馬太福音 6章13節 到 6章13節     上一筆  下一筆
 {And bring us not into temptation} (kai m(8820)eisenegk(8869)s eis
peirasmon). "Bring" or "lead" bothers many people. It seems to
present God as an active agent in subjecting us to temptation, a
thing specifically denied in  Jas 1:13 . The word here translated
"temptation" (peirasmon) means originally "trial" or "test" as
in  Jas 1:2  and Vincent so takes it here. _Braid Scots_ has it:
"And lat us no be siftit." But God does test or sift us, though
he does not tempt us to evil. No one understood temptation so
well as Jesus for the devil tempted him by every avenue of
approach to all kinds of sin, but without success. In the Garden
of Gethsemane Jesus will say to Peter, James, and John: "Pray
that ye enter not into temptation" ( Lu 22:40 ). That is the idea
here. Here we have a "Permissive imperative" as grammarians term
it. The idea is then: "Do not allow us to be led into
temptation." There is a way out ( 1Co 10:13 ), but it is a
terrible risk.

{From the evil one} (apo tou pon(8872)ou). The ablative case in the
Greek obscures the gender. We have no way of knowing whether it
is ho pon(8872)os (the evil one) or 	o pon(8872)on (the evil thing).
And if it is masculine and so ho pon(8872)os, it can either refer
to the devil as the Evil One _par excellence_ or the evil man
whoever he may be who seeks to do us ill. The word pon(8872)os has
a curious history coming from ponos (toil) and pone(935c) (to
work). It reflects the idea either that work is bad or that this
particular work is bad and so the bad idea drives out the good in
work or toil, an example of human depravity surely.

The Doxology is placed in the margin of the Revised Version. It
is wanting in the oldest and best Greek manuscripts. The earliest
forms vary very much, some shorter, some longer than the one in
the Authorized Version. The use of a doxology arose when this
prayer began to be used as a liturgy to be recited or to be
chanted in public worship. It was not an original part of the
Model Prayer as given by Jesus.

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