Mateus 6:13

DISCOURSE: 1317
THE LORD’S PRAYER

Mateus 6:13. And lead us not into temptation, but deliver us from evil.

THE obtaining of pardon would satisfy a person who was merely alarmed by the terrors of hell: but a truly regenerate person will desire deliverance from sin as much as from hell itself. He knows that he could not be happy even in heaven, if sin retained in any respect dominion over him. Hence, having implored pardon for his past sins, he will, with equal earnestness, desire victory over his remaining corruptions. But how is this victory to be gained, seeing that we are encompassed with temptations, and assaulted by all the powers of darkness? It must be gained by committing ourselves to the care of our heavenly Father, and by seeking from him,

I. The guidance of his providence—

Continually are we endangered by the temptations that surround us—
[Temptations present themselves to us on every side. Every thing that is agreeable to our senses or flattering to our minds, has a tendency to draw us from God. Even the things which are the most innocent when moderately enjoyed, often become snares to us. Our food, our raiment, our comforts of every kind, and even our dearest relatives, are apt to engross our affections too much, and to become the objects of an idolatrous regard — — — The cares and troubles of life also are frequently sources of unbelieving anxiety, or murmuring discontent — — — Moreover, the contempt too generally poured upon religion has not unfrequently a fatal influence on our minds, to keep us from inquiring after God at all, or from confessing him openly before an ungodly world — — —
To these temptations incalculable force is given by the corruptions of our own hearts. We are of our own selves prone to evil. The heart is ready to catch fire from every spark; and all the appetites and passions are quickly brought into activity in the service of sin. In vain does reason remonstrate with us: “the law of sin that is in our members, wars against the law of our minds, and brings us into captivity [Note: Romanos 7:23.]:” yea, even when the spiritual principle lusteth and striveth against the corruptions of the flesh, so strong is the corrupt principle within us, we cannot do the things that we would [Note: Gálatas 5:17.]

Well therefore may we pray to be kept from their power—
[We are not to suppose that God is active in tempting us to sin: St. James expressly says, that it is our own lust, and not God, that is the occasion of sin [Note: Tiago 1:13.]. But God may in his providence give scope for the exercise of our corruptions, as he did, when he raised up Pharaoh to the throne of Egypt, and opened the Red Sea before him for the purpose of making him a more signal monument of his displeasure [Note: Romanos 9:17.]. On the other hand, he will often put an obstacle in the way of his people, so as to keep them from executing the evil suggestions of their hearts: he will plant a “hedge;” and, if that will not suffice, “he will build up a wall against them, that they may not find their former ways [Note: Oséias 2:6.].” This he can do in ten thousand ways, without at all infringing upon the liberty of the human will. Thus he diverted the patriarchs from destroying Joseph, and David from wreaking his vengeance upon Nabal [Note: 1 Samuel 25:32.].

Moreover, he has promised to do this in answer to our prayers. He will either make a way for us to escape from the temptations that assault us; or will moderate them, so that they may not be too powerful for us; or increase our strength, that we may be able to overcome theme [Note: 1 Coríntios 10:13.Isaías 41:10.]. In a word, he will “order our goings,” and “direct our paths.” If we were to depend on our own wisdom, we should only increase the difficulties which we designed to avoid [Note: Amós 5:9.]: but if we make God our refuge, we shall be preserved. He has bidden us “watch and pray that we enter not into temptation [Note: Mateus 26:41.];” and he will never suffer us to use these means in vain [Note: Salmos 142:1; Salmos 138:3 and Salmos 50:15.]

But as we cannot hope to be kept from every temptation, we should also pray to God for,

II.

The assistance of his grace—

Besides our in-dwelling corruptions, we have, in Satan, a great and powerful enemy—
[The words which in this and some other places are translated, “from evil,” might properly be translated, “from the evil one.” Satan is represented in Scripture as a most subtle and cruel adversary to man. He is called a serpent for his subtlety, a dragon for his fierceness, and a god for the dominion that he exercises over the children of men.
To withstand him in our own strength is impossible. He has wiles which we cannot discover, and devices which we cannot fathom. If permitted, he could destroy the holiest of men. None are out of his reach. He not only instigated a wicked Judas to betray his Master, and an hypocritical Ananias to lie unto his God, but an intrepid Peter to deny his Lord: and, if our Lord’s intercession had not prevailed to secure the faith of this favoured servant, Satan would have “sifted him as wheat,” and brought him to everlasting destruction [Note: Lucas 22:31.]

We should therefore pray to be delivered from him also—
[God will deliver us from him, as well as from temptation. He has provided armour for us, which, if used aright, shall defend us against all his fiery darts. The head, the breast, the legs, have their several and appropriate means of protection — — — Every part is also doubly guarded by the shield of faith: and a sword of heavenly temper is put into the believer’s hands [Note: Efésios 6:11.]; a sword which Satan is not able to withstand; a sword by which the Saviour himself prevailed over him [Note: Efésios 6:17. with Mateus 4:6; Mateus 4:10.], and which, though in the weakest hands, shall vanquish all the powers of hell [Note: Tiago 4:7.]. Does any one ask, How shall I get this armour? We answer, Pray to God to give it you. It is by prayer that it is obtained; by prayer it is put on; by prayer we are rendered expert in the use of it; and by prayer our heart is steeled with courage, and our arm confirmed with strength [Note: Efésios 6:18.]. The petition that is taught us in the text will answer every end; and urged with frequency and faith, will soon make us more than conquerors. Would we see the whole exemplified? Behold the instance of St. Paul: in him, the assault, defence, and victory, are all exhibited before our eyes. Satan assaulted him with the utmost violence: the Apostle instantly betook himself to prayer; and his triumph was speedy and complete: and in like manner shall “God’s strength be perfected in our weakness,” if only we rely on him for our deliverance: were we a thousand times weaker than we are, his grace should assuredly be sufficient for us [Note: 2 Coríntios 12:7.]

The petition, thus explained, is of use,
1.

For caution—

[When persons are urged to watch and pray, and to abstain from those things which are the occasions of sin, they are ready to complain that we are too strict, and that we abridge the liberties of men without necessity. But, what can be expected, if we will frequent every scene of vanity, and mix indiscriminately with all, whether godly or ungodly? What can be expected, but that we should drink into the spirit of the world, and be drawn into many sinful compliances? Does not every one find this to be the effect of associating with the world? Is not a conformity to its maxims and habits the almost necessary consequence of such conduct? Men, if on a field of battle, would not for their pleasure go and expose themselves where it was almost impossible to escape a wound; and yet, when their souls are in danger, they will venture any where for the sake of conforming to the world, or of obtaining some worthless gratification. But how can such persons offer the prayer which our Lord has taught us? Is it not a mockery to beg of God “not to lead us into temptation,” when we are rushing into it daily of our own accord? Know ye then, beloved, that your practice should correspond with your prayers. Know, that to expose yourselves to sin is to tempt your God: yea, it is to tempt the devil to tempt you. If you would be preserved by God, you must “keep” yourselves, not your feet merely, but “your hearts also, and that with all diligence,” avoiding not only sin itself, but also the means and occasions of sin.]

2. For encouragement—

[It may please God for wise and gracious ends to suffer you to be strongly tempted by the wicked one. Perhaps he may design to manifest and confirm the grace he has already given you [Note: Jó 1:8.]; or to discover to you some hidden evil in your own heart [Note: 2 Crônicas 32:31.]; or he may design to keep you from falling into sin [Note: 2 Coríntios 12:7. Mark the first and last words.], or to make use of you for the strengthening of others by a contrasted exhibition of your own weakness and of his unbounded mercy in your recovery [Note: Lucas 22:32.] — — — But, whatever be his object, and however painful your trial may be, remember, that Satan is a vanquished enemy [Note: 1 Crônicas 2:15; 1 Crônicas 2:15; 1 Crônicas 2:15.]; that he cannot go beyond the limits which God has assigned him; and that your God is ever at hand to hear and answer your petitions. Were you called to contend in your own strength, your situation would be tremendous: but you are commanded to “cast your care on God, who careth for you,” and to “encourage yourselves in the Lord your God.” Be strong then, and fear not: “be strong in the Lord and in the power of his might:” and know that he who has taught you to look to him for guidance and protection, will “keep you from falling [Note: Jude, ver. 24.],” and “bruise Satan under your feet shortly [Note: Romanos 16:20.].”]

DISCOURSE: 1318
THE LORD’S PRAYER

Mateus 6:13. For thine is the kingdom, and the power, and the glory, for ever Amen.

ON a review of the Lord’s Prayer, we cannot but be thankful that such a summary is here given us, not only because we are hereby instructed what to pray for, but are assured that, great as the petitions are, they shall all be granted, if we offer them up in faith. The conclusion of the prayer which we have now read, is not contained in St. Luke’s Gospel. But we must remember, that the prayer was given to the disciples at two different times, and on different occasions: and that in the one it might be contained, though it might be omitted in the other. Doubts indeed have been suggested whether it originally formed any part of the prayer before us: but, whilst the Latin versions and fathers omit it, it is found in most of the Greek manuscripts, and is quoted by most of the Greek fathers: from whence the translators of our Bible have admitted it as a part of the sacred text; as we also may safely do on their authority. Certain it is that there is in these words a perfect correspondence with the prayer itself; and that they admirably express the feelings of a devout soul. This may be understood in a twofold view;

I. As a devout acknowledgment—

It is often called a doxology, or an ascription of praise to God: and in this view we may observe concerning it,

1. That it accords with many other passages of Holy Writ—

[Such effusions of praise are frequent in the Holy Scriptures: indeed the very words appear to have been taken from that thanksgiving of David, which he uttered when both he and his people had been consecrating their offerings to the Lord for the building of his temple [Note: 1 Crônicas 29:10. Recite the passage.] — — — In the New Testament such doxologies abound. The Apostles frequently interrupt the thread of their argument, (if it can be called an interruption,) by breaking forth into rapturous expressions of praise and thanksgiving [Note: Gálatas 1:5; 1 Timóteo 1:17.]; and more frequently conclude their epistles with such tokens of grateful adoration [Note: Romanos 16:27; 1 Pedro 5:11. Jude, ver. 24, 25.]. Sometimes also we find, that, after pouring out their souls before God in prayer, the Apostles address their thanksgivings to him, just in the way that we are taught to do in the prayer before us [Note: Efésios 3:14; Efésios 3:20.]. The propriety therefore of addressing God in this manner is evident, since it is sanctioned by the example of the saints in all ages.]

2. That it is well calculated for the use of the Christian Church—

[Every work of God, whether animate or inanimate, renders unto him a tribute of praise: the beauty and order of the whole creation, and the adaptation of every thing to its proper end, declares aloud the wisdom, the power, and the goodness of the Creator. But the people of God must be active in rendering praise to him; according to that distinction of the Psalmist, “All thy works praise thee, O God; and thy saints shall bless thee [Note: Salmos 145:10.].” The redeemed of the Lord are called upon to testify their obligations to him in this manner day and night [Note: Salmos 107:1; Salmos 145:1 and Salmos 146:1.]: it is “comely” for them so to do [Note: Salmos 147:1.], and, “if they should hold their peace, the very stones would cry out against them.” And where shall we find words more proper for our use? They are so concise as to be easily remembered, and so comprehensive as to include every thing that we could wish to say. They are, in fact, an epitome of that song which saints and angels are singing in the realms above [Note: Apocalipse 5:13.] — — — and, if we offer them in a becoming manner, we shall have an earnest and foretaste of the heavenly bliss.

Nor is there a small emphasis to be laid on the word with which the prayer concludes. “Amen,” when annexed to praise and thanksgiving, denotes the full concurrence of the soul in all that has been uttered. In the fourth century, it was customary for the whole Church to utter this word aloud, in order to express their cordial assent to every thing that had been spoken; and at times, as St. Jerome tells us, the sound was like thunder [Note: “In Ecclesiis urbis Romζquasi tonitru cœleste audimus populum reboantem Amen.” Prζf. in Epist. ad Galat.]. As far as respects their earnestness, we approve of their custom: but we think that true devotion would be less clamorous: and we far prefer that mode adopted by the Church in the days of Nehemiah, when the earnestness was equally, but more suitably, expressed; being chastened and tempered with ardent affection and reverential awe [Note: Neemias 8:6.] — — —]

But we have observed that the words of our text may be also interpreted,

II.

As an humble plea—

Pleading with God is the very essence and perfection of prayer—
[In all the more solemn addresses to the Deity recorded in the Scriptures, pleading bears a very conspicuous part. We must not however imagine that such a mode of prayer was adopted with a view to prevail upon God to grant what he was otherwise averse to give: we mistake the nature of prayer altogether, if we think that it has any such power, or is to be used for any such end. Prayer is rather intended to impress our own minds with a sense of our manifold necessities, and of our dependence upon God for a supply of them; and thus to prepare our souls for a grateful reception of the Divine favours: and consequently, the more urgent our prayers are, the more will these ends be answered; and God will be the more glorified by us, when he has imparted to us the desired benefits. It was with such views that Moses [Note: Êxodo 32:11.], Jehoshaphat [Note: 2 Crônicas 20:5.], Hezekiah [Note: Isaías 37:15.], and all the saints of old, presented their petitions, enforced and strengthened with the most urgent pleas [Note: Isaías 51:9; Isaías 63:15 and particularly Jeremias 14:21.]. And it is impossible to feel our need of mercy, without following their example in this particular.]

As a plea, this part of the prayer admirably enforces every petition in it—
[Great are the things which we have asked in it: and utterly unworthy are we to offer such petitions at the throne of grace: but God is a mighty Sovereign, who “may do what he will with his own,” and therefore may hear and answer us, though we be the meanest and the vilest of the human race. It is this idea which we express, when we say, “for thine is the kingdom.” The word for shews that it has respect to what goes before, and that we urge this consideration as a plea, to enforce the preceding petitions. Next to the sovereign right of God to answer us, we plead his power. Nothing short of omnipotence can effect the things which we desire of God in this prayer: but he is almighty, and all-sufficient: “with him all things are possible:” and we acknowledge our conviction, that “there is nothing too hard for him.” Lastly, we plead “the glory” which he will derive from granting all the things which we have prayed for; in the conversion and salvation of the world at large, and in every mercy vouchsafed to ourselves in particular, whether in the supply of our bodily wants, or in the pardon of our sins and the preservation of our souls. This sovereignty and this power are his immutable perfections; and this glory will result to him through all eternity, even “for ever” and ever.

Such considerations may well animate us in our addresses at the throne of grace, and encourage us in a further confirmation of our petitions by the word “Amen.”

We have already mentioned one sense of the word “Amen;” namely, that it is a full assent to all that has been uttered. But it has another meaning also, and imports a desire that the things which have been asked may be granted [Note: Apocalipse 22:20.]. In this latter sense it is often doubled, in order to express more strongly the ardour of that desire [Note: Salmos 72:18.]. Would we understand its just import? we may see it illustrated in the prayer of Daniel; where, having enforced his petitions by many urgent pleas, he comes at last to renew them all with redoubled ardour; not indeed by the word “Amen,” but in a more copious strain, expressive of the idea contained in it [Note: Daniel 9:17.].

In the Apostolic age the use of this word was universal in the Church: whilst one person addressed the Lord in the name of the whole assembly, all who were present added their “Amen,” and thereby made every petition and thanksgiving their own [Note: 1 Coríntios 14:16.]. Nor has the word lost its use and emphasis even in heaven: for the whole choir, both of saints and angels, are represented as using it in both the senses that we have mentioned; “saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen [Note: Apocalipse 7:11.].” O that, in adding our Amen to the prayer before us, we might resemble them; and so utter it now from our inmost souls, that we maybe counted worthy to utter it in full concert with them to all eternity!]