Matthew 6:13 · Bible study
Matthew 6:13 Commentary: Lead Us Not into Temptation
Greek · 11 what the commentators say
Meaning in one sentence
Explore the meaning of 'lead us not into temptation' in the Lord's Prayer, how it relates to God's testing, and what we ask for deliverance.
Research Summary
- Meaning: A prayer for God to keep us from situations where we would fall into sin, and to rescue us from evil or the Evil One.
- Key words: peirasmos (temptation/testing), eisenegkēs (you may lead into), rhusai (rescue/deliver), ponērou (evil/evil one).
- Main debate: Whether 'evil' is neuter (general evil) or masculine (the Evil One/Satan); whether the doxology is original.
- Theological theme: Human weakness and total dependence on God's grace and power in spiritual warfare.
- Best use: A daily prayer of humility, watchfulness, and confidence in God's sovereign protection.
Translation Comparison
BSB Berean Standard Bible 2020
And lead us not into temptation, but deliver us from the evil one.’
WEB World English Bible 2000
Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’
KJV King James Version 1769
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.
ASV American Standard Version 1901
And bring us not into temptation, but deliver us from the evil one.
YLT Young's Literal Translation 1898
`And mayest Thou not lead us to temptation, but deliver us from the evil, because Thine is the reign, and the power, and the glory--to the ages. Amen.
Darby Darby Bible 1890
and lead us not into temptation, but save us from evil.
Douay-Rheims Douay-Rheims Bible 1899
And lead us not into temptation. But deliver us from evil. Amen.
Translations in other languages (10 available)
Y no nos metas en tentación, mas líbranos|strong="G4506, G2248" del mal: porque tuyo es el reino, y el poder, y la gloria, por todos los siglos. Amén.
E não nos conduzas à tentação, mas livra-nos do mal.
ne nous induis pas en tentation, mais délivre-nous du malin. Car c’ est à toi qu’ appartiennent, dans tous les siècles, le règne, la puissance et la gloire. Amen!
Und führe uns nicht in Versuchung, sondern erlöse uns von dem Übel. Denn dein ist das Reich und die Kraft und die Herrlichkeit in Ewigkeit. Amen.
En leid ons niet in verzoeking, maar verlos ons van den boze. Want Uw is het Koninkrijk, en de kracht, en de heerlijkheid, in der eeuwigheid, amen.
e non ci esporre alla tentazione, ma liberaci dal maligno.
I nie wódź nas na pokuszenie, ale nas zbaw ode złego; albowiem twoje jest królestwo i moc i chwała na wieki. Amen.
и не введи нас в искушение, но избавь нас от лукавого. Ибо Твое есть Царство и сила и слава во веки. Аминь.
不 叫 我們 遇見 試探； 救 我們 脫離 兇惡（或譯：脫離惡者）。因為 國度、 權柄、 榮耀，全是 你的，直到 永遠。阿們（有古卷沒有因為……阿們等字）！
And let us not be put to the test, but keep us safe from the Evil One.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 6:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this double petition addresses the believer's dependence on God in spiritual danger. The Greek verb eisenegkēs (aorist subjunctive, 'may you lead') and the negative particle mē form a prayer that God would not bring us into situations where we would yield to temptation. Vincent and others note that peirasmos means 'trial' of any kind, not only solicitation to evil (Gen 22:1; Jas 1:2). The petition acknowledges that while God tests His people (Deut 8:2), He never tempts to sin (Jas 1:13). Clarke highlights that the process of temptation moves from thought to consent to sin; we ask to be kept from entering that path. The second clause, 'deliver us from evil' (or 'the evil one'), uses rhusai, an aorist imperative meaning 'rescue', a cry for active salvation from danger. Gill and Poole note that the article with ponērou could be masculine or neuter; both evil in general and the Evil One are in view. The doxology ('For yours is the kingdom…') is widely considered a later liturgical addition, though its content is biblically sound (1 Chron 29:11). All traditions see this petition as grounding daily prayer in humility: we cannot stand without God's help.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Petition against all trial: The plain reading of 'lead us not into temptation' seems to ask God to keep us from any testing; but this clashes with James 1:2 and God’s testing of Abraham.
- Petition not to be overcome: Calvin, Wesley, and others argue the request is to be preserved from yielding; the connection with 'deliver us from evil' supports rescue when tested.
- Petition against entering temptation voluntarily: Jamieson-Fausset-Brown emphasize the verb 'enter into' (Matt 26:41) — we ask not to be drawn into temptation by our own will, as Peter did.
What is clear: All Christians agree that this petition expresses our need for God's help in the face of spiritual danger, whether from inner desires, the world, or the devil.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'temptation' (peirasmos) | Christians agree that the petition asks for God's help in trials that could lead to sin. | Some see it as a request to avoid all testing; others (following Calvin, Clarke) understand it as a prayer not to be overcome by temptation, given that God does test believers (Gen 22:1). |
| 'Evil' vs 'the Evil One' | Both interpretations are grammatically possible and are held by faithful readers. | The masculine reading ('the evil one') points to Satan (Matt 13:19, 1 John 5:19); the neuter ('evil') includes all sin and corruption. Some traditions (e.g., Roman Catholic) use 'evil'; others (e.g., many Protestant translations) prefer 'the evil one.' |
| The doxology (v.13b) | Its content (kingdom, power, glory) is consistent with Scripture (1 Chron 29:11). | Modern critical editions omit it due to weak early manuscript support; the Majority Text and liturgical traditions retain it. The Church of England and many Orthodox traditions include it; the Roman Rite omits it. |
| Relationship to James 1:13 | God never tempts to sin; the petition does not accuse God of evil. | How exactly to harmonize the prayer with James: some say it is a reverent request not to be put to the test in ways we cannot bear; others say it is a prayer against the <em>permission</em> of temptation (Clarke). |
Historical & Cultural Context
The Lord's Prayer appears in Matthew's Sermon on the Mount as a model for prayer, set against the hypocritical prayers of the Pharisees (Matt 6:5-8). Jesus likely drew vocabulary from Jewish prayers of the Second Temple period. The Mishnah records Rabbi Judah praying: 'Let it be thy good pleasure to deliver us from impudent men, from an evil man, from Satan the destroyer.' The petition 'lead us not into temptation' echoes such patterns, but Jesus redirects them from generic protection into a deeply personal dependence on the Father.
The word peirasmos carried a wide semantic range, testing, proving, trial, or solicitation to sin. In the Septuagint it appears for God 'testing' Abraham (Gen 22:1) and for Israel's testing in the wilderness (Deut 8:2). Jewish tradition saw trial as a means of refining character, yet also recognized the peril of falling. The Qumran community prayed for deliverance from 'the lot of Satan' and from 'the spirit of wickedness.'
Culturally, the phrase 'lead us not' reflects a Hebraism where God is said to do what He permits (Clarke). The early church faced persecution from Rome, and believers needed assurance that trials were not signs of abandonment. The petition also reflects Jesus' own agony in Gethsemane (Matt 26:41, 'Watch and pray that you enter not into temptation'). The alternative reading 'from the evil one' (supported by the article tou) would resonate with first-century dualism and the belief in a personal tempter, but the neuter reading ('evil') allows for both external and internal sources of sin.
Textual Notes
The supplied commentaries (e.g., Cambridge Bible) note that the doxology ('For yours is the kingdom, the power, and the glory forever. Amen') is absent from the oldest and best Greek manuscripts (Codex Sinaiticus, Codex Vaticanus) and is considered a later liturgical insertion. The parallel in Luke 11:2-4 contains no doxology. However, the doxology appears in the Majority Text and in many medieval manuscripts, reflecting its early use in worship. No significant textual variant is reported for the petitions themselves.
Reception History
The Lord's Prayer, including verse 13, has been central to Christian liturgy and private prayer since the early church. The Didache (c. AD 100) directs believers to pray it three times a day. Tertullian and Cyprian wrote treatises on the prayer, emphasizing the sixth petition as a plea against spiritual warfare. Augustine (in De Sermone Domini in Monte) treated 'lead us not into temptation' as a single petition with 'deliver us from evil,' arguing that God leads by permitting. The Protestant Reformers (Luther, Calvin) stressed its role in humbling believers and confessing dependence on grace. In the Eastern Orthodox tradition, the prayer is recited at every liturgy, with the doxology included. Across traditions, this verse has been prayed by the dying, by those facing persecution, and by ordinary Christians beginning each day.
Preaching This Verse
Three-point outline
- Honest self-knowledge. The petition begins with the admission that we cannot stand alone. James 1:14 says temptation arises from our own desires; we ask God not to bring us to the breaking point.
- Active deliverance. 'Deliver us from evil' is a cry for rescue. The verb rhusai implies drawing someone out of danger. We ask not just for protection but for salvation from sin's power.
- Confidence in God's rule. The doxology (though probably added later) anchors the prayer in God's eternal kingdom, power and glory. Our frailty meets His sovereignty.
Five-point outline
- Definition of 'temptation.' Peirasmos includes trials, tests and solicitations. We pray not to avoid all testing, but to be kept from falling.
- God's role in testing. God tested Abraham (Gen 22:1) and Israel (Deut 8:2), but He never tempts to sin (Jas 1:13). We ask that He order our circumstances so we are not overcome.
- Our part. We are called to watch and pray (Matt 26:41), not to rush into situations where we are weak (as Peter did in the high priest's courtyard).
- Deliverance from the Evil One. Satan is called 'the evil one' (Matt 13:19). The petition asks for victory over his schemes.
- The foundation of praise. The prayer ends with 'Yours is the kingdom, the power, and the glory', a reminder that God is able to answer.
Illustration hooks
- A recovering addict who avoids old haunts, we pray not to be led into temptation, not just for strength to resist once we're there.
- An athlete who stays off social media during competition week, we can limit exposure to tempting situations.
- A parent who sets boundaries for a teenager, God sets boundaries for us because He knows our limits.
Questions your congregation is asking
- Does God sometimes lead us into temptation to test us? How is that different from tempting us?
- Should I pray 'lead us not into temptation' if I'm already in the middle of a trial?
- Is the doxology part of the original prayer? Can I still say it?
Leading a Discussion
This passage is part of the Lord's Prayer, a model for how Jesus taught His disciples to pray. It raises a tension: if God tests people (like Abraham), how can we ask Him not to lead us into temptation? The group will explore the meaning of 'temptation' (peirasmos) and what it means to be delivered from evil. The goal is to move from confusion about the petition to confident trust in God's provision.
Discussion questions
- Read Matthew 6:13 aloud. What initial confusion or questions does this verse raise for you?
- Look at James 1:13-14. How does James define 'temptation'? How does that help you understand what Jesus is asking?
- In what ways can trials be good for us (see James 1:2-4)? Why is it still appropriate to pray 'lead us not into temptation'?
- Compare Matthew 6:13 with Matthew 26:41 ('Watch and pray that you enter not into temptation'). How does the garden scene illustrate what Jesus means?
- The Greek ponērou can be translated 'evil' (neuter) or 'the evil one' (masculine). How does each translation shape the meaning of the petition? Which do you find more helpful?
- How does the doxology (v.13b) shape the confidence with which we can pray this petition?
- Share a situation where you were tempted and felt God helped you through. How did that experience change the way you pray this verse?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 22:1 | After these things, God tested Abraham, and said to him, “Abraham!” He said, “Here I am.” |
| Exodus 15:18 | Yahweh will reign forever and ever.” |
| Numbers 5:22 | and this water that brings a curse will go into your bowels, and make your body swell, and your thigh fall away.” The woman shall say, “Amen, Amen.” |
| Deuteronomy 8:2 | You shall remember all the way which Yahweh your God has led you these forty years in the wilderness, that he might humble you, to test you, to know what was in your heart, whether you would keep his commandments or not. |
| Deuteronomy 8:16 | who fed you in the wilderness with manna, which your fathers didn’t know, that he might humble you, and that he might prove you, to do you good at your latter end; |
| Deuteronomy 27:15 | ‘Cursed is the man who makes an engraved or molten image, an abomination to Yahweh, the work of the hands of the craftsman, and sets it up in secret.’ All the people shall answer and say, ‘Amen.’ |
| Deuteronomy 27:26 | ‘Cursed is he who doesn’t uphold the words of this law by doing them.’ All the people shall say, ‘Amen.’” |
| I Kings 1:36 | Benaiah the son of Jehoiada answered the king, and said, “Amen. May Yahweh, the God of my lord the king, say so. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke explains that "lead us not into temptation" is a Hebrew way of asking God not to permit us to face trials beyond our strength. He describes temptation as a piercing sore trial, and identifies the process from an evil thought to consent. "Deliver us from evil" specifically targets the wicked one, Satan.
Barnes' Notes on the Bible Protestant 1832
Barnes insists the Lord's Prayer is a model for the manner of prayer, not a fixed form of words. He sees the plural "us" in the request for daily
Calvin's Commentaries Reformed 1564
Calvin insists this is one unified petition, not two separate requests. He follows Augustine's reading that "lead us not into temptation" and "deliver us from evil" are bound together: we ask God to keep us from falling by protecting our weakness against the devil's inward assaults. Outward trials test faith, but this petition targets the inner temptation stirred by Satan.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary observes that "deliver us from evil" could be rendered "from the Evil One," but prefers the neuter sense of "evil" as deeper, covering both external temptation and the evil within a person. It notes that the closing doxology lacks strong manuscript authority and was likely added from the liturgy rather than the original text.
Geneva Bible Notes Reformed 1599
And leade vs not into tentation, but deliuer vs from euill: for thine is the kingdome, and the power, and the glorie for euer. Amen.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that this petition does not ask God to remove all temptation, since trials can be useful, but to keep believers from being overpowered by it. He traces each phrase to Jewish prayers already in use before Jesus gave this pattern, showing the Lord's Prayer as a refined selection of existing petitions rather than an entirely new composition.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees "lead us not into temptation" as a prayer against willfully walking into situations where we are likely to fall, not a request to avoid all trials or for strength under them. He takes "deliver us from evil" as a separate, comprehensive plea for freedom from all sin and its consequences.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry treats the Lord's Prayer as a pattern, not a rigid formula. He stresses that Christ gave it to guide what we pray for and how we order our requests, not to bind us to those exact words alone. Yet he also affirms its value as a set form, noting its long use by the church.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the petition for deliverance from temptation as the summing up of every Christian’s deepest need: not just to escape sin, but to conquer it completely through God’s power. For him, the whole prayer covers everything a believer can rightly desire — God’s glory, daily provision, forgiveness, and freedom from sin’s grip — so that nothing essential is left out.