And do not lead us into temptation. Bringing to mind the words of the apostle: Blessed is the man who endures temptation, because, having been tried, he will receive the crown of life, which the Lord promised to those who love Him (James 1:12), we should understand these words of prayer not like this: “let us never be tempted,” but like this: “let us not be overcome by temptation.”
When tempted, no one should say: God is tempting me; because God is not tempted by evil and does not tempt anyone Himself, but everyone is tempted by being carried away and deceived by his own lust; lust, having conceived, gives birth to sin, and sin that is committed gives birth to death (James 1:13-15).
But deliver us from the evil one - that is, do not allow us to be tempted by the devil beyond our strength, but when tempted, give us relief, so that we can endure it (1 Cor. 10:13).
Venerable John Cassian the Roman
The Greek text of the prayer, like Church Slavonic and Russian, allows us to understand the expression from the evil one both personally (the evil one is the father of lies - the devil) and impersonally (the evil one is all unrighteous, evil; evil). Patristic interpretations offer both understandings. Since evil comes from the devil, then, of course, the petition for deliverance from evil also contains a petition for deliverance from its culprit.
The interpretation of the Lord's Prayer occupies a very important place in many of the most authoritative theological works, from the times of the Chief Apostles to the present day. In the Appendix we provide an explanation of the Lord's Prayer from the “Long Christian Catechism” of St. Philaret of Moscow. This is the minimum understanding of the Lord’s Prayer that every Orthodox Christian needs. The interpretation of St. John Chrysostom is also attached.