Read the Passage: Luke 11:1–28

Listen to the Redeemed Mind Podcast: Luke 11:1–28

Prayer (11:1–10)

One of the most well-known passages in the New Testament is the Lord’s Prayer. Note that these verses are really mislabeled, for this passage does not record an actual prayer of Jesus, but Christ’s instructions on how believers are to pray. Jesus’ teaching here came in response to His disciples’ request, “Lord, teach us to pray” (Luke 11:1). It is interesting that this prayer is only found in Matthew and Luke, not in Mark or John. In comparing Matt. 6:9–13 and Luke 11:1–4, it seems that Christ gave this teaching on more than one occasion. Observe there are three main sections to this prayer: first, an acknowledgement of God’s holiness and a desire for His kingdom (cf. Luke 11:2); second, a request for the provision of one’s daily needs (cf. Luke 11:3); and third, a trifold petition for forgiveness of sins, shielding from temptation, and deliverance from evil (cf. Luke 11:4).

It is not a coincidence that immediately after the model prayer recorded at Luke 11:1–4, Jesus gave a parable about prayer in Luke 11:5–10. This story, which is known as the parable of the persistent friend, is only reported by Luke. Here Christ uses the illustration of a man with a surprise, late-night visitor asking a neighbor for bread to feed his guest. The challenge here is that in the one-room homes that were common in Palestine, families slept in the same area. This made it difficult to get up at night without disturbing the entire family. Yet, Jesus teaches, because of this man’s persistence, his neighbor will arise and give him the requested bread. The main idea here is not that is it inconvenient for God to answer prayer. Rather, the focus of the parable is on being persistent in prayer. Indeed, prayer oftentimes entails repeatedly asking, seeking, and knocking with requests.

Parable (11:11–13)

The parable of the good father follows next in Luke’s Gospel. This is because upon reading the account of the persistent friend, readers might errantly suppose the reason why Christians must persist in prayer is because God is callous, unconcerned, or aloof. With the parable of the good father, however, Jesus reveals the loving character of God. In this narrative Christ teaches that even “evil [men] know how to give good gifts to . . . [their] children” (Luke 11:13). For example, when asked for bread, fish, or an egg by a child, a human father will not give a stone, a serpent, or a scorpion. How much more, then, asserts Jesus, “will your heavenly Father give the Holy Spirit to those who ask [of] Him!” (Luke 11:13). Indeed, the Holy Spirit is the most valuable gift one could ask of God the Father, and He gives the Spirit freely and immediately to all who ask in faith.

Power (11:14–28)

Luke 11:14 records Jesus’ healing of a demon-possessed man, whom Matthews tells us was also blind and mute. Yet despite this notable healing, the religious leaders ascribed Christ’s healing powers to Satan. By way of response, in Luke 11:15–19 Jesus gives two arguments against the leaders’ conclusions. First, it is irrational to argue that Satanic dominion is being overcome by Satan himself (cf. Luke 11:17–18). Second, exorcisms were already being performed by some Jews (cf. Acts 19:13–20), and this practice apparently carried the endorsement of these same religious leaders (cf. Luke 11:19–20). These leaders, then, were being both illogical and hypocritical in their condemnation of Christ. Furthermore, the rejection of Jesus’ divinity, which was clearly evidenced by His miracles, would result in the religious leaders being judged and overcome by God (cf. Luke 11:21–23).

In Luke 11:21 Jesus referred to a strong man who was confident in his own strength. This is a picture of the religious leaders’ own legalistic, hypocritical, self-reliance. Christ enlarges upon this idea in Luke 11:24–26, as He shows what happens when self-effort produces a type of quasi-moral reform. As Jesus explains, autonomous moral reform may result in an unclean spirit initially leaving a man; yet, over time, the unclean spirit will return, albeit in the company of other unclean spirits more wicked than himself. Thus, in the end, teaches Christ, legalistic self-effort will result in one being worse off than in the beginning. In Luke 11:27 this not-so-veiled rebuke of religious leaders led to a woman in the crowd loudly blessing Jesus, along with His mother Mary. In response, Christ taught, “More than that, blessed are those who hear the Word of God and keep it!” (Luke 11:28).

Application Questions:

1. Why do some Christian traditions include repeating the Lord’s Prayer from memory in a liturgical manner? Is this helpful?
2. Why, in God’s providence, does prayer require persistence? Wouldn’t prayer be more efficient if it were answered more readily?
3. What does Jesus mean when He later teaches regarding the Holy Spirit, “He will guide you into all truth” (John 16:13)?
4. Is there such a thing as a sin that is unpardonable (cf. Matt. 12:31–32)? If so, what would make a sin unforgiveable?
5. Why is mankind predisposed to efforts at self-salvation? What makes legalism inherently incapable of saving someone?