Sermon Tone Analysis

Commentary

“Our Father which art in heaven:” a child away from home.

“Hallowed be thy name:” a worshipper.

“Thy kingdom come:” a subject.

“Thy will be done in earth, as it is in heaven:” a servant.

“Give us this day our daily bread:” a beggar.

“And forgive us our debts as we forgive our debtors:” a sinner.

“And lead us not into temptation, but deliver us from evil:” a sinner in danger of being a greater sinner still.

And now, at the very bottom of the ladder, stands a sinner, afraid of yet greater sin, in extreme danger and in conscious weakness, sensible of past sin and fearful of it for the future: hear him as with trembling lip he cries in the words of our text, “Lead us not into temptation, but deliver us from evil.”

The last clause of the prayer contains in it a deeper inward experience than the earlier part of it.

Every believer is a child of God, a worshipper, a subject, a servant, a beggar, and a sinner; but it is not every man who perceives the allurements which beset him, or his own tendency to yield to them.

It is not every child of God, even when advanced in years, who knows to the full the meaning of being led into temptation; for some follow an easy path and are seldom buffeted; and others are such tender babes that they hardly know their own corruptions.

Fully to understand our text a man should have had sharp brushes in the wars and have done battle against the enemy within his soul for many a day.

He who has escaped as by the skin of his teeth, offers this prayer with an emphasis of meaning.

The man who has felt the fowler’s net about him—the man who has been seized by the adversary and almost destroyed—he prays with awful eagerness, “Lead us not into temptation.”

Very speedily after the penitent has received forgiveness and has the sense of it in his soul he is tempted of the devil, for Satan cannot bear to lose his subjects, and when he sees them cross the border line and escape out of his hand, he gathers up all his forces and exercises all his cunning if, perchance, he may slay them at once.

To meet this special assault the Lord makes the heart watchful.

Next, it seems to me to be the natural prayer of holy horror at the very thought of falling again into sin.

The third feeling, also, is very apparent; namely, diffidence of personal strength.

The man who feels himself strong enough for anything is daring, and even invites the battle which will prove his power.

“Oh,” says he, “I care not; they may gather about me who will; I am quite able to take care of myself and hold my own against any number.”

He is ready to be led into conflict, he courts the fray.

Not so the man who has been taught of God and has learned his own weakness; he does not want to be tried, but seeks quiet places where he may be out of harm’s way.

Put him into the battle and he will play the man, let him be tempted and you will see how steadfast he will be; but he does not ask for conflict, as, methinks, few soldiers will who know what fighting means.

Surely it is only those who have never smelt gunpowder, or seen the corpses heaped in bloody masses on each other, that are so eager for the shot and shell, but your veteran would rather enjoy the piping times of peace.

No experienced believer ever desires spiritual conflict, though perchance some raw recruits may challenge it.

In the Christian a recollection of his previous weakness—his resolutions broken, his promises unkept—makes him pray that he may not in future be severely tested.

He does not dare to trust himself again.

He wants no fight with Satan, or with the world; but he asks that if possible he may be kept from those severe encounters, and his prayer is, “Lead us not into temptation.”

The wise believer shows a sacred diffidence—nay, I think I may say an utter despair of himself: and even though he knows that the power of God is strong enough for anything, yet is the sense of his weakness so heavy upon him that he begs to be spared too much trial.

Hence the cry, “Lead us not into temptation.”

I am afraid that badly as some behave under temptation, others of us might have done worse if we had been there.

Once more, do you not think that this prayer breathes the spirit of confidence—confidence in God? “Why,” says one, “I do not see that.”

To me—I know not whether I shall be able to convey my thought—to me there is a degree of very tender familiarity and sacred boldness in this expression.

Of course, God will lead me now that I am his child.

Moreover, now that he has forgiven me, I know that he will not lead me where I can come to any harm.

This my faith ought to know and believe, and yet for several reasons there rises to my mind a fear lest his providence should conduct me where I shall be tempted.

Is that fear right or wrong?

It burdens my mind; may I go with it to my God? May I express in prayer this misgiving of soul?

May I pour out this anxiety before the great, wise, loving God?

Will it not be impertinent?

No, it will not, for Jesus puts the words into my mouth and says, “After this manner pray ye.”

You are afraid that he may lead you into temptation; but he will not do so; or should he see fit to try you, he will also afford you strength to hold out to the end.

He will be pleased in his infinite mercy to preserve you.

Where he leads it will be perfectly safe for you to follow, for his presence will make the deadliest air to become healthful.

So if thou hast a suspicion in thy soul that mayhap thy Father might put thee into temptation too strong for thee, tell it to him.

Tell it to him, though it seems taking a great liberty.

Though the fear may be the fruit of unbelief yet make it known to thy Lord, and do not harbour it sullenly.

Remember the Lord’s prayer was not made for him, but for you, and therefore it reads matters from your standpoint and not from his.

Our Lord’s prayer is not for our Lord; it is for us, his children; and children say to their fathers ever so many things which it is quite proper for them to say, but which are not wise and accurate after the measure of their parents’ knowledge

We are all so like to Samson in this matter that I must bring him in as the illustration, though he has often been used for that purpose by others.

So long as the locks of our head are unshorn we can do anything and everything: we can rend lions, carry gates of Gaza, and smite the armies of the alien.

It is by the divine consecrating mark that we are strong in the power of his might; but if the Lord be once withdrawn and we attempt the work alone, then are we weak as the tiniest insect.

When the Lord hath departed from thee, O Samson, what art thou more than another man?

Then the cry, “the Philistines be upon thee, Samson,” is the knell of all thy glory.

Thou dost vainly shake those lusty limbs of thine.

Now thou wilt have thine eyes put out and the Philistines will make sport of thee.

In view of a like catastrophe we may well be in an agony of supplication.

Pray then, “Lord, leave me not; and lead me not into temptation by taking thy Spirit from me.”

Providential positions often try men.

And there are temptations arising out of physical conditions.

There are some men who are very moral in character because they are in health; and there are other men who are very bad, who, I do not doubt, if we knew all about them, should have some little leniency shown them, because of the unhappy conformation of their constitution.

Why, there are many people to whom to be cheerful and to be generous is no effort whatsoever, while there are others who need to labour hard to keep themselves from despair and misanthropy.

Diseased livers, palpitating hearts, and injured brains are hard things to struggle against.

Does that poor old lady complain?

She has only had the rheumatism thirty years, and yet she now and then murmurs!

How would you be if you felt her pains for thirty minutes?

I have heard of a man who complained of everybody.

When he came to die, and the doctors opened his skull they found a close fitting brain-box, and that the man suffered from an irritable brain.

Did not that account for a great many of his hard speeches?

I do not mention these matters to excuse sin, but to make you and myself treat such people as gently as we can, and pray, “Lord, do not give me such a brain-box, and do not let me have such rheumatisms or such pains, because upon such a rack I may be much worse than they are.

Lead us not into temptation.”

Temptations are to be prayed against, 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.

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.1

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.2

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

Because we have, in our sinfulness, not trembled in anticipation of danger, we must, when pardoned, tremble after the danger is past.—A

pardoned sinner has only one fear left, which leads to genuine fear of God, but delivers from all other dread: 1.

The fear of defiling the white garment, of losing the ring, of being excluded from the marriage feast.

2. This leads to true fear of God: he recognizes God everywhere even in the midst of temptation; he hides in prayer under the shadow of the Almighty; his love casts out fear.

Quesnel: Prayer is not intended to inform God, but to set before man his misery, to humble his heart, to awaken his desires, to kindle his faith, to encourage his hope, to raise his soul toward heaven, and to remind him that his Father, his home, and his eternal inheritance are above, Phil.

3:20