13. And lead us not into temptation Some people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition. The connection of the words also shows it: for the word but, which is placed between, connects the two clauses together, as Augustine judiciously explains. The sentence ought to be resolved thus, That we may not be led into temptation, deliver us from evil The meaning is: “We are conscious Of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless God deliver him, he will be constantly falling. 441 “Afin qu'i! ne trebusche pas a chacun coup;” — “that he may not reel at every blow.”
The word temptation is often used generally for any kind of trial. In this sense God is said to have tempted Abraham, (Genesis 22:1 ,) when he tried his faith. We are tempted both by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inward temptation, which may be fitly called the scourge of the devil, for exciting our lust. It would be foolish to ask, that God would keep us free from every thing which makes trial of our faith. All wicked emotions, which excite us to sin, are included under the name of temptation Though it is not impossible that we may feel such pricks in our minds, (for, during the whole course of our life, we have a constant warfare with the flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, by temptations
In order to express this truth more clearly, that we are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand, Christ used this form of expression, (μὴ εἰσενέγκὟς,) Lead us not into temptation: or, as some render it, Bring us not into temptation It is certainly true, that “every man is tempted,” as the Apostle James says, (1:14 ) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, to lead them into temptation In the same sense, “an evil spirit from the Lord” is said to have “seized or troubled Saul,” (1 Samuel 16:14 :) and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (Romans 1:28 ,) he does not exercise a confused tyranny, but executes his just, though secret 442     “Combien que la raison nous en soit incognue;” — “though the reason of them may be unknown to us.” judgments.
Deliver us from evil The word evil (πονηροῦ) may either be taken in the neuter gender, as signifying the evil thing, or in the masculine gender, as signifying the evil one Chrysostom refers it to the Devil, who is the contriver of every thing evil, and, as the deadly enemy of our salvation, is continually fighting against us. 443     Chrysostom's words are: — Πονηρὸν ἐνταῦθα τὸν διάζολον καλεῖ Κατ ᾿ ἐξοχὴν δὲ οἱτος ἐκεῖνος καλεῖται διὰ τὴν ὑπερζολὴν τὢς κακίας, καὶ ἐπειδὰν μηδὲν παρ ᾿ ἡμῶν ἀδικηθεὶς ἄσπονδον πρὸς ἡμᾶς ἔχει τὸυ πόλεμον. “He calls the Devil, in this place, THE EVIL ONE. He is, by way of eminence, so called, on account of his superlative wickedness, and because, though he has received no injury from us, he carries on against us an implacable war.” — Ed. But it may, with equal propriety, be explained as referring to sin There is no necessity for raising a debate on this point: for the meaning remains nearly the same, that we are in danger from the devil and from sin, if the Lord does not protect and deliver us.
For thine is the kingdom It is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins: 444 That part of the Lord's Prayer, which we commonly call the conclusion, is not found in the Gospel by Luke, and its genuineness has been questioned. None of the Latin copies (as Calvin mentions) have it: but even those who have most zealously maintained that it is spurious, admit that it exists in the greater number of the Greek manuscripts. Erasmus, Grotius, Witsius, Griesbach, Matthaei, and Scholz, may be consulted by those who wish to examine the question for themselves, and to hear all that has been said on both sides. Any thing like the summing up of the argument here would exceed the limits of a note. — Ed.
for it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.

John Calvin (1509-1564)

Commentary on Matthew, Mark, Luke - Volume 1