Lead us not into Temptation
Lead us not into temptation
The last two petitions should probably be understood as the negative and positive aspects of one: Lead us not into temptation, but deliver us from evil. The sinner whose evil in the past has been forgiven longs to be delivered from its tyranny in the future. The general sense of the prayer is plain. But two problems confront us. First, the Bible says that God does not (indeed cannot) tempt us with evil. So what is the sense of praying that he will not do what he has promised never to do? Some answer this question by interpreting ‘tempting’ as ‘testing’,3 explaining that though God never entices us to sin he does test our faith and character. This is possible. A better explanation seems to me to be that ‘lead us not’ must be understood in the light of its counterpart ‘but deliver us’, and that ‘evil’ should be rendered ‘evil one’ (as in 13:19). In other words, it is the devil who is in view, who tempts God’s people to sin, and from whom we need to be ‘rescued’ (rusai).
The second problem concerns the fact that the Bible says temptation and trial are good for us: ‘Count it all joy, my brethren, when you meet various trials’ or ‘various temptations’. If then they are beneficial, why should we pray not to be led into them? The probable answer is that the prayer is more that we may overcome temptation, than that we may avoid it. Perhaps we could paraphrase the whole request as ‘Do not allow us so to be led into temptation that it overwhelms us, but rescue us from the evil one’. So behind these words that Jesus gave us to pray are the implications that the devil is too strong for us, that we are too weak to stand up to him, but that our heavenly Father will deliver us if we call upon him.
Thus the three petitions which Jesus puts upon our lips are beautifully comprehensive. They cover, in principle, all our human need—material (daily bread), spiritual (forgiveness of sins) and moral (deliverance from evil). What we are doing whenever we pray this prayer is to express our dependence upon God in every area of our human life. Moreover, a trinitarian Christian is bound to see in these three petitions a veiled allusion to the Trinity, since it is through the Father’s creation and providence that we receive our daily bread, through the Son’s atoning death that we may be forgiven and through the Spirit’s indwelling power that we are rescued from the evil one. No wonder some ancient manuscripts (though not the best) end with the doxology, attributing ‘the kingdom and the power and the glory’ to this triune God to whom alone it belongs.