AUGUSTINE . (Enchir. 73.) Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled, though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be any thing hard in loving him, as there was when he was in active enmity.
6:13
13. And lead us not into temptation.
PSEUDO-CHRYSOSTOM . 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.
AUGUSTINE . (Serm. in Mont. ii. 9.) 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 For God does not of Himself lead a man, but suffer him to be led from whom He has withdrawn His aid.
CYPRIAN . (Tr. vii. 17.) 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.
AUGUSTINE . (ubi sup.) 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.
AUGUSTINE . (Epist. 130, 11.) 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.
CYPRIAN . (ubi sup.) 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.
AUGUSTINE . (De Don. Pers. 5.) 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. 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.
But deliver us from evil. Amen.
AUGUSTINE . (ubi sup.) 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.
CYPRIAN . (Tr. vii. 18.) 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?
AUGUSTINE . (Epist. 130, 11.) 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.
JEROME . Amen, which appears here at the close, is the seal of the Lord’s Prayer. Aquila rendered ‘faithfully’—we may perhaps ‘truly.’
CYPRIAN . (ubi sup.) 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.
AUGUSTINE . (Epist. 130, 12.) 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. 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.
AUGUSTINE . (Serm. in Mont. ii. 11.) 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. 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.
CHRYSOSTOM . 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.
PSEUDO-CHRYSOSTOM . 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.
6:14–15
14. For if ye forgive men their trespasses, your heavenly Father will also forgive you:
15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
RABANUS . By the word Amen, He shews that without doubt the Lord will bestow all things that are rightly asked, and by those that do not fail in observing the annexed condition, For if ye forgive men their sins, your heavenly Father will also forgive you your sins.
AUGUSTINE . (Serm. in Mont. ii. 11.) Here we should not overlook that of all the petitions enjoined by the Lord, He judged that most worthy of further enforcement, which relates to forgiveness of sins, in which He would have us merciful; which is the only means of escaping misery.