Matthew 6:13

KJV

And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

KJV (with Strong's)

And {G2532} lead {G1533} us {G2248} not {G3361} into {G1519} temptation {G3986}, but {G235} deliver {G4506} us {G2248} from {G575} evil {G4190}: For {G3754} thine {G4675} is {G2076} the kingdom {G932}, and {G2532} the power {G1411}, and {G2532} the glory {G1391}, for {G1519} ever {G165}. Amen {G281}.

Complete Jewish Bible

And do not lead us into hard testing, but keep us safe from the Evil One. For kingship, power and glory are yours forever. Amen.'

Berean Standard Bible

And lead us not into temptation, but deliver us from the evil one.’

American Standard Version

And bring us not into temptation, but deliver us from the evil one.

Commentary

### SUMMARY
Matthew 6:13 concludes the Lord's Prayer, a foundational model for Christian petition and praise. This verse encapsulates a profound dual plea: first, for divine protection against the overwhelming power of temptation and the insidious influence of evil, acknowledging human vulnerability; and second, a magnificent doxology that powerfully affirms God's eternal sovereignty, omnipotence, and inherent majesty, grounding all petitions in His ultimate authority and worthiness.

### CONTEXT
* **Literary Context:** This verse serves as the culmination of the Lord's Prayer, which Jesus presents as an exemplary pattern for His disciples' prayer life within the broader discourse of the [Sermon on the Mount](/matthew/5-7 "Matthew 5-7 - The Sermon on the Mount"). Following petitions for God's hallowed name, the arrival of His kingdom, daily provision, and forgiveness of sins, this final request addresses the spiritual dangers inherent in human existence. It marks a transition from dependence on God for daily sustenance and moral cleansing to a profound reliance on Him for protection against spiritual adversaries and the allure of sin. The doxology, though a later textual addition to some manuscripts, functions liturgically to shift the focus from human need back to God's supreme worthiness and ability to answer, echoing the pattern of praise found throughout biblical prayers.
* **Historical & Cultural Context:** In first-century Jewish thought, prayer was a central component of religious life, often spontaneous but also structured, as seen in synagogue prayers like the Amidah. Jesus' teaching on prayer, including this verse, would have resonated with His Jewish audience's understanding of God's active involvement in the world and His role as a deliverer. The concept of "temptation" (πειρασμός, *peirasmós*) was understood broadly, encompassing both trials that test faith and enticements to sin. The idea of "evil" (πονηροῦ, *ponērou*) could refer to abstract wickedness or, more pointedly, to the personified "evil one," Satan, reflecting a worldview keenly aware of spiritual forces. The concluding doxology, while likely a later liturgical accretion rather than part of Jesus' original words in Matthew's earliest textual tradition, reflects the deeply ingrained Jewish practice of concluding prayers with affirmations of God's sovereignty and glory, a practice evident in ancient Jewish prayers and synagogue liturgy.
* **Key Themes:** Matthew 6:13 significantly contributes to several key themes within the Sermon on the Mount and the broader Gospel. It underscores the theme of **absolute dependence on God**, emphasizing that believers cannot overcome sin and evil by their own strength but require divine intervention. It highlights **God's protective providence**, revealing Him as the one who guards His people from spiritual harm and provides a way of escape from overwhelming trials, aligning with the teaching that God is faithful and will not allow us to be tempted beyond what we can bear, as seen in [1 Corinthians 10:13](/1_corinthians/10-13 "1 Corinthians 10:13 - God Provides a Way of Escape"). Furthermore, the doxology powerfully reinforces the theme of **God's supreme sovereignty and glory**, reminding believers that all prayer is ultimately directed to a God who possesses all "kingdom, power, and glory," echoing the praise found in [1 Chronicles 29:11](/1_chronicles/29-11 "1 Chronicles 29:11 - David's Prayer of Praise") and serving as a foundational truth for the entire prayer. This verse also implicitly touches on **spiritual warfare**, acknowledging the reality of evil and the need for divine deliverance from its influence.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Temptation (Greek, _peirasmós'_):** From G3986, this word denotes "a putting to proof (by experiment (of good), experience (of evil), solicitation, discipline or provocation); by implication, adversity." It encompasses both testing (which can strengthen faith) and enticement to sin. The prayer is not asking God to prevent all trials, but to guard us from being led into situations where the temptation to sin becomes overwhelming or where we might succumb to evil.
* **Evil (Greek, _ponērós'_):** From G4190, this term describes something "hurtful, i.e. evil (properly, in effect or influence)." It can refer to abstract wickedness, sin, or calamity. Crucially, in its masculine form (as it appears here, πονηροῦ), it can also refer to "the devil" or "the evil one." The petition thus seeks deliverance from both the pervasive nature of evil in the world and the personal agency of Satan.
* **Glory (Greek, _dóxa'_):** From G1391, this word signifies "glory (as very apparent), in a wide application (literal or figurative, objective or subjective):--dignity, glory(-ious), honour, praise, worship." In the context of the doxology, it refers to God's inherent radiance, majesty, and renown, acknowledging His supreme worthiness of all praise and adoration.

#### Verse Breakdown
* **"And lead us not into temptation":** This is a humble plea for divine guidance and protection. It does not imply that God actively tempts people to sin, as [James 1:13](/james/1-13 "James 1:13 - God Does Not Tempt") clarifies. Rather, it is a request for God to prevent us from entering or being overcome by circumstances where we might be enticed to sin, or to provide a way of escape when trials arise, recognizing our human weakness and susceptibility.
* **"but deliver us from evil":** This clause serves as a powerful counter-petition to the first. It seeks active rescue and liberation. The term "evil" (πονηροῦ, *ponērou*) can be understood as abstract wickedness or, more specifically, "the evil one," Satan. Thus, the prayer is for comprehensive deliverance from all forms of spiritual harm, whether from the schemes of the adversary or the pervasive influence of sin and its consequences in the world.
* **"For thine is the kingdom, and the power, and the glory, for ever. Amen.":** This concluding doxology is a profound affirmation of God's absolute sovereignty and majesty. While it is not present in the earliest and most reliable Greek manuscripts of Matthew, it was widely adopted in early Christian liturgy and reflects a deep theological truth. It attributes to God eternal dominion ("the kingdom," G932, *basileía*), omnipotence ("the power," G1411, *dýnamis*), and inherent splendor ("the glory," G1391, *dóxa*), eternally ("for ever," G165, *aiṓn*). "Amen" (G281, *amḗn*) signifies "so be it," expressing affirmation and agreement with the preceding declaration. This doxology shifts the focus from human need to God's ultimate worthiness and ability, grounding all petitions in His supreme authority.

#### Literary Devices
Matthew 6:13 employs several effective literary devices. The structure itself is a form of **Parallelism**, specifically **Antithetical Parallelism**, contrasting "lead us not into temptation" with "but deliver us from evil." This highlights the two facets of the petition: prevention from falling into sin and active rescue from its clutches or source. The entire prayer, including this verse, functions as a **Model Prayer**, providing a template for how believers should approach God in petition and praise. The concluding doxology is a powerful example of **Affirmation** and **Ascription**, where divine attributes of kingdom, power, and glory are explicitly attributed to God. The use of "Amen" at the very end serves as a strong **Affirmation** and **Conclusion**, sealing the prayer with a declaration of truth and agreement.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 6:13 stands as a profound theological statement on human dependency and divine sovereignty. It teaches that while God does not tempt us, He allows us to be tested, and in those tests, we must rely on His grace to avoid succumbing to sin. The prayer for deliverance from evil acknowledges the reality of spiritual warfare and the active malevolence of "the evil one," underscoring the need for God's protective hand in a fallen world. The doxology, regardless of its textual history, beautifully articulates the biblical truth that God is the ultimate sovereign, possessing all authority, strength, and inherent majesty. This affirmation transforms prayer from a mere list of requests into an act of worship, reminding us that God's character and reign are the ultimate basis for our hope and petitions.

* [1 Corinthians 10:13](/1_corinthians/10-13 "1 Corinthians 10:13 - God Provides a Way of Escape from Temptation")
* [2 Thessalonians 3:3](/2_thessalonians/3-3 "2 Thessalonians 3:3 - God's Faithfulness and Deliverance from Evil")
* [1 Chronicles 29:11](/1_chronicles/29-11 "1 Chronicles 29:11 - David's Prayer of Praise to God's Sovereignty")

### REFLECTION AND APPLICATION
Matthew 6:13 invites believers into a deeper posture of humility and reliance on God. It compels us to acknowledge our inherent weakness and susceptibility to temptation, prompting us to seek divine intervention daily. This prayer is not a passive request but an active declaration of trust in God's power to protect us from the allure of sin and the schemes of the enemy. It reminds us that spiritual vigilance is crucial, but ultimately, our victory comes from God's deliverance. Furthermore, the doxology teaches us that true prayer is always God-centered, beginning and ending with an acknowledgment of His supreme authority and worthiness. It shifts our focus from our problems to His power, instilling confidence that the God who reigns eternally is fully capable of answering our deepest needs and delivering us from all evil. This verse encourages us to live in constant awareness of God's protective presence and His ultimate sovereignty over all circumstances.

#### Questions for Reflection
* **How does acknowledging your vulnerability to temptation influence your daily prayer life?**
* **In what specific areas of your life do you most need God's deliverance from "evil" (whether abstract wickedness or the influence of the evil one)?**
* **How does the doxology ("For thine is the kingdom, and the power, and the glory, for ever. Amen.") reframe your understanding of prayer and God's ability to answer?**
* **What practical steps can you take to "lean not into temptation" but instead actively seek God's guidance and protection?**

### FAQ
**Does "lead us not into temptation" mean God tempts us?**

Answer: No, the phrase "lead us not into temptation" does not imply that God actively tempts people to sin. The Bible clearly states in [James 1:13](/james/1-13 "James 1:13 - God Does Not Tempt") that "God cannot be tempted by evil, nor does he tempt anyone." Instead, this petition is a humble acknowledgment of our human weakness and a plea for God's protective guidance. It asks God to prevent us from being led into situations where the temptation to sin would be overwhelming or to provide a way of escape when trials arise, as promised in [1 Corinthians 10:13](/1_corinthians/10-13 "1 Corinthians 10:13 - God Provides a Way of Escape"). It's a prayer for divine intervention to shield us from the enticements of sin and the severe testing of our faith.

**Is the doxology ("For thine is the kingdom...") part of the original Lord's Prayer?**

Answer: Academically, the concluding doxology ("For thine is the kingdom, and the power, and the glory, for ever. Amen.") is not found in the earliest and most reliable Greek manuscripts of Matthew's Gospel. Scholars generally agree it was a later liturgical addition, likely stemming from early Christian worship practices and reflecting a common Jewish way of concluding prayers with praise. While it may not have been part of Jesus' original spoken words as recorded by Matthew, it deeply aligns with biblical theology and the character of God, echoing themes found in passages like [1 Chronicles 29:11](/1_chronicles/29-11 "1 Chronicles 29:11 - David's Prayer of Praise"). Its inclusion in many translations, including the KJV, reflects its long-standing and beloved place in Christian tradition and liturgy, serving as a powerful affirmation of God's eternal sovereignty.

### CHRIST-CENTERED FULFILLMENT
Matthew 6:13 finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the one who perfectly navigated temptation, demonstrating complete obedience to God even in the face of intense spiritual assault. Unlike humanity, who often succumbs, Jesus was "tempted in every respect as we are, yet without sin" ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our High Priest, Tempted Without Sin")). His victory over Satan in the wilderness ([Matthew 4:1-11](/matthew/4-1-11 "Matthew 4:1-11 - Jesus' Temptation in the Wilderness")) and His ultimate triumph on the cross over "the ruler of this world" ([John 12:31](/john/12-31 "John 12:31 - Judgment of the Ruler of This World")) demonstrate His power to deliver us from evil. The prayer for deliverance is answered in Him, for He is "the Lamb of God, who takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Furthermore, the doxology's declaration of God's "kingdom, power, and glory" is profoundly realized in Christ. He is the King of the eternal kingdom ([Luke 1:33](/luke/1-33 "Luke 1:33 - Christ's Eternal Kingdom")), through whom God's power is fully manifested ([Colossians 1:16-17](/colossians/1-16-17 "Colossians 1:16-17 - Christ's Supremacy and Power")), and in whom the glory of God is perfectly revealed ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh and Dwelt Among Us")). Thus, when we pray this prayer, we are not only appealing to God the Father but also acknowledging the saving work and sovereign reign of His Son, Jesus Christ, through whom all deliverance and eternal glory are made possible.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Corinthians 10:13

There hath no temptation taken you but such as is common to man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear [it].

John 17:15

I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

Revelation 7:14

And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

Revelation 7:17

For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

Matthew 26:41

Watch and pray, that ye enter not into temptation: the spirit indeed [is] willing, but the flesh [is] weak.

Revelation 19:1

¶ And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

2 Thessalonians 3:3

But the Lord is faithful, who shall stablish you, and keep [you] from evil.