliver by way of extraction." Sin must be extracted: "And if thine eye offend thee, pluck it out, and cast it from thee" (Matthew 18:9); "... in putting off the body of the sins of the flesh" (Colossians 2:11). (Extracting is implied here even though the vocabulary differs.) We thus pray: "Deliver us from the sinful disposition of heart and its sinful manifestations." This is not contradicted by the fact that there is an article here: tou ponerou -- as if this were to refer to a person and thus to the devil. For this article is also used with the word "sin": "The whole world lieth (ἐν τῷ πονηρω) in wickedness" (1 John 5:19). We consider the most correct view to be that tou ponero is neuter rather than masculine, and that in this instance the word "evil" includes both sin and all that is evil. The meaning of this petition is therefore: Keep us in the future so that we shall not succumb to the power of temptation and be caused to fall thereby. Furthermore, deliver us from this present sinful disposition of soul and the sins which issue forth therefrom. An Unconverted Person Is not Able to Pray this Petition As an unconverted person cannot pray any petition since he has no desire for any of these, he likewise also cannot pray this petition. This is all the more true since he can be most clearly convinced that not only is he without desire for the matters comprehended in this petition, but that it is all his desire and delight to live in sin. He does not want sin to be extracted from him. Instead, he draws unrighteousness to himself with the cords of vanity, and sin as with heavy wagon ropes. He has no fear that he will fall into temptation; he even seeks it out and eagerly involves himself in it, for sinning is his delight -- as long as it does not result in harm or injury. When such a person therefore says to God. "Lead us not," etc. ..., then he lies in the presence of an omniscient God and mocks Him. For if he would truly express what is in his heart, he would say: "Grant me opportunities to engage in many delightful and expedient sins, for they are my delight." Such a person ought no longer to pray this petition to God, lest he tempt Him. Instead, he ought either to continue without prayer to his destruction, or else repent and then offer the petition, "Lead us not into temptation!" The Godly are Not Always in a Frame to Pray This Petition A godly person also is not always in a frame to pray this petition. In order to have liberty, he must always regain his composure and modify his behavior when he intends to pray. Thus he must specifically turn within before he prays this petition, and examine himself as to whether his heart cleaves to a given sin -- whether there is a sin which presently holds him captive, he is not forsaking, and he is not valiantly resisting so that he may desist from and strive against it. If someone is in such a condition, he will have no liberty to approach to God, for his heart condemns him. It is thus essential that we are fully opposed to sin in general as well as to such and such a specific sin which torments us most -- even though we have no strength against it and we are able to deduce from our disposition as well as from experience, that we can fall into this again unless we receive further strength from above. For then are we able to ask for help and pray, "Lead us not into temptation." This Petition Must be Prayed in All Earnestness This petition therefore ought to be most earnestly prayed by us, for:

(1) If we are no partakers of this disposition and these matters, we are not even capable of praying the other petitions -- much less do them. However, upon having received what we petition for here, we shall be fit for everything. As the first petition is the objective of all things, so is this petition the disposition from which and whereby we must strive to attain that objective -- as well as render the use of the means profitable.

(2) Furthermore, how dreadful is sin! It is a breach of the binding obligation which the Lord has imposed upon man -- an obligation which man himself readily acknowledges. To sin is to be disobedient to the majestic Lord and to despise His awe-inspiring character, doing so in His presence and while He observes it. We commit sins from which we would be kept by the presence of a man -- yes, even a child. Indeed, it is an act of utter contempt toward God when we are neither concerned about His wrath nor His judgments. Is anything more dreadful imaginable?

(3) Sin deforms the soul, and makes her despicable, hateful, and abominable -- more than we can even think or express.

(4) And what sorrows it engenders! God withdraws Himself and leaves the person over to himself. His precious soul is tossed about day and night due to loss of freedom, instability, fear, anxiety, and restlessness.

(5) The one sin begets the other, and those in turn beget others -- and where would sinning end?

(6) Sinning does not merely consist in the committing of transitory evil thoughts, words, and deeds, but it injures spiritual life itself. It becomes more feeble and weaker, and a person becomes less fit to live godly and to turn from sin. You know all this, believers. Ought you therefore not to be fearful and anxious about sin, and knowing your impotence, ought it not to cause you to cry out to the Lord, "Deliver me from evil! Deliver me; wash me; sanctify me, oh sanctify me, for I must be holy as Thou art"? The Bitterness of Succumbing to the Power of Temptation To succumb to the power of temptation is the most bitter thing that can befall a godly person. When a godly person, who already has but little strength, succumbs to a sinful frame, yields to sin more than he commonly does, and is thoughtless, careless, and shoddy in his conduct, he is in a frame which renders him vulnerable to temptations. When the tempter is then permitted by God to assault such a person and employ his wickedness, subtleties, devices, and practices; when the opportunities are there for this person to be wrathful, proud, unrighteous, impure, and to deny his confession either due to fear, lust, or whatever else; and if God departs from him, deserts him, and leaves him over to himself, his lusts will become lively and vehement and toss him about as dust in a whirlwind. This cannot be resisted, for both intellect and judgment have no say in this; his burning lusts are in control. Even if spiritual life manifests itself in some measure and counsels and groans against this -- even then things nevertheless proceed as if he were without his senses. The running horses cannot be held back. What all can a man not be led into? It can lead him into things for which he had no desire his entire life -- yes, which he abhorred. When man falls due to temptation, it is frequently not limited to one fall. And even if he wishes to refrain and regain previous tenderness, there is no strength. God hides Himself, temptations are renewed, lusts stir by renewal, and he is overcome once more -- until the Lord visits him by renewal and draws him out of this. However, the previous tenderness of heart, the enjoyment of peace, communion with God, and a shining forth with holiness are still far removed. Sorrow, tears, anxiety, prayer, wrestling, a following hard after the Lord, and a renewed stumbling are the order of the day. Who would not be fearful of such a condition? Therefore, pray continually, "Lead us not into temptation!" The Motivation for This Petition The praying of this petition issues forth from a hatred and aversion for sin, from the experience of our inability to remain standing, and out of love for a pure and unspotted life. If this motivates us to pray thus, it must also render us active to remain in that condition. Temptations, when they come, will have no effect upon such when they come. Such have a perfect heart which longs for nothing else but continual union and fellowship with God. The world, and all that appears to be attractive and delightful in the world, must be banished from the heart, and the Lord alone must be all-sufficient to us -- and must be the object of our joy, delight, love, and fear. Even if we cannot carry this out according to our wishes, we must always seek to preserve the choice, the intention, and the exercises. If we do not proceed in this from the heart, in all our doing no progress will be made; we shall be vulnerable to temptations and the most insignificant occasion will cause us to fall. If, however, the heart is perfect toward the Lord, and we conduct ourselves in the presence of God, then we will be strengthened against temptations. "He that is begotten of God keepeth himself, and that wicked one toucheth him not" (1 John 5:18).

Prayer and Work Must Also be Combined

Prayer and work must be combined; a Christian desires to perform what he prays for, and endeavors to do as much as he is able. When he prays, "Lead us not into temptation," then he must refrain from leading himself into temptation. We lead ourselves into temptation,

(1) when we do not flee those circumstances in which we have frequently fallen, but rather seek them out, or, upon their occurrence consciously yield to them, there being neither need nor obligation to avail ourselves of them. Such circumstances can vary greatly and may either pertain to someone‘s disposition, calling or other situations. To some the company of given individuals is harmful, to others dining engagements, to others the use of ordinary means, and for others at times solitude. We must flee from these things that can be avoided, or else we lead ourselves into temptation. If we cannot avoid those situations in which we have frequently fallen, being under obligation by divine commandment, we must be very much on our guard to keep our hearts diligently by bridling our tongue, yielding in specific cases, standing firm for God‘s cause, and arming ourselves with sincerity and caution. When we conduct ourselves in this way, the temptation will have less effect upon us.

(2) when we use lawful and ordinary things too frequently and thoughtlessly.

(3) when we cherish vain thoughts and find our delight in them -- even if they pertain to natural matters.

(4) when upon having sinned, we do not immediately arise, but either through carelessness, discouragement, unbelief and rejection of our spiritual state -- or else due to finding delight in sin -- remain where we are, so that sin gains in strength.

(5) when we reflect upon thoughts which suddenly enter our mind -- be it concerning a sin in which we find delight, unbecoming thoughts of God and divine things, or dreadful interjections. We shall thereby lose a good spiritual frame, and in an evil spiritual frame we are susceptible to temptation. Against all these a Christian must be watchful and strive, being active in faith: "Watch and pray, that ye enter not into temptation" (Matthew 26:41); "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist stedfast in the faith" (1 Peter 5:8-9).

Guarding Against Temptation Do you wish to be protected against temptation? First, give heed to your heart and the thoughts proceeding from it: "Keep thy heart with all diligence" (Proverbs 4:23). Secondly, place a watch before your eyes: "I made a covenant with mine eyes" (Job 31:1), and pray: "Turn away mine eyes from beholding vanity" (Psalms 119:37).

Thirdly, close your ears to vain talk and backbiting: "Be not deceived: evil communications corrupt good manners" (1 Corinthians 15:33); "Also take no heed unto all words that are spoken" (Ecclesiastes 7:21). Fourthly, give heed to your tongue; govern it carefully and circumspectly. "I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle" (Psalms 39:1). Also pray: "Set a watch, O Lord, before my mouth; keep the door of my lips" (Psalms 141:3). If you do not give heed to your heart and your external senses, you will continually succumb to temptation. If, however, you are thus on your guard and if you walk carefully, then, while praying and striving, you will walk surely, conquer the enemies, and inherit the crown of life. The Conclusion of the Lord’s Prayer The third division of this prayer is its conclusion. "For Thine is the kingdom, and the power, and the glory forever. Amen." The papists and some others omit this and contest it. However, the sacred text itself, the practice of the first church and of generations following, as well as similar expressions in other texts of the divine Scriptures ought to convince them and confirm us in our usage of them.

(1) We can view this conclusion as the basis upon which the supplicant has received liberty and upon which he leans; for God, his Father, has command over all creatures, is omnipotent to give the supplicant what he desires, and is glorious and majestic in His Being -- it being the supplicant‘s objective to magnify Him.

(2) We can view this conclusion as a motive toward prayer. It is common with prayers recorded in Scripture that motives are used whereby the supplicant quickens and spiritualizes his desires. He is thus supplicating God to grant him the matters which he desires -- since He is ruler over all and can do everything by His power -- and that the receipt of the desired matters would be to the glorification of His Name, He being worthy of this. Or: "We have prayed this for the church, the kingdom of grace; this is Thine and therein Thou dost desire to be glorified. Therefore hear our prayer!"

(3) It can also be viewed as an enlargement of and an urgent plea related to the last petition that God would not lead us into temptation, but deliver us from evil, for He has all authority and power over both the tempters and the ones being tempted. He is thus able to sustain the latter by His omnipotence, to restrain the tempters, and to grant the tempted one a steadfast and holy heart. However, this is not to be limited to the last petition only, but is applicable to this prayer in its entirety.

Thine is the kingdom. This is indicative of God‘s majesty, exousia, authority, and dominion over everything, all of which is immediately subject to Him. This is most gloriously expressed by king David: "Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O Lord, and Thou art exalted as Head above all. Both riches and honour come of Thee, and Thou reignest over all; and in Thine hand is power and might" (1 Chronicles 29:11-12). God has sovereign dominion over both the kingdom of power and of grace, and of glory.

"... and the power (dunamis)." God does not only have a just claim upon everything and authority over everything, but in the Lord there is also strength and power to rule over all that is His, protect His own, grant them their desires, punish the enemies, and execute whatever He wills. "I am the Almighty God" (Genesis 17:1). The godly acknowledge this: "But our God is in the heavens: He hath done whatsoever He hath pleased" (Psalms 115:3); "Now unto Him that is able to do exceeding abundantly above all that we ask or think" (Ephesians 3:20).

"... and the glory." God is glory and majesty in Himself -- even if there were neither heaven, nor earth, nor any creature. God‘s glory is revealed in all His works, both in nature as well as in grace. The angels and the souls of the just made perfect praise and glorify Him as they witness His glory. However, in His goodness God has also willed that He be glorified upon earth. The unconverted neither are acquainted with the glory of God, nor do they have any desire to witness, praise, or magnify it. However, God has formed His people in order that they would show forth His praise; He has drawn them out of the power of darkness in order that they would show forth His praises. In all their activity they have God‘s glory in view; it is their chief delight. "Every day will I bless Thee; and I will praise Thy name for ever and ever. Great is the Lord, and greatly to be praised; and His greatness is unsearchable. One generation shall praise Thy works to another, and shall declare Thy mighty acts. I will speak of the glorious honour of Thy majesty, and of Thy wondrous works" (Psalms 145:2-5). The supplicant says: "Thine is the kingdom; Thou art worthy that everything would glorify Thee." Since true supplicants have this in view, they pray, expecting that God will hear their prayer.

"... forever!" The kingdom, the power, and the glory are the Lord‘s from eternity to eternity; by Him there is neither change nor shadow of turning. He is always the same: always glorious, omnipotent, and majestic. The believers upon earth -- from Adam until Christ‘s coming to judgment, from generation to generation -- declare: "Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever" (Revelation 5:13). The Meaning of the Word “Amen”

"...Amen." This is a Hebrew word which means truth. Sometimes it is used singularly, and sometimes it is repeated: Amen andAmen. At times it is used singularly and at times with an addition: Amen, Hallelujah; Amen, Oh Lord; Amen, the Lord do thus.

(1) Sometimes it is an approbation and a subscribing to what has been said. "And all the people shall answer and say, Amen" (Deuteronomy 27:15); "And all the people answered, Amen, Amen, with lifting up their hands" (Nehemiah 8:6). This approbation indicates that we comprehend the matter, as well as that we wish and desire it. "Else ... how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest" (1 Corinthians 14:16).

(2) Sometimes it is expressive of a strong desire for a matter, and a desire that it be thus and come about as such: "That I may perform the oath which I have sworn unto your fathers. ... Then answered I, and said, So be it, O Lord" (Jeremiah 11:5).

(3) Sometimes it signifies veracity, certainty, and steadfastness -- upon which one can rely and trust in. "For all the promises of God in Him are yea, and in Him Amen" (2 Corinthians 1:20). The believing supplicant who has prayed everything with both his understanding and his heart, acknowledges the veracity and certainty of God‘s promises, that He will hear prayer -- and particularly this prayer: "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them" (Mark 11:24); "And this is the confidence that we have in Him, that, if we ask any thing according to His will, He heareth us: and if we know that He hear us, whatsoever we ask, we know that we have the petitions that we desired of Him" (1 John 5:14-15). The supplicant has prayed with his heart, knows that the matters he has prayed for are according to God‘s will, believes the goodness, omnipotence, and veracity of God, expects the fulfillment of his desire (subjecting himself to its time, manner, and measure), and longingly adds to this: "Amen, so be it; it shall most certainly be true." "He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. Amen" (Revelation 22:20).