And lead us not into temptation
This phrase is a petition for divine guidance and protection. The Greek word for "lead" is "εἰσφέρω" (eispherō), which implies bringing or carrying into a situation. Theologically, this acknowledges God's sovereignty over our paths and the trials we face. "Temptation" in Greek is "πειρασμός" (peirasmos), which can mean both a trial and a temptation. Historically, this reflects the Jewish understanding of God as a guide who can either protect from or allow trials for growth. Theologically, it underscores human vulnerability and the need for divine assistance to avoid sin.

but deliver us from the evil one
The Greek word for "deliver" is "ῥύομαι" (rhyomai), meaning to rescue or save. This is a plea for salvation from the "evil one," which in Greek is "πονηρός" (ponēros), often interpreted as Satan or the embodiment of evil. This reflects the early Christian understanding of spiritual warfare and the reality of evil forces. Theologically, it emphasizes the believer's reliance on God's power to overcome evil, aligning with the broader biblical narrative of God's ultimate victory over sin and Satan. This phrase reassures believers of God's protective and redemptive power in the face of spiritual adversity.

(13) Lead us not into temptation.--The Greek word includes the two thoughts which are represented in English by "trials," i.e., sufferings which test or try, and "temptations," allurements on the side of pleasure which tend to lead us into evil. Of these the former is the dominant meaning in the language of the New Testament, and is that of which we must think here. (Comp. Matthew 26:41.) We are taught not to think of the temptation in which lust meets opportunity as that into which God leads us (James 1:13-14); there is therefore something that shocks us in the thought of asking Him not to lead us into it. But trials of another kind, persecution, spiritual conflicts, agony of body or of spirit, these may come to us as a test or as a discipline. Should we shrink from these? An ideal stoicism, a perfected faith, would say, "No, let us accept them, and leave the issue in our Father's hands." But those who are conscious of their weakness cannot shake off the thought that they might fail in the conflict, and the cry of that conscious weakness is therefore, "Lead us not into such trials," even as our Lord prayed, "If it be possible, let this cup pass away from me" (Matthew 26:39). And the answer to the prayer may come either directly in actual exemption from the trial, or in "the way to escape" (1Corinthians 10:13), or in strength to bear it. It is hardly possible to read the prayer without thinking of the recent experience of "temptation" through which our Lord had passed. The memory of that trial in all its terrible aspects was still present with Him, and in His tender love for His disciples He bade them pray that they might not be led into anything so awful.

Deliver us from evil.--The Greek may grammatically be either neuter or masculine, "evil" in the abstract, or the "evil one" as equivalent to the "devil." The whole weight of the usage of New Testament language is in favour of the latter meaning. In our Lord's own teaching we have the "evil one" in Matthew 13:19; Matthew 13:38; John 17:15 (probably); in St. Paul's (Ephesians 6:16; 2Thessalonians 3:3), in St. John's (1John 2:13-14; 1John 3:12; 1John 5:18-19) this is obviously the only possible interpretation. Romans 12:9, and possibly John 17:15, are the only instances of the other. Added to this, there is the thought just adverted to, which leads us to connect our Lord's words with His own experience. The prayer against temptation would not have been complete without reference to the Tempter whose presence was felt in it. We may lawfully pray to be spared the trial. If it comes, there is yet room for the prayer, "Deliver us from the power of him who is our enemy and Thine." . . .

Verse 13. - And lead us not into temptation, but deliver us from evil. Luke omits the second half. And lead us not (καὶ μὴ εἰσενέγκῃς ἡμᾶς); and bring us not (Revised Version), for εἰσφέρω thinks rather of the issue (cf. Luke 5:18, 19: 12:11) than of the personal guidance. This first clause is a prayer against being brought into the fulness and awfulness of temptation (cf. Matthew 26:41; parallel passage's: Mark 14:38; Luke 22:46). As such it cannot, indeed, always be granted, since in exceptional cases this may be part of the permission given to the prince of this world. So it was in our Lord's case (cf. Matthew 26:41, and context). The words are a cry issuing from a deep sense of our personal weakness against the powers of evil. Into temptation; i.e. spiritual. External trials, e.g. persecution, may be included, but only in so far as they are the occasion of real temptation to the soul. But. Do not bring us into the full force of temptation, but, instead, rescue us now and at any other time from the attack of the evil one (vide infra). Thus this clause is more than a merely positive form of the preceding. It is a prayer against even the slightest attacks of the enemy when they are made. Deliver us (ῤῦσαι ἡμὰς). The thought is not merely preserve (σώζειν τηρεῖν) or even guard (φρουρεῖν, φυλάσσειν) from possible or impending danger, but "rescue" from it when it confronts us. From. If we may press the contrast to Colossians 1:13 (ἐρύσατο... ἐκ), ἀπὸ suggests that the child of God is no longer actually in the power (1 John 5:19) of the evil one. but has been already delivered thence. The peril is, as it were, something outside him (compare, however, Chase, loc. cit.). Evil. So also the Revised Version margin; but the evil one (Revised Version). In itself τοῦ πονηροῦ might, of course, be either neuter or masculine, but in view of

(a) Matthew 13:19,

(b) the many passages in the New Testament where the expression is either certainly or probably masculine; e.g. 1 John 2:13, 14; 1 John 5:18, 19; John 17:15; 2 Thessalonians 3:3;

(c) the many allusions to the masculine reference of this petition shown by Bishop Lightfoot ('Revision,' etc., edit. 1891) and Mr. Chase (lot. cit.) to exist in early Christian literature - there seems little doubt that the Revised Version is right. Chase (loc. cit.) shows that the primary notion of both πονηρός, and its Hebrew equivalent רע, is not malignity (Trench), but worthless ness, essential badness. For thine is the kingdom, etc. Omitted in the Revised Ver sion on overwhelming authority (e.g. א, B, D, Z, Old Latin, Memphitic, "all Greek commentators on the Lord's Prayer except Chrysostom and his followers," Westcott and Hort, 'App., q.v.). In the 'Didache,' §§ 8, 9, 10, however, we find our doxology with very little other variation than the omission of "the kingdom," this itself being explained in the two latter sections by the immediately preceding mention of the kingdom. Similar omissions of one or more of the three terms, "kingdom, power, glory," are found in the Old Syriac, an "African" text of the Old Latin, and the Thebaic. "It was probably derived ultimately from 1 Chronicles 29:11 (Hebrews), but, it may be, through the medium of some contemporary Jewish usage: the people's response to prayers in the temple is said to have been 'Blessed be the name of the glory of his kingdom for ever and ever'" (Westcott and Hort, loc. cit.). Indeed, it was so usual for doxologies of one kind or another to be added by the Jews to prayers, that, though we cannot for one moment accept the words here as genuine, we must consider it very doubtful in the Lord's Prayer was ever used in Jewish circles without a doxology, or that our Lord, as Man, ever intended it to be so used (cf. further, Taylor, 'Lectures,' p. 64). At all events, the feeling of the Christian Church in using the doxology is fully justified by its contents; for it places us more emphatically than ever in a right relation to God. By our praise to him it induces in us the remembrance that it is to God's kingdom that we belong, having him for King and Source of law; that it is by God's power that we live on earth and stand freed from Satan's grasp; that it is for the furtherance of God's glory that all has been done for us, all wrought in us, all these petitions are now made and all our hopes and aims are directed. Hereafter, as Bengel says. the whole prayer will be doxology: "Hallowed be the Name of our God. His kingdom has come; his will is done. He has forgiven us our sins. He has brought our temptation to an end; He has delivered us from the evil one. His is the kingdom and the power and the glory for ever. Amen."

Parallel Commentaries ...

And
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

lead
εἰσενέγκῃς (eisenenkēs)
Verb - Aorist Subjunctive Active - 2nd Person Singular
Strong's 1533: To lead into, bring in, announce. From eis and phero; to carry inward.

us
ἡμᾶς (hēmas)
Personal / Possessive Pronoun - Accusative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

not
μὴ (mē)
Adverb
Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

temptation,
πειρασμόν (peirasmon)
Noun - Accusative Masculine Singular
Strong's 3986: From peirazo; a putting to proof (of good), experience (of evil), solicitation, discipline or provocation); by implication, adversity.

but
Ἀλλὰ (Alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

deliver
ῥῦσαι (rhysai)
Verb - Aorist Imperative Middle - 2nd Person Singular
Strong's 4506: To rescue, deliver (from danger or destruction).

us
ἡμᾶς (hēmas)
Personal / Possessive Pronoun - Accusative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

from
ἀπὸ (apo)
Preposition
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

the
τοῦ (tou)
Article - Genitive Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

evil [one].’
πονηροῦ (ponērou)
Adjective - Genitive Neuter Singular
Strong's 4190: Evil, bad, wicked, malicious, slothful.


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NT Gospels: Matthew 6:13 Bring us not into temptation but deliver (Matt. Mat Mt)