Matthew 6 13

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.

Matthew 6:13 nkjv

And do not lead us into temptation, But deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen.

Matthew 6:13 niv

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

Matthew 6:13 esv

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

Matthew 6:13 nlt

And don't let us yield to temptation,
but rescue us from the evil one.

Matthew 6 verses

Matthew 6 13 Meaning

Matthew 6:13 concludes the petition section of the Lord's Prayer, emphasizing a crucial dependence on God for spiritual protection. It acknowledges human vulnerability to spiritual trials and the pervasive presence of evil, whether abstract wickedness or the personified Evil One. The subsequent doxology, "For thine is the kingdom, and the power, and the glory, for ever. Amen," shifts focus from petition to profound worship, affirming God's ultimate sovereignty, boundless strength, and inherent majesty, foundational to the belief that He alone can answer these requests and is worthy of all praise.

Matthew 6 13 Context

Matthew 6:13 is part of Jesus' teaching on prayer within the Sermon on the Mount (Matthew chapters 5-7). The specific context of Matthew 6 is Jesus contrasting the authentic practice of religious duties (giving, praying, fasting) with the hypocritical displays of the Pharisees. He instructs His disciples to pray simply and sincerely, not with "babbling" like the Gentiles. The Lord's Prayer (Mat 6:9-13) serves as a model prayer, comprising a series of petitions for God's glory and His provision for human needs—both physical and spiritual. This final petition underscores the disciple's awareness of personal weakness and complete reliance on God's protection in the spiritual battle. Historically, the Lord's Prayer countered the ostentatious prayers prevalent in some religious circles of the time, advocating for intimate, humble dialogue with God. It implicitly acknowledges the ongoing spiritual warfare faced by believers in the world.

Matthew 6 13 Word analysis

• And (καὶ, kai): Connects this final petition with the previous one concerning daily bread and forgiveness, emphasizing that dependence on God extends beyond physical needs to spiritual safety.
• lead us not (μὴ εἰσενέγκῃς ἡμᾶς, mē eisenengkēs hēmas): Lit. "do not bring us into." This is not a request for God not to tempt, as James 1:13 states God tempts no one to sin. Rather, it is a prayer for divine preservation—a request not to allow or permit us to fall into circumstances where we might be overcome by temptation or trial. It reflects human frailty and a deep trust in God's protective guidance, acknowledging His sovereignty over all circumstances.
• into temptation (εἰς πειρασμόν, eis peirasmon):
  • Peirasmon can mean "a testing," "a trial," or "an enticement to sin."
  • In the context of the prayer and the immediately following instruction to "deliver us from evil," it strongly leans towards "enticement to sin" or a severe trial designed to make one stumble. It recognizes that Satan uses trials as opportunities to lure people into sin (1 Thess 3:5).
  • The prayer is for preservation from overwhelming temptation that leads to sin, not for the absence of all testing, which can refine faith (1 Pet 1:6-7).
• but deliver us (ἀλλὰ ῥῦσαι ἡμᾶς, alla rhusai hēmas): "But rescue us," "draw us out," or "snatch us away." This implies active divine intervention, not just prevention. It conveys a sense of urgency and reliance on God's powerful action.
• from evil (ἀπὸ τοῦ πονηροῦ, apo tou ponērou):
  • Tou ponērou is genitive case. It can be neuter, meaning "from evil" in a general sense (wickedness, evil circumstances).
  • Or, as widely understood by many scholars, it can be masculine, referring to "the evil one," meaning Satan (as in Jn 17:15, 2 Thess 3:3). The parallelism with "temptation" suggests a personal spiritual adversary, making "the Evil One" a very strong interpretation. This aligns with Jesus' later encounters and teachings on Satan.
• For thine is the kingdom, and the power, and the glory, for ever. Amen. (Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν., Hoti sou estin hē basileia kai hē dynamis kai hē doxa eis tous aiōnas. Amēn.):
  • This doxology, though absent from some of the earliest and most reliable manuscripts (e.g., Codex Vaticanus, Sinaiticus), is found in many other later manuscripts and traditions (like the Textus Receptus, forming the basis for the KJV). It powerfully expresses trust and worship, concluding the prayer with praise to God's inherent qualities, echoing ancient Jewish blessings (1 Chr 29:11).
  • kingdom (ἡ βασιλεία, hē basileia): God's sovereign rule, His eternal reign over all creation. Acknowledges that His dominion ensures His ability to answer the prayer.
  • power (ἡ δύναμις, hē dynamis): God's inherent might and authority. It is His power that can rescue from temptation and evil.
  • glory (ἡ δόξα, hē doxa): God's inherent splendor, majesty, and perfect nature. All worship is ultimately for His glory.
  • for ever (εἰς τοὺς αἰῶνας, eis tous aiōnas): Lit. "into the ages," signifying eternity, emphasizing the timeless and unchangeable nature of God's attributes.
  • Amen (Ἀμήν, Amēn): A Hebrew word adopted into Greek, meaning "so be it," "truly," or "it is certain." It serves as a strong affirmation of agreement and confidence in the prayer offered.

Matthew 6 13 Bonus section

• Textual Variance of the Doxology: While deeply beloved and widely used, particularly in congregational settings due to its rich theological content, the doxology ("For thine is the kingdom...") is not present in the earliest and most authoritative Greek manuscripts of Matthew. It is believed by many scholars to be an early liturgical addition that found its way into later manuscripts, likely inspired by similar doxologies in Jewish tradition (e.g., 1 Chr 29:11) and common early Christian worship practices. Its theological truth and consistency with biblical themes are unquestionable, even if its presence in Matthew 6:13 of the original autograph is debated.
• "Temptation" and "Trial": The single Greek word peirasmos often carries both meanings in the Bible: "a test designed to reveal one's character or strength" (like God testing Abraham) and "an enticement to sin" (like Satan tempting Jesus). In this context, the request to "not be led into temptation" followed by "deliver us from evil" strongly implies a plea to be preserved from situations that lead to moral failure or from succumbing to the enticements of sin presented by external forces, notably the Evil One. God orchestrates trials for refining, but He prevents trials that overwhelm and lead to sin when we seek His help.

Matthew 6 13 Commentary

Matthew 6:13 encapsulates the profound human reliance on God's protection in the spiritual realm. It is not a denial of free will, but a humble admission of human weakness when faced with overwhelming temptation or the schemes of the Evil One. The prayer does not ask to be removed from all testing, but to be kept from succumbing to the temptation that leads to sin. This requires constant vigilance and an ongoing, conscious surrender to God's will and power. The doxology profoundly grounds this petition in God's immutable character—His eternal kingdom, omnipotent power, and inherent glory—asserting that He alone possesses the ultimate authority and capacity to answer such a prayer and to which all praise is due. It serves as both the justification for the request and the ultimate reason for worship, reminding the one praying that all things exist by Him, through Him, and for Him.