Luke 11 · KJV
Aa

Luke 11

The Lord's Prayer

And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

After Jesus has been praying, one of his disciples asks him to teach them to pray, as John taught his disciples. Jesus gives them a short prayer: addressing God as Father, asking that his name be honoured and his kingdom come, and asking for daily bread, forgiveness and protection in the time of testing.

What does this mean?

"Hallowed be thy name" (KJV) means "may your name be treated as holy." "Temptation" can also mean testing or trial. The prayer pairs "sins" with those "indebted to us," reflecting an Aramaic idiom in which sin is a debt.

Historical context

Jewish teachers and movements had characteristic prayers; the request suggests the disciples wanted one that marked them as Jesus' followers. Addressing God simply as "Father" probably reflects the Aramaic "Abba."

Why does it matter?

Prayer is a prominent theme in Luke, and the teaching that follows (11:5–13) continues it.

Editorial notes, not scripture.

Told in two Gospels

How Luke tells it

Luke sets the prayer after a disciple's request, not in the Sermon on the Mount. It is shorter than Matthew's: in the oldest manuscripts it begins simply "Father" and lacks "thy will be done" and "deliver us from evil," which the KJV and WEB include. Luke asks for bread "day by day" and forgiveness of "sins."

Ask, seek, knock

And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; For a friend of mine in his journey is come to me, and I have nothing to set before him? And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

Jesus tells of a man who wakes a friend at midnight to borrow bread for an unexpected guest; the friend gets up, not out of friendship, but because of the man's persistence. He urges his hearers to keep asking, seeking and knocking, and argues that if human fathers give good things to their children, the heavenly Father will much more give the Holy Spirit to those who ask.

What does this mean?

"Importunity" (KJV) or "persistence" translates a Greek word meaning shamelessness; scholars debate whether it refers to the asker's boldness or to the sleeper's wish to avoid the shame of being a bad neighbour.

Historical context

Hospitality to a guest was a matter of honour for the whole village, and failing to feed one brought shame. Bread was baked daily, and a family often slept together in one room, so getting up would wake everyone.

Why does it matter?

The argument runs from lesser to greater, a common Jewish teaching method: if even a reluctant friend responds, how much more will God. Where Matthew has "good things" (Matthew 7:11), Luke has "the Holy Spirit," the gift at the centre of Acts.

Editorial notes, not scripture.

Jesus is accused of working with Beelzebul

And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. But some of them said, He casteth out devils through Beelzebub the chief of the devils. And others, tempting him, sought of him a sign from heaven. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace: But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. He that is not with me is against me: and he that gathereth not with me scattereth. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. But he said, Yea rather, blessed are they that hear the word of God, and keep it.

After Jesus drives out a demon that had left a man mute, some say he does it by the power of Beelzebul, the prince of demons, and others demand a sign. Jesus replies that a kingdom divided against itself cannot stand, and that if he drives out demons by the finger of God, then God's kingdom has come. He warns of an evil spirit returning to a house left empty. A woman blesses his mother, and he answers that those who hear God's word and keep it are blessed.

What does this mean?

"Beelzebub" (KJV) or "Beelzebul" (WEB) was a name for the ruler of demons, probably derived from Baal-zebub, a Philistine god (2 Kings 1:2). The "strong man" pictures Satan, overpowered by someone stronger.

Historical context

Other Jews also practised exorcism in this period ("your sons," 11:19), so Jesus' opponents could not deny the deeds, only question their source.

Why does it matter?

"The finger of God" recalls the Egyptian magicians' admission during the plagues (Exodus 8:19); Matthew's parallel has "the Spirit of God." The woman's blessing and Jesus' reply appear only in Luke and repeat his point that hearing and keeping God's word matters most (8:21).

Editorial notes, not scripture.

The sign of Jonah and the lamp of the body

And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. Take heed therefore that the light which is in thee be not darkness. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.

As the crowds grow, Jesus calls his generation evil for demanding a sign: the only sign it will be given is that of Jonah. The Queen of the South and the people of Nineveh will condemn it at the judgment, because they responded to Solomon and Jonah, and someone greater is here. He adds sayings about a lamp on a stand and the eye as the lamp of the body.

What does this mean?

The "queen of the south" is the Queen of Sheba, who travelled to hear Solomon's wisdom (1 Kings 10:1–13). Nineveh was the Assyrian capital whose people repented at Jonah's preaching (Jonah 3). A "single" (KJV) or "good" eye means a healthy eye, but the phrase could also suggest generosity, while an "evil eye" suggested envy or stinginess.

Historical context

Many ancient people thought of the eye as sending out light, not only receiving it.

Why does it matter?

In Luke the sign of Jonah seems to be Jonah himself and his preaching; Matthew adds Jonah's three days inside the fish as a picture of Jesus' burial (Matthew 12:40). Both examples are Gentiles who responded, a pointed contrast with Jesus' own generation.

Editorial notes, not scripture.

Jesus denounces Pharisees and experts in the Law

And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. And when the Pharisee saw it, he marvelled that he had not first washed before dinner. And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. Ye fools, did not he that made that which is without make that which is within also? But rather give alms of such things as ye have; and, behold, all things are clean unto you. But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.

Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also. And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things: Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

At a Pharisee's dinner, the host is surprised that Jesus does not wash before eating. Jesus says the Pharisees clean the outside of cup and dish while being full of greed inside, and pronounces woes on them for tithing herbs while neglecting justice and the love of God. When a lawyer objects, he pronounces woes on the lawyers for burdening others and for honouring the prophets their ancestors killed. Afterwards his opponents watch for a way to trap him.

What does this mean?

To "tithe" is to give a tenth. Mint and rue were garden herbs. Unmarked graves made people unclean without their knowing (Numbers 19:16). From Abel to "Zacharias" spans the first and last murders in the Hebrew Bible's order of books (Genesis 4:8; 2 Chronicles 24:20–22).

Historical context

The washing was ritual, not hygienic, a practice of Pharisaic piety (Mark 7:3–4). The Law required tithes of produce (Deuteronomy 14:22). These sayings belong to a fierce debate within Judaism; historians caution against reading them as a balanced portrait of all Pharisees.

Why does it matter?

A dinner invitation turns into open conflict. Similar woes appear in Matthew 23, set in Jerusalem.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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About Luke