Chapter 7 – The Sixth Petition – “And lead us not into temptation”

“And lead us not into temptation” (Matthew 6:13). This petition also begins with the word “And,” requiring us to mark closely its relation to the one preceding. The connection between them may be set forth thus: first, the previous petition concerns the negative side of our justification, while this one has to do with our practical sanctification, for the two blessings must never be severed, thus we see the balance of Truth is again perfectly preserved. Second, past sins being pardoned, we should pray fervently for grace to prevent us from repeating them. We cannot rightly desire God to forgive us our sins, unless we sincerely long for grace to abstain from the like for the time to come, and therefore we should make conscience of begging earnestly for strength to avoid a repetition of them. Third, in the fifth petition we pray for the remission of the guilt of sin, here we ask for deliverance from its power. God’s granting of the former request is to encourage faith to ask Him to mortify the flesh and vivify the spirit.

Before proceeding further it may be best to clear the way by disposing of what is a real difficulty to many. “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempts He any man” (James 1:13). There is no more conflict between, “Lead us not into temptation,” and, “neither tempts He any man,” than there is the slightest opposition between, “God cannot be tempted with evil,” and, “they turned back and tempted God” (Psalm 78:41). God tempts no man means that He infuses evil into none, nor is in any ways a partner with us in our guilt. The criminality of sin is wholly upon ourselves, as James 1:14, 15 makes clear. But men deny that it is from their own corrupt natures such and such evils proceed, blaming their temptations— and if they are unable to fix the evil on those temptations, then they seek to excuse themselves by throwing the blame upon God, as Adam did.

It should be pointed out that the word “tempt” has a twofold significance in Scripture, though it is not always easy to determine which of them applies to some particular passages: to try, test, put to the proof; and to solicit to evil. When it is said, “God did tempt Abraham” (Genesis 22:1), it means that He tested him, putting to the proof his faith and fidelity; but when we read that Satan tempted Christ, it signifies that he sought to encompass His downfall—morally impossible though it were. To “tempt” is to make trial of a thing or person: what he is, and what he will do. We may tempt God or put Him to the proof in a way of duty, as when we await the fulfillment of His promise: Malachi 3:10. In Psalm 78:41 Israel tempted God in a way of sin: acting in such a manner as to provoke His displeasure.

“And lead us not into temptation.” Note what is clearly implied by these words. First, God’s universal providence is owned. All creatures are at the sovereign disposal of their Maker: He has the same absolute control over evil as over good. In this petition an acknowledgment is made that God has the ordering of all temptations. Second, His justice and our ill-desert are tacitly avowed. Our wickedness is such that God would be but righteous were He to now allow us to be completely swallowed up in sin and destroyed by Satan. Third, His mercy is recognized. Though we have so grievously provoked Him, yet He has for Christ’s sake remitted our debts, and therefore a plea is made that He will henceforth preserve us. Fourth, our weakness is acknowledged. Because we realize that we are unable to stand against them in our own strength, we pray, “lead us not into temptation.” How does God lead us into temptation? First, objectively: when His providences, though good in themselves, offer occasions (because of our depravity) for sin. If we be self-righteous, He may lead us into circumstances something like Job experienced. If we be self-confident, He may suffer us to be tempted as Peter was. If we be self-complacent, He may bring us into a similar situation to the one Hezekiah encountered (2 Chronicles 32). God leads many into poverty, which though a sore trial, is yet, under His blessing, often enriching to the soul. God leads some into prosperity, which is a great snare to many, yet if sanctified by Him enlarges capacity for usefulness. Second, God tempts permissively: when He does not restrain the Evil One (which He is under no obligation to do), but suffers him to sift us as wheat—just as a strong wind snaps off dead boughs from living trees. Third, God tempts judicially: punishing sins by allowing the Devil to lead men into further sin.

And why does God tempt His people, either objectively by His providences, or subjectively and permissively by Satan? For various reasons. First, to discover to us our weakness and our deep need of His grace. God withdraws His sustaining arm from Hezekiah in order, “that he might know all that was in his heart” (2 Chronicles 32:31). When God leaves us to ourselves, it is a most painful and humiliating discovery that we make, yet is it needful if we are to pray from the heart, “Hold You me up, and I shall be safe” (Psalm 119:117). Second, to teach us the need of watchfulness and prayer. Most of us are so stupid and unbelieving that we learn only in the hard school of experience, and even there its lessons have to be knocked into us. Little by little we discover how dearly we have to pay for rashness, carelessness, and presumption. Third, to cure our slothfulness. God calls, “Awake you that sleep” (Ephesians 5:14), but we heed Him not; and therefore He often employs rough servants to rudely arouse us. Fourth, to reveal to us the importance and value of the armor He has appointed. If we will go forth to battle without our spiritual panoply, then we must not be surprised at the wounds we receive; but they may make us more careful for the future!

From all that has been said above it should be clear that we are not to pray simply and absolutely against all temptations. Christ Himself was tempted by the Devil, and was definitely led into the wilderness by the Spirit for that very end. All temptations are not evil, either in their nature, design, or outcome. It is from the evil of temptations that we pray to be spared (as the next clause in the prayer indicates), yet even that submissively and with qualification. We are to pray that we may not be led into temptation; or if God sees fit that we should be tempted, that we may not yield thereto; or if we yield, that we be not totally overcome. Nor may we pray for a total exemption from trials, but only for a removal of the judgment of them. God often permits Satan to assault and harass us in order to humble us, to drive us to Himself, and to glorify Himself by manifesting more fully to us His preserving power. “My brethren, count it all joy when you fall into divers temptations: knowing this, that the trying of your faith works patience” (James 1:2, 3).

In conclusion, a few remarks upon our responsibility in connection with temptation. First, it is our bounden duty to avoid those persons and places which would solicit us to evil, as we should also be on the alert for the first signs of Satan’s approach: Psalm 19:13; Proverbs 4:14, etc. As an unknown writer has said, “He who carries about with him so much inflammable material, would do well to keep the greatest possible distance from the fire.” Second, we must steadfastly resist the Devil: 1 Peter 5:8, 9. And that resistance is to be thorough and total: “Take us the foxes, the little foxes that spoil the vines” (Song. 2:15)—we must not yield a single inch to our enemy. Third, we are to go to God submissively for grace: the measure He grants us is according to His good pleasure: Philippians 2:13. “We are to endeavor indeed to pray, and use all good means to come out of temptation, but submissively—if the Lord be pleased to continue His exercising of you. Nay, though God should continue the temptation, and for the present not give you those measures of grace necessary for you, yet you must not murmur, but lie at His feet, for God is the Lord of His grace” (Thomas Manton). Thus, this petition is to be presented in subserviency to God’s sovereign will.