John is the gospel of believing in Jesus, the Synoptics are the gospel of actually hitting the road with him

While the concepts of a personal call to "believe in me" and to "follow me" both appear in the Fourth Gospel, the Synoptics do not feature a Jesus who comes up to you and says "believe in me" like John does. In John the disciple is now one who believes, because Jesus in his resurrected glory is no longer possible to follow in the Synoptic sense.

Let not your heart be troubled: ye believe in God, believe also in me. 

-- John 14:1

Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.

-- John 13:36

The Fourth Gospel in fact is replete with phrases involving personal "belief" in Jesus whereas the Synoptics contain relatively few involving belief, let alone commands by Jesus to "believe" in him. And we do not have in the Fourth Gospel either what could be called a robust memory of the tradition involving "following". This is because the eschatological urgency involved in the command to follow has disappeared for the Fourth Gospel. 

It is the Synoptics which feature a Jesus who calls people to come with him on the road as the distinctive feature of discipleship. The old world is imminently passing away in judgment. The few who answer his call to follow will be saved. But in John discipleship is now open to the many, to anyone in fact who reads the book and believes, which is the new meaning of following.

But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. 

-- John 20:31 

 

Pope Francis corrects the Lord's Prayer for implying that God leads us into temptation

Pope Francis Approves a Key Change to the Lord's Prayer:

Last month, Pope Francis approved a change in the wording of the Lord's Prayer, the prayer Jesus taught His followers to pray (Matthew 6:9-15). Francis rejected the traditional language "lead us not into temptation," replacing it with "do not let us fall into temptation." ...

In December 2017, Pope Francis argued that the "lead us not into temptation" is "not a good translation." He argued that God the Father does not lead people into temptation, but Satan does. "A father doesn't do that," he said. "He helps you get up right away. What induces into temptation is Satan."

This objection derives from developed theological reflection, as in James:

Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed.

-- James 1:13f.

Unfortunately for the Pope, and James, the narratives of the gospels eschew such rationalism, indicating that the Spirit of God drove/led Jesus into the wilderness after his baptism to be tempted of the devil:

Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.

-- Matthew 4:1

And immediately the Spirit driveth him into the wilderness. And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

-- Mark 1:12f.

And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.

-- Luke 4:1f.

So clearly Jesus was led to the test by the Spirit of God. The Spirit, of course, didn't do the actual tempting, but it was indeed God's will for Jesus to come to the test.

The Lord's Prayer's petition in Matthew 6:13/Luke 11:4 "and lead us not to the test" (καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν) is hardly inconsistent with this. It simply reflects the skeptical view of human nature which Jesus intends his followers to adopt under the perilous conditions of eschatological time. This generation will be judged. Few will be saved.

It is also clear that Jesus did not press the fatherhood of God conception in the sentimental way that the pope does.

Every human father knows that there comes a time when a child must be allowed to fail at something if he is going to grow up with the necessary humility which comes from knowing one's limitations, just as every human father knows that there are some things which are necessary to endure in order to succeed. And every human father also knows there are some things to protect against at all costs lest a son be lost forever. Good fathers know these things about their children individually, for they are all different. The heavenly Father knows them best of all, according to Jesus. It is best to trust him.

Perhaps if the pope had been an actual father he might better know all this.

And perhaps not. Two years ago Pope Francis was ruminating about the utter necessity of temptation if faith is to grow.

This pope is clearly not a thinking man's pope.   

The Spirit threw Jesus out into the desert to be tempted of the devil just like Jesus threw devils out of people, according to St. Mark

The unfortunate association was cleaned up by Matthew and by Luke, who "cast out" the offending term in relation to the Spirit in favor of "non-compulsive" language more appropriate to the "holy" Spirit of developed Christian theology, who "leads" rather than drives (Matthew 4:1; Luke 4:1). John's Gospel knows nothing at all of this incident, but does preserve the appropriate idea of "casting out" evil in John 12:31 (of the prince of this world).

And immediately the Spirit driveth him into the wilderness. -- Mark 1:12

(Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον)

 

ἐκβάλλω "I cast out" with reference to devils is all over the place in the Synoptics. Here are just some of the examples from Mark, a primitive gospel replete with raw, vivid language:

 

 

The Synoptic tradition places the start of Jesus' ministry in Galilee after John's imprisonment, but the Fourth Gospel disagrees

In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. ... Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins.

-- Matthew 3:1f., 5f.

Now when Jesus had heard that John was cast into prison, he departed into Galilee; ... From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

-- Matthew 4:12, 17

John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. ... Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

-- Mark 1:4f., 14f.

And he went out from thence, and came into his own country; and his disciples follow him. ... And he marvelled because of their unbelief. And he went round about the villages, teaching. And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; ... And they went out, and preached that men should repent.

-- Mark 6:1, 6f., 12

After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. For John was not yet cast into prison. Then there arose a question between some of John's disciples and the Jews about purifying. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.

-- John 3:22ff.

When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (Though Jesus himself baptized not, but his disciples,) He left Judaea, and departed again into Galilee.

-- John 4:1ff.

Contra Bart Ehrman, Albert Schweitzer Thought It Entirely Plausible That Jesus Thought He Was The Coming Son Of Man

'The Baptist appears, and cries: "Repent, for the Kingdom of Heaven is at hand." Soon after that comes Jesus, and in the knowledge that he is the coming Son of Man lays hold of the wheel of the world to set it moving on that last revolution which is to bring all ordinary history to a close. It refuses to turn, and He throws Himself upon it. Then it does turn; and crushes Him. Instead of bringing in the eschatological conditions, He has destroyed them. The wheel rolls onward, and the mangled body of the one immeasurably great man, who was strong enough to think of Himself as the spiritual ruler of mankind and to bend history to His purpose, is hanging upon it still. That is His victory and His reign.'

-- Albert Schweitzer, The Quest of the Historical Jesus, 3rd ed., tr. W. Montgomery, London, 1954, pp. 368f.