lead us not into temptation

“Deliver us” could mean either, on the one hand, “spare us from,” “preserve us against” or, on the other hand, “deliver us out of,” “save us from” (BAGD, p. 737, s.v.rhyomai). Both are spiritually relevant, and which way the verb is taken largely depends on how the preceding clause is understood. The words tou ponērou (“the evil one”) could be either neuter (“evil”; cf. Luke 6:45; Rom 12:9; 1 Thess 5:22) or masculine (“the evil one,” referring to Satan: Mt 13:19, 38; Eph 6:16; 1 John 2:13–14; 3:12; 5:19). In some cases the Greek does not distinguish the gender (see on 5:37). However, a reference to Satan is far more likely here for two reasons: (1) “deliver us” can take either the preposition ek (“from”) or apo (“from”), the former always introducing things from which to be delivered, the latter being used predominantly of persons (cf. J.B. Bauer, “Liberanos a malo,” Verbum Domini 34 [1965]: 12–15 Zerwick par. 89); and (2) Matthew’s first mention of temptation (Mt 4:1–11) is unambiguously connected with the Devil. Thus the Lord’s model prayer ends with a petition that, while implicitly recognizing our own helplessness before the Devil whom Jesus alone could vanquish (4:1–11), delights to trust the heavenly Father for deliverance from the Devil’s strength and wiles.

The doxology—“for yours is the kingdom and the power and the glory forever. Amen”—is found in various forms in many MSS. The diversity of what parts are attested is itself suspicious (for full discussion, cf. Metzger, Textual Commentary pp. 16–17; cf. Hendriksen, pp. 337f.); and the MS evidence is overwhelmingly in favor of omission—a point conceded by Davies (Setting, pp. 451–53), whose liturgical arguments for inclusion are not convincing. The doxology itself, of course, is theologically profound and contextually suitable and was no doubt judged especially suitable by those who saw in the last three petitions a veiled allusion to the Trinity: the Father’s creation and providence provides our bread, the Son’s atonement secures our forgiveness, and the Spirit’s indwelling power assures our safety and triumph. But “surely it is more important to know what the Bible really contains and really means, than to cling to something not really in the Bible, merely because it gratifies our taste, or even because it has for us some precious associations” (Broadus).

God is the one who tests, and the Christian, aware of his weakness, asks the favor of exemption from this examination: “Lead us not into temptation” (mē eisenenkēs hēmas eis peirasmon). Eispherō (here in the aorist subjunctive) means “lead, transport, bring, introduce,” and followed by eis, “cause to enter into” the peirasmos, which is not an incitation to evil, a wicked solicitation—which is what “temptation” suggests in modern English—but a difficult or painful trial. This test permits an assessment of the strength, the faithfulness, the love of the believer (which is a good thing), but it is dangerous, and that explains the humble request to be excused from it.

Reflection- Christ’s temptations in the wilderness were a test of his knowledge of his divinity and character.

Our trials are rooted not in who we are but in who we know god to be.

Second point Lead us not into temptation but deliver us from evil. this prayer is the grace to not be tested but to be spared the testing.