The Church Fathers on this verse
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Matthew 6:13Meaning & Commentary from the Church Fathers

And lead us not into temptation. But deliver us from evil. Amen.

Douay-Rheims

και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην

Greek (Byzantine text)

What does Matthew 6:13 mean?

The Fathers stress that God tempts no one but permits trials. Augustine of Hippo explains that we pray not to escape all temptation but not to meet temptations we cannot resist. The evil is, for Theophylact of Bulgaria, the evil one himself, and John Chrysostom finds confidence in the doxology, since even our enemy is subject to God's kingdom.

Summary drawn from the commentaries of the Church Fathers. Based on Euthymios Zigabenos, Augustine of Hippo, Theophylact of Bulgaria, John Chrysostom.

The Church Fathers on this verse

16 Church Fathers comment on this verse · 28 commentaries

John Chrysostom

4th centuryChurch Father

Having made us anxious by the mention of our enemy, in this that He has said Deliver us from evil, He again restores confidence by that which is added in some copies, For thine is the kingdom, and the power, and the glory, since if His be the kingdom, none need fear, since even he who fights against us, must be His subject. But since His power and glory are infinite, He can not only deliver from evil, but also make glorious.

As He had above put many high things into men’s mouths, teaching them to call God their Father, to pray that His kingdom might come; so now He adds a lesson of humility, when He says, and lead us not into temptation.

This is also connected with the foregoing. Thine is the kingdom has reference to Thy kingdom come, that none should therefore say, God has no kingdom on earth. The power, answers to Thy will be done, as in earth so in heaven, that none should say thereon that God cannot perform whatever He would. And the glory, answers to all that follows, in which God’s glory is shewn forth.

Theophylact of Bulgaria

11th centuryChurch Father

And lead us not into temptation. We are frail beings, and it is wise not to place ourselves in the path of temptation. Yet, should we stumble, we must beseech that such trials do not overpower us. It is those who are drawn into the depths of tribulation who find themselves consumed and defeated, rather than those who have simply fallen in but are later subdued. But deliver us from the evil one. It does not mention ‘from evil men,’ for it is not humanity that causes us harm, but the malevolent one. For thine is the kingdom, and the power, and the glory forever. Amen. This reassures us, for if our Heavenly Father reigns as the King, mighty and majestic, we shall certainly triumph over the evil one and be glorified in the age to come.

Augustine of Hippo

5th centuryChurch Father

Some copies read, Carry us not1, an equivalent word, both being a translation of one Greek word, εἰσενέγκης. Many in interpreting say, ‘Suffer us not to be led into temptation,’ as being what is implied in the word lead. For God does not of Himself lead a man, but suffer him to be led from whom He has withdrawn His aid.

But it is one thing to be led into temptation, another to be tempted; for without temptation none can be approved, either to himself or to another; but every man is fully known to God before all trial. Therefore we do not here pray that we may not be tempted, but that we may not be led into temptation. As if one who was to be burnt alive should pray not that he should not be touched by fire, but that he should not be burnt. For we are then led into temptation when such temptations befal us as we are not able to resist.

When the Saints pray, Lead us not into temptation, what else do they pray for than that they may persevere in their sanctity. This once granted—and that it is God’s gift this, that of Him we ask it, shews-none of the Saints but holds to the end his abiding holiness; for none ceases to hold on his Christian profession, till he be first overtaken of temptation. Therefore we seek not to be led into temptation that this may not happen to us; and if it does not happen, it is God that does not permit it to happen; for there is nothing done, but what He either does, or suffers to be done. He is therefore able to turn our wills from evil to good, to raise the fallen and to direct him into the way that is pleasing to Himself, to whom not in vain we plead, Lead us not into temptation.

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For whoso is not led into temptation of his own evil will, is free of all temptation; for, each man is tempted of his own lust. (James 1:14.) God would have us pray to Him that we may not be led into temptation, though He could have granted it without our prayer, that we might be kept in mind who it is from whom we receive all benefits. Let the Church therefore observe her daily prayers; she prays that the unbelieving may believe, therefore it is God that turns men to the faith; she prays that the believers may persevere; God gives them perseverance even unto the end.

We ought to pray not only that we may not be led into evil from which we are at present free; but further that we may be set free from that into which we have already been led. Therefore it follows, Deliver us from evil.

This petition with which the Lord’s Prayer concludes is of such extent, that a Christian man in whatever tribulation cast, will in this petition utter groans, in this shed tears, here begin and here end his prayer. And therefore follows Amen, by which is expressed the strong desire of him that prays.

This number of petitions seems to answer to the seven-fold number of the beatitudes. If it is the fear of God by which are made blessed the poor in spirit, for theirs is the kingdom of heaven, let us ask that the name of God be hallowed among men, a reverent fear abiding for ever and ever. If it be piety by which the meek are blessed, let us pray that His kingdom may come, that we may become meek, and not resist Him. If it be knowledge by which they that mourn are blessed, let us pray that His will may be done as in heaven so in earth; for if the body consent with the spirit as does earth with heaven, we shall not mourn. If fortitude be that by which they that hunger are blessed, let us pray that our daily bread be this day given us, by which we may come to full saturity.

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If it is counsel by which blessed are the merciful, for they shall obtain mercy, let us forgive debts, that our debts may be forgiven us. If it be understanding by which they of pure heart are blessed, let us pray that we be not led into temptation, lest we have a double heart in the pursuit of temporal and earthly things which are for our probation. If it be wisdom by which blessed are the peacemakers, for they shall be called the sons of God, let us pray to be delivered from evil; for that very deliverance will make us free as sons of God.

When then we say, Lead us not into temptation, what we ask is, that we may not, deserted by His aid, either consent through the subtle snares, or yield to the forcible might, of any temptation.

And whatever other words we may use, either introductory to quicken the affections, or in conclusion to add to them, we say nothing more than is contained in the Lord’s Prayer if we pray rightly and connectedly. For he who says, Glorify thyself in all nations, as thou art glorified among as, (Ecclus. 36:4.) what else does he say than, Hallowed be thy name? (Ps. 80:3.) He who prays, Shew thy face and we shall be safe, what is it but to say, Let thy kingdom come? (Ps. 119:133.) To say, Direct my steps according to thy word, what is it more than, Thy will be done? (Prov. 30:8.) To say, Give me neither poverty nor riches, what else is it than, Give us this day our daily bread? Lord, remember David and all his mercifulness! (Ps. 131:1.) and, If I have returned evil for evil, (Ps.

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7:4.) what else but, Forgive us our debts even as we forgive our debtors? He who says, Remove far from me all greediness of belly, what else does he say, but Lead us not into temptation? (Ps. 59:1.) He who says, Save me, O my God, from my enemies, what else does he say but Deliver us from evil? And if you thus go through all the words of the holy prayers, you will find nothing that is not contained in the Lord’s Prayer. Whoever then speaks such words as have no relation to this evangelic prayer, prays carnally; and such prayer I know not why we should not pronounce unlawful, seeing the Lord instructs those who are born again only to pray spiritually. But whoso in prayer says, Lord, increase my riches, add to my honours; and that from desire of such things, not with a view to doing men service after God’s will by such things; I think that he finds nothing in the Lord’s Prayer on which he may build such petitions. Let such an one then be withheld by shame from praying for, if not from desiring, such things. But if he have shame at the desire, yet desire overcomes, he will do better to pray for deliverance from the evil of desire to Him to whom we say, Deliver us from evil.

Jerome of Stridon

5th centuryChurch Father

Amen, which appears here at the close, is the seal of the Lord’s Prayer. Aquila rendered ‘faithfully’—we may perhaps ‘truly.’

Maximus the Confessor

7th centuryChurch Father

Through these words, Scripture reveals that anyone who is not fully reconciled with those who have wronged them, and fails to present to God a heart free from sorrow and illuminated by the light of reconciliation with others, will not only be denied the grace of the blessings they seek in prayer, but will also be subjected to temptation and the adversary by divine judgment, allowing them to learn to cleanse themselves from their wrongdoings by letting go of their grievances against others.

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Temptation, often referred to as the law of sin, was absent in the first man created by God; the term "evil" pertains to the devil, who introduced this law into human nature, deceiving humanity into misdirecting their soul's desires towards the illicit rather than the lawful, which ultimately led to the violation of divine commandments and the loss of the incorruption gifted by grace. Alternatively, 'temptation' can denote the soul's voluntary inclination towards carnal desires, while 'evil' refers to the active pursuit of these lustful inclinations. A righteous Judge will not liberate one who has not forgiven their debtors, even if they merely ask for it in prayer. To such a hardened individual, the Lord permits the law of sin to corrupt them, leaving them vulnerable to the evil one, as they chose dishonorable passions, which the devil sows, over their God-given nature. In truth, the Lord does not intervene when they yield to carnal desires, nor does He rescue them from the numerous manifestations of the passionate state of the soul. This occurs because, in regarding nature as inferior to transient passions devoid of independent existence, they failed to comprehend the essence of nature. Humanity must discern the law of nature from the oppressive influence of passions that invade their being due to free will. They are to safeguard the law of nature by aligning their activities with it, while expelling the tyranny of passions from their will, maintaining their nature pure, unblemished, and free from hatred and conflict. Their will ought to introduce nothing contrary to what nature allows; they must cultivate harmony with their true nature. Thus, one must eliminate all resentment and strife towards their fellow beings, ensuring God hears their prayer, granting them not just simple grace but a double measure: forgiveness for past sins and protection from future ones; this way, they will not succumb to temptation or become ensnared by the evil one, all stemming from their willingness to forgive their neighbors’ debts. Consequently, we can briefly summarize what has been discussed: if we aim to escape the clutches of the evil one and avoid temptation, we must trust in God and forgive our debtors. For if you do not forgive people their trespasses, neither will your Father forgive you your trespasses (Matthew 6:15). Then not only will we receive forgiveness for our sins, but we will also conquer the law of sin itself, as the Lord will shield us from experiencing it, and we shall vanquish the origin of sin, the wicked serpent, whose deliverance we seek in prayer. Christ, who has triumphed over the world, will lead us in this endeavor; He equips us with the commandments, and through adherence to these, by renouncing passions and embracing love, He unites human nature. As the Bread of life, wisdom, knowledge, and truth, He attracts our insatiable desire; fulfilling the Father's will, He makes us co-workers with the angels so that, even in this life, we may emulate them and reflect the heavenly goodness of God. He elevates us to the highest levels of the Divine, guiding us to the Father of lights (James 1:17), and, through communion with the Holy Spirit, makes us participants in the Divine nature, allowing us to be called children of God without limitation, fully embodying the Son of God in essence—the perfecter of this grace, from whom, through whom, and in whom we have and shall continue to have existence, movement, and life. Therefore, let our prayers be directed towards witnessing the sacrament of deification, understanding how our exhaustion through the flesh of the Only Begotten has transformed us, and recognizing from where and to what heights the Lord has lifted us by His loving hand, despite our descent into the abyss of sin. Let us love Him even more, who has so wisely prepared our salvation. In action, let us fulfill this prayer and proclaim God as our true Father in grace. Let us refrain from dishonorable passions, which reveal that we have made the evil one our life’s father, who strives to dominatingly control human nature. And let us be vigilant not to unwittingly exchange life for death. Each being tends to reward those aligned with them; some offer eternal life to those who love them, while others, through the instigation of voluntary temptations, lead to death. As the Holy Scriptures indicate, temptations fall into two categories: one kind is appealing, while the other is distressing; one is voluntary, and the other involuntary. The former gives rise to sin, urging us to pray that we not be subjected to it, as the Lord instructs us, saying, And lead us not into temptation, and Watch and pray lest we fall into temptation (Matthew 26:41). The latter, which punishes sinfulness through involuntary suffering, acts as a chastisement for sin. Anyone who withstands such trials—if unshackled by the chains of vice—will heed the words of the great James, who calls out: Receive with joy, my brethren, when you face various trials, knowing that the testing of your faith produces perseverance; and perseverance must bring about a complete work (James 1:2-4; Romans 5:4). Yet, the Evil One gleefully observes both types of temptation, whether voluntary or involuntary. In the case of the former, he plants seeds of bodily pleasures in the soul, seeking to divert it from pursuing Divine love. Regarding the latter, he often cunningly requests it, aiming to burden human nature with torment and tribulation, attempting to lead the suffering soul to harbor hostility towards the Creator. However, being aware of the enemy’s schemes, we shall shun willingly embraced temptations so that our desires remain aligned with Divine love; yet, with courage, we shall endure involuntary temptations, permitted by God, to demonstrate our preference for the Creator over creation itself. And may all who call upon the name of our Lord Jesus Christ be delivered from the fleeting pleasures of this world, which spring from the evil one, escaping future trials, and becoming partakers of the divine blessings revealed to us in Christ our Lord, who is one with the Father and the Holy Spirit, glorified by all creation. Amen.

Euthymios Zigabenos

11th centuryCommentator

And lead us not into temptation. Temptation refers to any confrontation where we are influenced by the enticement of the devil, testing the fortitude of our spirits. Thus, these words remind us to depend not on our own strength and to avoid carelessly exposing ourselves to temptation, but rather to earnestly pray that we may be spared from it. This teaching highlights both our helplessness and cultivates a sense of humility. It is important to remember that God does not tempt anyone, as affirmed by the Apostle James (James 1:13). Therefore, we can understand, "Lead us not into adversity," meaning let us not be led into such trials. This phrase reflects a unique expression within Scripture, as it seems to indicate that while God permits such temptations, He does not directly cause them.

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Every temptation comes from the devil, who cannot harm any person unless allowed by God, just as he cannot affect swine without divine permission. As we explore this further, it becomes clear that God may allow us to face temptation for our purification or to reveal our spiritual resilience, as demonstrated in the story of Job. Consequently, He instructs us to pray to avoid temptation; as the Shepherd of our souls, He sometimes allows it and at other times does not, according to what serves our best interest. Thus, when we are free from temptation, we should avert it through prayer; and when we are faced with it, we must resist with courage to exemplify both humility and strength.

But deliver us from the evil one. Here, the devil is referred to as evil—not inherently, but by his choice. He embodies the pinnacle of wickedness. By instructing us to seek liberation from him, it indicates the intense and relentless battle he wages against us, necessitating divine assistance. We are advised to focus our prayers solely on deliverance from him, as he is the true agent of all malevolence; we should rather pity those who, through their foolishness, succumb to him and cause us harm.

Moreover, St. Maximus offers insight regarding the phrase, "Hallowed be Thy name." The name of the Father is embodied in the Son. Just as a name clarifies the nature of its bearer, the Son reveals the Father to us. The kingdom is represented by the Holy Spirit through the richness of divine gifts. With Christ as our Head, He is sanctified when we, His members, lead lives of purity; thus, the Holy Spirit also comes to sanctify us. The will of the Father in heaven consists of honoring the heavenly powers rationally; as stated to David, "What is my will in heaven? Surely, it is only reasonable honor; and for you, O man, what do you wish for on earth?" (Psalm 72:25). The answer is reverence, which is essential and holds more value than anything else. This reasonable service is a heartfelt appeal to God, driven by a disdain for passions and demons, ignited by a deep yearning.

Our sustenance is twofold: one aspect is spiritual, nourishing the essence of the soul according to the capacity of the recipients; the other is physical, satisfying bodily needs. The spiritual sustenance is given from above, while the physical comes from below. Similarly, temptation is twofold: it can arise from pleasures, which are voluntary and can lead to passion, or from sorrows, which are involuntary and can help diminish passions. The voluntary should be avoided, while the involuntary should be met with endurance, leveraging this as an opportunity for purification.

There exists another form of temptation pertaining to tests, whether stemming from an evil spirit or from wicked actions. For Thine is the kingdom, and the power, and the glory forever. Amen. This concluding part of the prayer is an expression of gratitude and exaltation directed towards God. It signifies: May our petitions be granted, for You are our Sovereign, capable of all things, eternally glorious, as made clear by the phrase: forever and ever. The meaning of "Amen" has been addressed previously.

Cyprian of Carthage

3rd centuryChurch Father

Herein it is shewn that the adversary can nothing avail against us, unless God first permit him; so that all our fear and devotion ought to be addressed to God.

And in so praying we are cautioned of our own infirmity and weakness, lest any presumptuously exalt himself; that while a humble and submissive confession comes first, and all is referred to God, whatever we suppliantly apply for may by His gracious favour be supplied.

After all these preceding petitions at the conclusion of the prayer comes a sentence, comprising shortly and collectively the whole of our petitions and desires. For there remains nothing beyond for us to ask for, after petition made for God’s protection from evil; for that gained, we stand secure and safe against all things that the Devil and the world work against us. What fear hath he from this life, who has God through life for his guardian?

We need not wonder, dearest brethren, that this is God’s prayer, seeing how His instruction comprises all our petitioning, in one saving sentence. This had already been prophesied by Isaiah the Prophet, A short word will God make in the whole earth. (Is. 10:22.) For when our Lord Jesus Christ came unto all, and gathering together the learned alike and the unlearned, did to every sex and age set forth the precepts of salvation, He made a full compendium of His instructions, that the memory of the scholars might not labour in the heavenly discipline, but accept with readiness whatsoever was necessary into a simple faith.

Cyrill of Jerusalem

4th centuryChurch Father

And lead us not into temptation, O Lord. Does the Lord instruct us to pray that we may be completely free from temptation? It is written in one place that a man is not tempted if he lacks discernment (Sir. 34:10; Rom. 1:28). Yet in another scripture, it says to consider it pure joy, my brothers, whenever you face trials of many kinds (James 1:2). To enter into temptation signifies being overwhelmed by it, as temptation can be like a turbulent river, challenging to navigate. Those who, while facing temptations, do not succumb, manage to swim through with skill and avoid being engulfed. In contrast, those lacking this ability sink, as was the case with Judas, who fell into the temptation of betrayal and ultimately perished both physically and spiritually.

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Peter faced the temptation of denial; however, though he stumbled, he did not falter completely and swam through the trial, finding deliverance from it. Furthermore, observe how the entire assembly of Saints expresses gratitude for liberation from temptation: You have tested us, O God; you have refined us like silver. You brought us into captivity; you laid burdens on our backs. You caused men to ride over our heads; we went through fire and water, yet you brought us to a place of abundance (Psalm 65:10-12). Notice how they rejoice in their deliverance instead of despairing. And He brought them out, saying, Into a place of abundance (Ibid. 12). To lead them to a place of abundance signifies freeing them from temptation. Yet to pray, lead us not into temptation, does not imply an absence of trials; otherwise, I would not add, but deliver us from the evil one. The evil one represents an opposing force, a wicked spirit from whom we seek rescue. When this prayer is answered, we affirm it with an Amen, which signifies our agreement that all within this divinely inspired prayer be accomplished.

Isidore of Pelusium

5th centuryChurch Father

One who willingly immerses themselves in temptation and pursues every risky path, yet still prays, "Lead us not into temptation," appears to mock the very prayer they offer, which is indeed a source of indignation. To deliberately follow the adversary—recognizing that the foe is conquered not through force or suffering but through allure—and then petition, "but deliver us from the evil one," is especially contemptible. Similarly, to profess with one's lips, "Thine is the kingdom, and the power, and the glory," while in practice neglecting the One from whom all authority and majesty flow, is utterly unforgivable. Therefore, to genuinely say "lead us not into temptation," one must be someone who neither seeks temptation for themselves nor others.

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The plea "deliver us from the evil one" belongs to those who fervently resist the wiles of Satan. The declaration "Thine is the kingdom, and the power, and the glory," is made valid by those who revere the word of God and manifest that reverence through their actions. The effectiveness of prayer is directly related to the character and life of the individual who prays.

Barsanuphius the Great

6th centuryChurch Father

To express the plea “do not lead us into temptation, but deliver us from the evil one” parallels the sentiments of Abba Macarius, who implores: “have mercy” and “help.”

Abba Macarius of Skita advises against excessive speech, encouraging one to raise their hands and cry out: “Lord, as You will and as You know, have mercy on me.” In times of strife, he further urges: “Lord, as You will, help me.”

Symeon of Thessalonica

15th centuryChurch Father

Do not lead us into trials, for we face numerous adversaries, filled with jealousy and perpetually antagonistic, alongside various temptations from demons, people, our own flesh, and the negligence of our souls. Trials touch everyone—those who are ascetic and those who do not seek salvation, the righteous even more so, as they are tested and exalted, necessitating even greater endurance. For while the spirit is willing, the flesh remains frail. Temptation can arise from our disdain for a brother, from misleading him, belittling him, or from being careless in the matters of godliness. Hence, we plead for God's mercy regarding our transgressions against Him and against our brethren, asking for forgiveness and protection from falling into temptation.

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Even if one is considered righteous, let him not place his trust in his own strength, for true righteousness is rooted in humility, compassion, and forgiving the failings of others.

But rescue us from the evil one, for he is a relentless and fierce adversary, and we are powerless against him, given his crafty and tireless nature. The evil one spins countless intrigues against us and constantly threatens us. If You, O Creator and Sovereign of all, including the devil and his followers, as well as the angels and ourselves, do not expel us from their reach, who could possibly do so? We lack the strength to perpetually withstand this envious, treacherous, and cunning foe. Therefore, deliver us from his grasp.

For Yours is the kingdom, the power, and the glory forever. Amen. Who would dare tempt and provoke those who are under your authority, O God of all creation, Lord of hosts? Who could challenge Your might? No one, for You have made and sustain them all. Who could stand against Your glory? Who has the courage? Who can encompass it? Heaven and earth are filled with it, and it surpasses the heavens and the angels; for You are one, ever-present and everlasting.

Yours is the glory, the kingdom, and the power of the Father, the Son, and the Holy Spirit, forever and ever. Amen. This captures the essence of the Trisagion and the holy prayer: ‘Our Father.’ Every Orthodox Christian ought to be aware of this and offer it to God upon rising from slumber, leaving their homes, entering the holy temple, before and after meals, in the evening, and as they retire for the night. The prayers of the Trisagion and the Lord’s Prayer encompass all—acknowledgment of God, praises, humility, confession of sins, entreaties for their forgiveness, hopes for future graces, requests for necessities, renunciation of excess, trust in God, and prayers to be spared from temptation and the snares of the devil, allowing us to fulfill God's will, become His children, and partake in His kingdom. This is why the Church recites this prayer continually, both day and night.

Peter of Kiev

17th centuryChurch Father

In relation to the sixth supplication of the Lord's Prayer, we inquire: What does the sixth petition express? The response is: And lead us not into temptation. What does this petition entail? First, we implore God for deliverance from all trials; and if that is not possible, we seek His grace to help us withstand those temptations that exceed our capacity to endure. Some of these trials originate from the world, the adversary, and our own flesh, leading us toward sin. Others arise from the foes that battle against the Church through misleading teachings, flattering and deceptive words, fraudulent miracles, promises of wealth and fame, and ultimately through persecution, oppression, and compulsion.

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These trials may include the involuntary loss of our belongings and public humiliation, which we witness in our current time. In this petition, we also beseech God, if we must suffer for the testimony of His holy name, for His sacred bride, the Church, and for the veracity of His Gospel, to fortify us with His grace. This strength will enable us to face the torment we endure with steadfastness and courage until our last breath, allowing us to receive the crown of martyrdom in heaven, whilst ensuring we are not burdened with suffering greater than our strength can bear.

As for the seventh petition, we ask: What is the seventh petition? The answer is: But deliver us from the evil one. What does this supplication include? Initially, we request that God safeguard us from all wickedness, particularly from sin and every disgraceful act that provokes God’s wrath and vengeance. Additionally, we seek His grace to be present with us, to help us avoid the intensity of His anger, praying that He reprove us not in His fury nor punish us (Psalm 6:2) for our failings, but instead that we may approach Him with praise and joyful songs (Psalm 94:2). It is essential to acknowledge here that we seek liberation from all other severe misfortunes that humanity struggles with, such as famine, pestilence, warfare, fires, and more. We appeal to God’s love to avert these calamities from us. In this petition, we also request that at the time of our passing, He shield us from every trial posed by the enemy of our souls, granting us the grace to depart righteously and safely under His protection and the guidance of our guardian Angel. For blessed is the one who departs in such a manner. Therefore, it is vital for all of us to consistently ask God at our time of death to rescue us from the temptations and assaults of the devil. Ultimately, we plead for salvation from eternal torment in hell and from the wicked adversary.

Regarding the conclusion of the Lord's Prayer, we inquire: What does this final part of the Lord's Prayer encompass? The answer is: This conclusion states: ‘Thine is the kingdom, and the power, and the glory forever. Amen.’ What does this conclusion convey? It comprises two segments: the first mirrors the introduction; just as the introduction reassures us that we shall receive from God those things we rightly ask for, this conclusion teaches us that all we request will be granted to us. For all creation belongs to our Father, as He reigns over it, and everything is subject to Him; He possesses the power and the glory that nothing can oppose, neither in heaven nor on earth. Therefore, He is capable of fulfilling all that we ask of Him in faith and hope, and all these requests are aimed solely at the everlasting glory of His holy name, as encapsulated in the phrase: ‘and glory forevermore.’ The second segment of the conclusion is found in the word: ‘Amen.’ This signifies our hope that all our requests will be realized as made in faith according to His will. The Apostle affirms: ‘And this is the boldness which we have towards Him, that if we ask anything according to His will, He will hear us: and if we believe that He will hear us, we know that we have the petitions that we have asked of Him’ (1 John 5:14-15).

Is this conclusion linked to the Lord's Prayer? The answer is: Jesus Christ Himself, when finishing the prayer that He taught us, uttered these words, as is evident in the Gospel of Matthew (Matthew 6:13). The substance of the speech indicates that these words do not contradict the Lord's Prayer. In fact, prayer gains substantial power through them, as we approach Him whose might is manifest throughout the universe, and to whom all creations yield. While the laity may not vocalize these words, nothing prevents them from doing so. For the sake of emphasizing this prayer, during public worship, the Priest articulates these words, and in private prayers, he will do the same if he is present. If a Priest is absent, a layperson may still recite these words, along with other Gospel phrases, during private prayer. Thus, these words should always remain part of the Lord's Prayer, as their inclusion provides a sense of greater significance, as commanded by the Church.

Philaret of Moscow (Drosdow)

19th centuryChurch Father

WHAT IS OUR UNDERSTANDING OF TEMPTATION? In the Lord's Prayer, temptation refers to situations where there is a significant risk of losing faith or succumbing to serious sin. WHERE DO TEMPTATIONS ORIGINATE? Temptations arise from our sinful nature, from worldly influences, from other individuals, and from the adversary. WHAT IS IMPLIED IN THE PHRASE 'LEAD US NOT INTO TEMPTATION'? By stating 'Lead us not into temptation,' we request that God does not permit us to be tempted and, if testing and refining through temptation is necessary, that He does not abandon us to complete temptation or allow us to fall. WHAT DOES THE PHRASE 'DELIVER US FROM THE EVIL ONE' REQUEST?

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When we say 'Deliver us from the evil one,' we seek liberation from all the wickedness present in the world, which, since the original sin, has left it 'all lies in evil' (1 John 5:19); particularly from the malice and harmful suggestions and accusations of the evil spirit—the devil. WHY IS GLORIFICATION INCLUDED IN THE LORD'S PRAYER? Glorification is added to the Lord's Prayer so that, as we approach our heavenly Father seeking blessings, we also render Him the honor due to Him; and by contemplating His eternal kingdom, power, and glory, we may grow ever more assured in our hope that He will fulfill our petitions, as it lies within His authority and contributes to His glory. WHAT DOES THE TERM AMEN REPRESENT? The term amen translates to truly or may it be so. By concluding the prayer with amen, we express that our prayer is made in faith and without reservation, as taught by the Apostle James (see James 1:6).

Wladimir (Bogojawlenski)

19th centuryChurch Father

And lead us not into temptation. When we, dear brothers and sisters, humbly seek our Heavenly Father’s forgiveness through sincere prayer and experience the peace that comes with the blessed assurance of our sins being pardoned, we then focus on the life path set before us. How deeply we desire to preserve this joyous peace within our hearts, maintaining a clear connection to God's grace, and a steadfast devotion to Him and His desires! We wish to serve Him alone, committing our hearts and lives to Him with unwavering loyalty. Nonetheless, we recognize the uncertain terrain of our earthly journey and the weakness and inconsistency of our own hearts. This awareness brings fear when we confront our vulnerabilities and the enormity of our responsibilities. We lift our gaze to Him, our only guide through the challenges we face, praying: Father, lead us not into temptation. But what is it we express by this phrase, and how are we to understand the term temptation? Although it is written that God does not tempt anyone (James 1:13), Scripture does recount instances where God tested individuals, such as when He tested Abraham (Gen. 22:1) and during Israel's wanderings through the wilderness (Deut. 8:2). This indicates that the term tempt can carry different meanings. Often, we echo David’s plea, “Tempt me, O Lord, and try me” (Ps. 25:2), where he clarifies that the word refers to testing or trial, signifying examination and discernment. Certainly, this can be the work of God, who tested Abraham to prove the strength of his faith, and who examined Israel to assess their obedience to His commands.

However, when we speak of temptation in the sense of seduction toward evil, it cannot be attributed to God. He does not contradict Himself by leading us to act against His own will. Therefore, James clarifies that no one should say, “God tempts me,” for God is not enticed by evil, nor does He entice anyone (James 1:13). But who, then, is responsible for such temptations? When we pray, “And lead us not into temptation,” we implore our Heavenly Father to protect us from the deceptions and snares of the devil, the world, and our sinful nature, ensuring they do not lead us into despair or moral failure. Should we find ourselves in temptation, we hope not only to endure, but to overcome it.

The devil, the world, and our flesh represent three formidable adversaries constantly urging us towards resistance against God’s good, merciful will designed for our salvation. The world, which opposes the faithful, does not hesitate to elicit temptation and provocation. As our Lord informed His disciples, the world would hate and persecute them, yet it is better to be reviled by the world than cherished by it, for its affection can entrap and ensnare. It is easier to bear the trials of persecution than to partake in the empty joys it offers. Just as a plant declines when rooted in poor soil, so too does our flesh lead us into temptation, making alliance with the devil and the world.

Paul reminds us that no good dwells in our flesh (Rom. 7:18) and that while the spirit is willing, the flesh is frail (Matthew 26:41). Thus, our flesh continually inclines us toward the world’s vain allurements, the pride of life, indulgence in comfort, and the reluctance to endure the cross we are called to bear alongside Christ. These adversaries are the sources of our ongoing struggle, as their triumph leads to the loss of faith's consolation, despair, and great sin. Stubbornness begets dissatisfaction, and hardness of heart leads us to hopelessness. When this despair consumes us, we might claim, "My sins are too great to be forgiven.” Even as a spirit once cast out returns with even greater oppression, we find ourselves in a dire predicament, fearing we may fall victim to these temptations; hence we pray: Father, do not lead us into temptation.

We know we cannot escape trials while in this mortal body, and deliverance from such trials will only come when our Heavenly Father calls us to Himself, freeing us from all strife. However, we also discern the value of enduring various temptations in this life as they cultivate humility and protect us from pride. Such experiences awaken our sense of weakness, prompting us to rely wholly on God’s grace. Clearly, Christians are expected to face challenges, and desiring to avoid all temptation would be akin to a soldier praying, “Lead me not into battle,” or a sailor saying, “Lead me not into the sea.”

Yet, we must remain conscious of our frail hearts. The example of Peter serves as a reminder; in his misplaced confidence, he declared he would never deny Christ (Matthew 26:33), yet he fell into temptation. Who can confidently assert they will resist and triumph over trials? No one willingly seeks out temptation or requests to be tested. Thus, we often pray: Father, do not lead us into temptation, expressing, “O Most Blessed Father, you know my frail heart. You understand my innermost struggles. Do not let me succumb when I stumble. Lift me when I fall, and should temptation arise, grant me Your support, that I may overcome rather than be defeated.” How blessed we are to seek our Father’s help and nurture the hope that He will respond, as every father listens to their child imploring for assistance.

However, be wise, dear friend, to not hinder the effectiveness of this prayer by walking into the very temptations from which you seek deliverance. Those who carelessly place themselves in harm's way may find themselves ensnared. Consider what led Peter to the high priest's palace, where he faced temptation. Steer clear of situations, locations, and associations that might endanger you, especially those in which you have previously stumbled. Arm yourself with courage to confront temptations. Seek fellowship with devout, God-fearing individuals. Our Master wisely sent His disciples in pairs, not alone. Be vigilant against anything that draws you away from God and His Savior. Avoid places where wicked individuals congregate, and do not separate yourself from the light of the Word of God and prayer, which shields you in trouble, rescues us from peril, and is heard by our Father when we call upon Him in Christ’s name.

Therefore, do not be disheartened, beloved, no matter how much the devil, the world, and your flesh assail you. Our God is stronger than any force that opposes Him. If God is for us, who can stand against us? When Peter, overwhelmed by the waves, called out to God, he experienced His saving hand lifting him from despair. In times of temptation, God can extend His hand toward you as well, commanding the waves: “Be still!” He places burdens in accordance with the strength He has given us. As the apostle Paul assures, we are not pressed beyond our capability, for God is faithful and provides a way of escape during trials (1 Cor. 10:13). Hold fast to your hope; lift your eyes to the mountain of heavenly reward prepared for the faithful strugglers and victors. Blessed is the one who perseveres under trial, for once they have stood the test, they will receive the crown of life promised to those who love Him (James 1:12).

Deliver us from the evil one. We arrive at the final request of the Lord’s Prayer, a plea cherished even by those who may otherwise disregard the act of prayer. Everyone desires liberation from the evil one. If we were to follow our natural inclination, we might wish to place this seventh petition at the forefront, pleading, “Father, deliver us from the evil one,” then adding, “Hallowed be Thy name.” Yet, altering the order established by our Lord would not serve us well. Jesus placed this request at the conclusion for a reason; it can only bear fruit after the first petitions—the hallowing of God’s name, the arrival of His kingdom, and the fulfillment of His will—have been granted. What value is it to be freed from what we perceive as evil if the root of all evil—sin—remains in us, leaving us as children of the world, enslaved to the devil, estranged from the true knowledge of God, and opposing His divine will?

Thus, in this seventh petition, we seek deliverance not merely from physical suffering, but from every adversity affecting our souls, from sin and its progenitor, the devil, from anything disrupting our peace of mind that distances us from our Father and the joy of His presence. We encapsulate all these pleas into one request at the end of our prayer, imploring our Heavenly Father to tenderly care for us and deliver us from all that ensnares. When we ask God to “deliver us from the evil one” or simply “deliver us from evil,” we seek protection from all harmful things. This ultimately points to the devil who obstructs our pursuit of God’s glory and honor, the coming of His kingdom, and the fulfillment of His divine will.

Therefore, we implore: “Merciful God, protect us from misfortunes. Remove any harmful forces arising from the kingdom of darkness: poverty, illness, and death, as well as all calamities and afflictions that overwhelm us.” In summary, the seventh petition expresses our desire that the Heavenly Father shields us from all forms of evil, both of the body and mind, and when our final hour arrives, grants us a blessed ending, taking us peacefully to Heaven, away from this world full of troubles and tribulations. This encompasses the essence of the seventh plea to our Heavenly Father.

In light of this, children of God are innately blessed even while here on earth. They have a compassionate Father who provides abundantly for their physical and spiritual needs each day. They enjoy peace with God, the solace of forgiven sins, and un hinders access to their Father’s heart. They are never helpless nor alone in life’s challenges, knowing their Father hears their cries: “Lead us not into temptation.” Praise and thanks be to God! The Father responds when we call upon Him in times of trouble, turning His ear toward our distress, delivering us from the evil one. Our God is a Savior; His might stands firm against the forces of death (Ps. 67:21). In times of difficulty, He rescues us; we shall not be harmed during our struggles (Job 5:19). The Lord promises, “Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me” (Ps. 49:15). His deliverance may not align with human expectations or reasoning. He doesn’t always reveal when or how He will intervene, and often, His faithful must endure prolonged trials. Yet, even in hardship, salvation can emerge. Patients develop in crushing trials, and the fruit of justification grows within our hearts under divine chastisement.

In trials, we acknowledge His wiser plans and learn to surrender our will completely to His. The allure of worldly pleasures diminishes as our senses are refined, leading us to praise His mercy amidst our trials. Such trials become lighter burdens and enable us to carry our crosses with joy. What sweetness fills our hearts amid life’s uncertainties! What abundant blessings flow into our homes and lives during suffering! The hand of our Savior, who attentively responds to the prayers of His children, is evident. Thus, when you find yourself in suffering, do not pray solely for relief, but rather follow the example of Christ and pray: “Father, glorify Your name” (John 12:28). Request that in your trials, God’s holy name receive glory through your perseverance. Submit yourself to His will, trusting that all things work together for good for those who love Him.

Can God not alleviate every burden so subtly that we feel no strain? See how the saints of old and new endure their challenges cheerfully, unconcerned by pain, humiliation, or torment! They comfort those who suffer even in the face of death, joyfully singing praises despite their circumstances, knowing that God has provided them deliverance even through affliction. Ultimately, we must consider that the heaviest burdens and most prolonged trials pale before the glory we will know in heaven, delivered from every evil.

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Tertullian

3rd centuryTeacher of the Church

To conclude this straightforward prayer, He emphasized that we ought to pray not just for the forgiveness of sins, but for their complete rejection: Lead us not into temptation, which means do not allow us to be influenced by the tempter. It should not be assumed that the Lord tempts us as if He were unaware of each person's faith or took pleasure in their downfall. Such weakness and malicious intent belong solely to the devil. He did not instruct Abraham to sacrifice his son merely to test his faith, but to prove his allegiance, serving as an example of His forthcoming commandment that no one should love their family more than God. Likewise, when Christ faced temptation from the devil, He clearly pointed to the true source of temptation.

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This was further confirmed when He urged, Pray that you may not fall into temptation (Luke 22:46). Those who were tempted to abandon the Lord were those who preferred sleep over prayer. This leads us to the conclusion: But deliver us from the evil one, elucidating the meaning behind the words: Lead us not into temptation.

The Lord's Prayer, in its concise expression, encompasses the teachings of the prophets, the Gospel, the Apostles, and the very words of Christ, along with His parables and commandments. How many responsibilities does it outline for us as those who seek to fulfill them? We are called to honor God through the phrase ‘Our Father’, to demonstrate our faith through our actions in ‘hallowed be Thy name’, to express our submission: ‘Thy will be done’, to seek sustenance in Him with: ‘Our bread ... give’, to acknowledge our transgressions by requesting forgiveness for our debts, and to protect ourselves from temptation by seeking divine refuge. Only God, in His mercy, can teach us how vital prayer is to Him. This reverent prayer, inspired by His Spirit within our hearts and originating as if from His own lips, ascends to heaven as it was originally taught, presenting to the Father what the Son instructed us. Moreover, since the Lord, who provides for our needs, has given us this prayer and specifically instructed: ‘seek and ye shall find’ (Luke 11:9), there are numerous matters for which each person, based on their specific circumstances, can supplement this prayer with additional requests in accordance with their life’s needs. Indeed, it is important to remember and observe the commandments, ensuring our petitions do not stray from God’s ears. Observing these commandments paves the way for our prayers to reach heaven, with the most essential being to not approach the altar of the Lord without first reconciling with those we have quarreled with (Matthew 5:23). How can one approach the God of peace without reconciling with their brother, forgiving debts while still holding onto grievances? And how can someone harboring anger towards their brother be pleasing to the Father?

Michail (Lusin)

19th centuryCommentator

Lead us not into temptation. Generally, temptation refers to the testing of moral capacities by encouraging immoral behavior (see note on Mt. 4:1). In this regard, it is affirmed that God does not tempt anyone (James 1:13) nor incite anyone to sin or commit wrongdoing; however, He permits temptation for humanity. Since God governs all aspects of the world and nothing occurs without His consent, it is often stated that God Himself sends temptations or tests. (Yet, it is important to note that certain trials, like the testing of Abraham’s faith, are directly from God).

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When a Christian implores God not to lead them into temptation, they are not pleading against the temptation itself, but rather requesting not to be tested beyond their capacity and at the same time seeking divine strength to prevail over such trials. This reflects humility and an acknowledgment of our inherent weakness. We find ourselves so frail that we cannot withstand any form of temptation, thus we beseech Thee, O Lord, to refrain from sending temptation upon us; but if it must come, please grant us the fortitude to triumph over it and ensure that it does not exceed our strength (cf.: Chrysostom and Theophylact). From the evil one. This encompasses deliverance from all forms of evil—spiritual and physical—particularly from sin, which is the utmost evil and the source of all wrongs. Recognizing that the devil embodies the spirit of evil, we ask for liberation from him (cf.: Chrysostom and Theophylact), along with his malicious deeds and accusations through these words. Thy... Kingdom. The entire universe, along with the gracious realm of Thy Church, is under Your sovereignty. And power. You possess the authority to grant or deny anything we petition in prayer. And glory. Glory belongs to You—not to us, but to You—radiating throughout creation, both seen and unseen, and enduring forever and ever. Amen. This Hebrew term signifies affirmation—truly, indeed, let it be so. It was often spoken by the congregation in synagogues following the prayers led by an individual, and by family members during specific religious occasions, such as feasts, after prayers offered by the head of the household or the eldest member. Consequently, it became part of the Christian liturgy (cf. 1 Cor. 14:16).