Matthew 6:13

“Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving,” — Catechism footnote: Cf. Tob 12:8; Mt 6:1-18.

“Its prayer is the Our Father.” — Catechism footnote: Cf. Mt 6:9-13; Lk 11:2-4.

“St. Luke presents a brief text of five petitions, while St. Matthew gives a more developed version of seven petitions.” — Catechism footnote: Cf. Mt 6:9-13.

“Is not the life of man upon earth a temptation, and that without intermission?” — editor's note: We have ever to endure temptation, either in the sense of a testing, as when it is said, “God did tempt Abraham” (Gen. xxii. 1); or with the additional idea of…

“Be we admonished when we hear, and let the Church understand: for there belongeth to us great diligence to understand in what evil we now are, and from what evil we desire to be delivered, remembering the Prayer of the Lord, where at the end we say, “Deliver us from evil.”” — editor's note: Matt. vi. 13.

“It is not expedient for us to be without temptations: nor should we beseech God that we be not tempted, but that we be not “led into temptation.”” — editor's note: Matt. vi. 13.

“This prayer is what God has Himself enjoined us, in the Prayer, “Lead us not into temptation,” He adds, “Again Thou sayest, Come again, ye children of men.”” — editor's note: Matt. vi. 13.

“…might be a comfort to Her in her humiliation.…This hope He gave in the prayer which He taught us, where He enjoined us to say, “Lead us not into temptation:” for He in a manner implicitly promised that He would give to His disciples in their danger that which He taught them to ask for in their prayers.” — editor's note: Matt. vi. 13.

“Even now the one is done, when we are heard, saying, “Forgive us our debts;” but the other, when we are heard, saying, “Lead us not into temptation.” — editor's note: Matt. vi. 12, 13

“And thus it follows, that the Lord in vain said, “Watch and pray, lest ye enter into temptation;” and in vain daily in the Lord’s Prayer itself we say, “Lead us not into temptation.”” — editor's note: Matt. vi. 13

“Hence He has not said, Whatsoever is more than these is evil; for you are not doing what is evil when you make a good use of an oath, which, although not in…” — editor's note: Matt. vi. 13.

“Forgive us our debts, as we also forgive our debtors,” we say because of past sins, which we cannot undo, that they should not have been done.” — editor's note: Matt. vi. 13.

“Again, on Matt. vi. on the Lord’s Prayer.” — the author cites it

“Again on the Lord’s Prayer, Matt. vi. To the Competentes.” — the author cites it

“Again, on the Lord’s Prayer, Matt. vi. To the Competentes.” — the author cites it

“But when we say, “Give us this day our daily bread: and forgive us our debts, as we forgive our debtors: and lead us not into temptation, but deliver us from evil,” who does not see that we ask for blessings that have reference to the wants of this present life?” — editor's note: Matt. vi. 11–13

“And what else do we ask, when we say, “Lead us not into temptation,” but that he who thus lies in wait for us, or assails us from without, may fail on every side to effect an entrance, and be unable to overcome us either by fraud or force?” — editor's note: Matt. vi. 12, 13.

“O Lord, O Father, who art in heaven, lead us not into any of these temptations; but “deliver us from evil!”” — editor's note: Matt. vi. 13.

“And even when we are asking aright, let us ask Him at the same time not to do what we ask amiss; for there is reference to this also in the Lord’s Prayer, when we say, “Lead us not into temptation.”” — editor's note: Matt. vi. 9–13.

“The present life, therefore, whereof it is written, “Is not the life of man a term of trial upon earth?” in which we are daily crying to the Lord, “Deliver us from evil,” a man is compelled to endure, even when his sins are forgiven him, although it was the first sin that caused his falling into such misery.” — editor's note: Matt. vi. 13.

“But in the prayer prescribed to us, when we say to our Father, “Lead us not into temptation” (now what greater temptation is there than persecution?), we acknowledge that that comes to pass by His will whom we beseech to exempt us from it.” — editor's note: Matt. vi. 13.

“Amen.”” — editor's note: Matt. vi. 13. [Two points of great interest are to be noticed here: (1) that the interpretation “of the evil one” is unqualifedly accepted; (2) that the…

““Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: and strait is the gate and narrowis the way which leadeth unto life, and few there be that find it.”” — editor's note: Matt. vi. 13, 14. [R.V., “by the narrow gate;” “enter in thereby;” “For narrow is the gate, and straitened the way,” &c. Chrysostom introduces verse 14 with…

“Thirdly,by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them.” — editor's note: Matt. vi. 13.

“The Lord ordereth “all things in measure and weight,” and brings on us the temptations which do not exceed our power to endure them, but tests all that fight in the cause of true religion by affliction, not suffering them to be tempted above that they are able to bear.” — editor's note: cf. Matt. vi. 13.

“…the meaning must be the same as in the words “the whole world lieth in wickedness” and as in the Lord’s prayer in the clause, “deliver us from evil:” the purport of the passage will then be that our present conflict with the wickedness of this world should be enough for us.” — editor's note: Matt. vi. 13. ἀπὸ τοῦ πονηροῦ.

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.”

Some copies read, “Carry us not,” [margin note: inferas] an equivalent word, both being a translation of one Greek word, εἰσενέγκῃς. Many in interpreting say, ‘Suffer us not to be led into temptation,’ as being what…

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.

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…

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, or any temptation.

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…

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…

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…

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,…

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.…

“Amen,” which appears here at the close, is the seal of the Lord’s Prayer. Aquila rendered ‘faithfully’ - we may perhaps ‘truly.’

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…

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…

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…

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…

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…

Matthew 6:13 and Luke 11:4 share the same wording (12 words).

Cited together in Catechism §2759.

Cited together in Catechism §1969 and 1 other place.

Cited together in Catechism §1969 and 1 other place.

Cited together in Catechism §1969 and 1 other place.

Cited together in Letters Letter 219 and 1 other place.

Cited together in On the Sermon on the Mount I.17.

Cited together in On the Sermon on the Mount I.17.

Cited together in On Continence Chapter 18.

Cited together in Augustine of Hippo on Matthew 6:13 (4) (Catena Aurea) and 1 other place.

Cited together in Confessions X.28.

Cited together in On the Sermon on the Mount I.17.

Cited together in On the Sermon on the Mount I.17.

Cited together in On the Sermon on the Mount I.17.

Cited together in On the Sermon on the Mount I.17.

Cited together in On the Sermon on the Mount I.17.

Cited together in Confessions X.28.

Cited together in Augustine of Hippo on Matthew 6:13 (3) (Catena Aurea).

Cited together in Augustine of Hippo on Matthew 6:13 (3) (Catena Aurea).

Cited together in Augustine of Hippo on Matthew 6:13 (3) (Catena Aurea).

Cited together in On Continence Chapter 18.

Cited together in Augustine of Hippo on Matthew 6:13 (3) (Catena Aurea).

Cited together in Augustine of Hippo on Matthew 6:13 (3) (Catena Aurea).

Cited together in Augustine of Hippo on Matthew 6:13 (3) (Catena Aurea).

Cited together in Cyprian of Carthage on Matthew 6:13 (2) (Catena Aurea).