LEAD US NOT INTO TEMPTATION, BUT DELIVER US FROM EVIL is the third and the final petition in the model prayer commonly called the Lord prayer, Here a word is necessary on the English words “temptation” and “Evil”.The English word “temptation” is Heb “massah” and Greek “peirasos” meaning “trial” or “testing” els in 1 Peter 4:12. The verb form “peirazo” is translated “prove” (John 6:6) “assayed” (Acts 16:7) “examine” (II Cor. 13:15) and “try” or “tried” (Heb. 11:17; Rev. 2:2; 10; 3:10) This word is generally understood as the enticement of a person to commit sin by offering some seeming advantage. The sources of temptation are Satan, the world and the flesh. We are exposed to these in every state, in every place and every time.
The nearest approach to a definition of the process of temptation from within is given in Epistle of James 1:14 “Every man is tempted, when he is drawn away of his own lust and enticed” and verse 15 states “Temptation proper in the case of a fallen creature is strictly speaking, within. It craves the gratification that is offered from without: then when it hath conceived, it bringeth forth sin”. The contest in the regenerate man is this lust of the flesh opposing the spirit continually, moving the renewed spirit to oppose its desires.
In this sense our first parents – Adam and Eve — were not tempted, though in their case the temptation from without assailed a will susceptible to falling, and was the means of bringing about concupiscence (evil desire, generally in the sense of indwelling sin – Rom. 7:8; Col. 3:5) that then engendered all sin. In this sense the glorified in heaven, after a probation ended, will be incapable of temptation. In this sense – Christ our sinless Redeemer was absolutely attempted and impeccable. “He was in all points tempted like as we are, yet without sin (Heb. 4:15) … He had no mother lust which could conceive and bring forth sin … But there is another aspect of temptation which brings Him still nearer to us, and that is, the trial of the spirit from without. This He underwent to the utmost, indeed as much beyond the possibility of His servants’ temptation as their internal temptation was impossible to Him” (Pope, Christ, Theology, .III, 205).
In this petition we are asking that we should never be led into a situation where we are liable to be tempted by Satan. It does not mean that we are dictating to God what He should or should not do. God does test His children, and we must never presume to tell God what He is to do or what He is not to do. He knows that we need instructions in our preparation for His glory. Even though it does not mean that we are to dictate to God, it actually means that we are requesting Him, if it conforms to His divine will, He should not let us fall into any situation in which we could easily fall to the temptation of Satan. This is what our Lord meant when He told His disciple ‘watch and pray, that ye enter not into temptation’ (Matt. 26:14; Mark 13:33; 14:38). There are situations which will be dangerous to you, therefore you must watch and pray, always be on guard lest you fall to the temptation of Satan and his human and spirit agents. This petition should be understood as a request thus “do not permit us to enter into temptation” (see I Cor. 10:13). Sometimes this part of the Lord’s prayer is wrongly understood as a plea to God to remove all temptations from us. But this is not. God’s promise is not that we shall be protected from temptation, but that we shall be protected from falling to temptation. Truly to pray: “lead us not into temptation” is to renounce the ways of our own choice and to submit to the ways of God’s choosing.
The second part of this petition – “But deliver us from evil” calls for a brief consideration of what in this term is meant by “Evir and the extent of its effect in the life of a Christian or believer. It is the comprehensive term under which are included all disturbances of the divinely appointed harmony of the universe. Christian doctrine in accordance with the Scriptures carefully distinguishes between physical and moral evil.
Physical evil or natural evil as it is often called is disorder in the physical world. Such physical causes as militate against physical wellbeing are therefore called “evils”. That such evils are to some extent, at least, the effect or penalty of sin is a clear teaching of Scripture (Gen. 3:10-12; 8:16-19). To what extent physical sufferings are the necessary means to greater good, is however, a great question.
Moral evil or sin is disorder in the moral world, it is the failure of rational and free beings or agents to conform in character and conduct to the will of God. This is the greatest evil (see Rom. 1:18-32). How the existence of evil is compatible with goodness is the question of Theodicy.
A small thought on evil with sin and its nature will expose the role of temptation and unmask it. Apostle Paul in Rom. 8:7 says “But sin taking occasion by the commandment (law), wrought in me all manner of concupiscence (lust). For without the law, sin was dead”. The Apostle is here saying that the command, (say) not to covet, made him covet all the more. Such is the natural reaction of the unregenerate heart to the express will of God. The fact that something has been forbidden often seems to make it appear all the more desirable or attractive and provoke the passion of moral evil of a rebellious heat (see Prov. 9:17).
An evil man with evil disposition may often appear to be calm and tranquil, at peace with himself and the world, but when the law of God is brought to his conscience, he often becomes irritated and may even get enraged. He spurns its authority, yet his conscience tells him, ‘it is right’. He attempts to throw it off, yet he trembles at its power. And to show his independence and determination to do evil or to sin, he plunges into iniquity to become a more wicked and obstinate sinner. It becomes a straggle for victory, and in the controversy with God, he resolves not to be overcome. Accordingly, it often happen that a man is more profane, blasphemous, and desperate when he is under the conviction of sin and moral evil, than at other time. Thus it may sometimes be a clear indication that a man is under such conviction when he becomes particularly violent, enraged and abusive in his opposition to God and the Scriptures.
The foregoing definitions of evil expand the sources of evil beyond Satan to include evil in every aspect, shape and form. We therefore need to be delivered from him and his wiles. We must also recognize what is evil in our hearts, so we need to be delivered from that also, and the evil from the world. It is a great request, a comprehensive petition.
We request to be kept from evil for the great and wonderful reason that our fellowship with God may never be broken. We may find that there is something wrong with a man who wants to be holy for the mere desire to be such. Our supreme desire should be to have a right fellowship with God, to know Him, to have uninterrupted and communion with Him. This is the supreme and over-riding need for this petition, that nothing may come between us and the brightness and the radiance, and the glory of our Father which is in heaven.
Before ending this discourse on the third human request petition in the Lord’s prayer, it is necessary to examine the nature of temptation of God’s children. In I Cor. 10:13, Apostle says “There has no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way of escape, that ye may be able to bear it”. The Greek word “anthropines” translated “common” in this passage, is a common human affliction of the devil upon the otherwise created righteous disposition of man’s heart through out the world to do evil or sin. The consolation of the Christian or believer is that the faithful God who is true to His promises will not permit his people to be tempted beyond their strength to overcome it, otherwise His promise would appear undependable (see Ps. 34:19; I Cor. 1:9; II Peter 2:9). The faithfulness of God is the believer’s source of security against the enemy (Satan and his devils). There is no security in depending on self, but if the believer relies entirely on the promises of our covenant keeping God, he will triumph. The believer must always remember that God will not deliver him, if he deliberately places himself on the enemy’s ground, by going to where he is likely to be tempted (see Matt. 7:13, 14, 24, 25; I Cor. 9:25, 27; 10:14; Gal. 5:24; II Tim. 2:22).
The fact that God to whom the Christian entrust himself, will not permit the enemy to tempt His children beyond their strength and ability to endure, should be a source of great encouragement. It is not God’s wish that men should suffer. God does not tempt man (see James 1:13). Man has brought this condition of affairs upon himself by his disobedience (see Gen. 1:27,31; 3:15-19; Eccl. 7:29; Rom. 11:20). Since this is the case, God uses these experiences to develop human character according to His will (see I Peter 4:12,13). When men are tempted, therefore, they should remember that the temptation comes not because God sends it, but because He permits it. Moreover if rightly met in the strength God supplies, such a temptation may be the means of accelerating the Christian’s growth in grace. Seeing that God has given assurance that temptations are never beyond the individual’s strength to endure, man himself is entirely responsible for falling into the sin.
In God’s grace and power, there is a particular provision for escape from any particular temptation. The “way out” is not a way to avoid the temptation, but a way out of the tragedy of – falling into sin, or being overcome by the temptation. At the same time that God permits the trial or temptation to come, He will also have in readiness the means whereby we may gain the victory and escape from committing the sin. Jesus, the Christian’s example of right living found that “way out” in the written word of God (see Luke 4:4,8,12). So we His follows may find the “way out” in Jesus, the living Word (see John 1; 1-3,14). He is ever ready and willing to deliver those who call upon Him and to keep them from falling into sin (Ps. 9:9; 27:5; 41:1; 91:15; II Peter 2:9; Rev. 3:10).
At the end of the last human request-petition in the Lord’s model prayer is what some commentors regards as the fourth petition, others call it a postscripts, yet others term it “doxology” which runs, “for thine is the kingdom, and the power, and the glory, for ever” (This is not contained in Luke’s version). It is not certain whether the Lord did actually utter this at the point of Mathew’s record; but whether He did or not, a number of Divines hold, it is appropriate. There must be a kind of thanksgiving, there must be some sort of doxology. As we consider our needs, our dependence upon God, our relationship with Him, we cannot stop by saying “Deliver us from evil” We must end as we began, by praising Him. The measure of our spirituality is the amount of praise and thanksgiving in our prayers. “There is the kingdom, and the power, and the glory” our daily bread is assured us, we have as our Father One who can keep us from hell, from Satan, from ourselves, from all evil. “Thine is kingdom, and
