Part 6 of a Series on the Lord’s Prayer, found in Luke 11:1-4 and Matthew 6:9-13
In our final post we will look at the last of the the three ”we” petitions found in the Lord’s Prayer and then summarize the results of our study. Matthew 6:13 says, “Lead us not into temptation but deliver us from the evil one.” Luke 11:4 says only, “lead us not into temptation” and does not include the “deliver us from evil” phrase. What was Jesus saying when He suggested that we ask God not to lead us into temptation? Does God lead us into temptation unless we ask Him not to? James 1:13 certainly contradicts that statement because it warns us to never say that God is tempting us because God never tempts anyone. How then do we reconcile these difficulties and what are we really asking God to do when we ask Him not to lead us into temptation but to deliver us from the evil one (or evil)?
First of all, the word in Greek that is translated “temptation” can also be read as “trial” or “test”. In his book, “Jesus Through Middle Eastern Eyes”, Kenneth Bailey offers three suggestions as to what Jesus might have meant when He put this phrase in the Lord’s Prayer. The first suggestion leans heavily on the words, “lead us not” or, “do not lead us” into a place of trial or test. The picture is of a divine guide (God) leading an earthly pilgrim (us) down life’s path. The pilgrim has supreme confidence in the guide’s ability not lead him into the wrong place. “God, you alone know the way, so we trust you to lead us on the correct path and keep us away from tests, trials, and temptations.”
The second interpretation of the phrase, “lead us not into temptation”, is the that the Greek words suggest that we are asking God to not permit us to go on the wrong path. “Lord, please hold us back and don’t let us take the wrong path. We know we are weak, so Father protect us and don’t let us take the wrong trail in life.”
The third possible explanation of this phrase could have to do with the story of Peter’s testing during Jesus’ arrest and trial. Jesus warns Peter, saying, “Satan wants to sift you like wheat, but I have prayed for you that your faith might not fail” (Luke 22:31-32). Jesus doesn’t promise Peter that there would not be a time of trial or testing, but that He has prayed that Peter would be able to withstand the test. Later in the garden, Jesus awakens Peter and tells him to pray lest he enter into temptation. Peter doesn’t pray and soon afterwards is tested and fails in his time of trial by denying Jesus three times. This story suggests that we must pray to be protected by Jesus from Satan and his attacks. We are to pray to God for deliverance from the time of trial that evil brings. When you think of all three of these interpretations together, it makes sense to combine all these possibilities into a prayer to ask God to keep us away from the tests, trials, and temptations that life and Satan bring – and also from those that we bring upon ourselves.
Now, what about the statement, “deliver us from the evil one” (or from evil)? What kind of evil was Jesus talking about; evil from without, within or both? There are several places in Scripture where it speaks of God delivering someone from evil or harm (e.g. Psalm 121:7 and Job 5:19). The Hebrew word for evil, ”ra”, is a broad word meaning danger or misfortune as well as sin. It is very likely then that this phrase then could have a very wide meaning that would include evil inclinations as well as keeping from harm. A great, short way to express this is to say, “keep us far from evil and evil far from us”. We are asking God’s protection from what is outside us and what is inside us, as well.
Finally, what about the last lines of the Lord’s Prayer that we have so religiously recited all these years, “For thine is the Kingdom, the power and the glory forever, amen”? Surprisingly, this statement is not in either gospel rendering in the earliest manuscripts and is not included in any of the accepted translations. It was a doxology that was added apparently by the early church and is a paraphrasing of one of David’s ancient prayers found in 1 Chronicles 29:11-13. The Roman Catholic Church does not include this final passage when reciting the Lord’s Prayer, however, most Protestants do.
To summarize our study on the Lord’s Prayer, Jesus, in very few words, weaves together some amazing themes and kingdom principles for us to pray for and about. The prayer is remarkably concise and yet vastly comprehensive. Jesus taught us how to talk to our Father in Heaven, how to praise Him, and what to ask for ourselves and our community. Although it is most often prayed as a liturgical prayer, it should not be thought of in this light. At it’s core, it is a model prayer for how to pray to God from the heart. It can easily be modified and added to in order to fit any situation that the prayer finds himself in. The Lord’s Prayer is a timeless and classic masterpiece that has been loved and memorized for two thousand years by followers of Messiah Jesus. If our Messiah said, “this is how you should pray”, then we definitely need to know what the content and intent of his model prayer was. Hopefully, this study gave some insight and instruction in how better to pray to, “our Father in Heaven”. May His Kingdom come and His will be done through us, just like it would be done in Heaven!