both because of the discomfort and trouble of them, and because of the danger we are in of being overcome by them, and the guilt and grief that then follow.
(2) Positively: But deliver us from evil, ἀπὸ τοῦ πονηροῦ—from the evil one, the devil, the tempter; "keep us, that either we may not be assaulted by him, or we may not be overcome by those assaults:" Or from the evil thing, sin, the worst of evils; an evil, an only evil; that evil thing which God hates, and which Satan tempts men to and destroys them by. "Lord, deliver us from the evil of the world, the corruption that is in the world through lust; from the evil of every condition in the world; from the evil of death, from the sting of death which is sin: deliver us from ourselves, from our own evil hearts: deliver us from evil men, that they may not be a snare to us, nor we a prey to them."
III. The conclusion: For thine is the kingdom, and the power, and the glory, for ever. Amen. Some refer this to David's doxology, 1 Chron. 29. 11. Thine, O Lord, is the greatness. It is,
1. A form of plea to enforce the foregoing petitions. It is our duty to plead with God in prayer, to fill our mouth with arguments, (Job 23. 4.) not to move God, but to affect ourselves ; to encourage our faith, to excite our fervency, and to evidence both. Now the best pleas in prayer, are those that are taken from God himself, and from that which he has made known of himself. We must wrestle with God in his own strength, both as to the matter of our pleas and the urging of them. The plea here has special reference to the three first petitions: "Father in heaven, thy kingdom come, for thine is the kingdom; thy will be done, for thine is the power; hallowed be thy name, for thine is the glory." And as to our own particular errands, these are encouraging: "Thine is the kingdom; thou hast the government of the world, and the protection of the saints, thy willing subjects in it:" God gives and saves like a king. "Thine is the power, to maintain and support that kingdom, and to make good all thine engagements to thy people." Thine is the glory, as the end of all that which is given to, and done for, the saints, in answer to their prayers; for their praise waiteth for him. This is matter of comfort and holy confidence in prayer.
2. It is a form of praise and thanksgiving. The best pleading with God is praising of him; it is the way to obtain further mercy, as it qualifies us to receive it. In all our addresses to God, it is fit that praise should have a considerable share, for praise becometh the saints; they are to be to our God for a name and for a praise. It is just and equal; we praise God, and give him glory, not because he needs it—he is praised by a world of angels, but because he deserves it; and it is our duty to give him glory, in compliance with his design in revealing himself to us. Praise is the work and happiness of heaven; and all that would go to heaven hereafter, must begin their heaven now. Observe, how full this doxology is, The kingdom, and the power, and the glory, it is all thine. Note, It becomes us to be copious in praising God. A true saint never thinks he can speak honourably enough of God: here there should be a gracious fluency, and this for ever. Ascribing glory to God for ever, intimates an acknowledgment, that it is eternally due, and an earnest desire to be eternally doing it, with angels and saints above, Ps. 71. 14.
Lastly, To all this we are taught to affix our Amen, so be it. God's Amen is a grant; his fiat is, it shall be so: our Amen is only a summary desire; our fiat is, let it be so: it is in token of our desire and assurance to be heard, that we say, Amen. Amen refers to every petition going before, and thus, in compassion to our infirmities, we are taught to knit up the whole in one word, and so to gather up, in the general, what we have lost and let slip in the particulars. It is good to conclude religious duties with some warmth and vigour, that we may go from them with a sweet savour upon our spirits. It was of old the practice of good people to say, Amen, audibly at the end of every prayer, and it is a commendable practice, provided it be done with understanding, as the apostle directs, (1 Cor. 14. 16.) and uprightly, with life and liveliness, and inward impressions, answerable to that outward expression of desire and confidence.
Most of the petitions in the Lord's prayer had been commonly used by the Jews in their devotions, or words to the same effect: but that clause in the fifth petition, As we forgive our debtors, was perfectly new, and therefore our Saviour here shows for what reason he added it, not with any personal reflection upon the peevishness, litigiousness, and ill nature of the men of that generation, though there was cause enough for it, but only from the necessity and importance of the thing itself. God, in forgiving us, has a peculiar respect to our forgiving those that have injured us; and therefore, when we pray for pardon, we must mention our making conscience of that duty, not only to remind ourselves of it, but to bind ourselves to it. See that payable, ch. 18. 23—35. Selfish nature is loth to comply with this, and therefore it is here inculcated, v. 14, 15.
1. In a promise. If ye forgive, your heavenly Father will also forgive. Not as if this were the only condition required; there must be repentance and faith, and new obedience; but as where other graces are in truth, there will be this, so this will be a good evidence of the sincerity of our other graces. He that relents toward his brother, thereby shows that he repents toward his God. Those which in the prayer are called debts, are here called trespasses, debts of injury, wrongs done us in our bodies, goods, or reputation: trespasses; it is an extenuating term for offences, παραπτώματα—stumbles, slips, falls. Note, It is a good evidence, and a good help of our forgiving others, to call the injuries done us by a mollifying, excusing name. Call them not treasons, but trespasses; not wilful injuries, but casual inadvertences; peradventure it was an oversight, (Gen. 43. 12.) therefore make the best of it. We must forgive, as we hope to be forgiven; and therefore must not only bear no malice, nor meditate revenge, but must not upbraid our brother with the injuries he has done us, nor rejoice in any hurt that befalls him, but must be ready to help him and do him good, and if he repent and desire to be friends again, we must be free and familiar with him, as before.
2. In a threatening. "But if you forgive not those that have injured you, that is a bad sign you have not the other requisite conditions, but are altogether unqualified for pardon; and therefore your Father, whom you call Father, and who, as a father, offers you his grace upon reasonable terms, will nevertheless not forgive you. And if other graces be sincere, and yet you be defective greatly in forgiving, you cannot expect the comfort of your pardon, but to have your spirits brought down by some affliction or other to comply with this duty." Note, Those that would find mercy with God must show mercy to their brethren; nor can we expect that he should stretch out the hands of his favour to us, unless we lift up to him pure hands, without wrath, 1 Tim. 2. 8. If we pray in anger, we have reason to fear God will answer in anger. It has been said, prayers made in wrath are written in gall. What reason is it that God should forgive us the talents we are indebted to him, if we forgive not our brethren the pence they are indebted to us? Christ came into the world as the great Peace-Maker, not only to reconcile us to God, but one to another, and in this we must comply with
