In Luke 11, Jesus teaches His disciples a model prayer, often called the Lord's Prayer, emphasizing God's hallowed name, kingdom, and provision, alongside forgiveness and deliverance from evil. He then encourages persistent prayer through the parable of the importunate friend and assures that God gives the Holy Spirit to those who ask. Later, Jesus casts out a dumb devil, leading to accusations that He does so by Beelzebub, which He refutes by explaining that a kingdom divided cannot stand. The chapter concludes with Jesus pronouncing woes upon the Pharisees and lawyers for their hypocrisy, external righteousness, and obstruction of true knowledge.
¶ 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.
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.
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?
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.
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.
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.
¶ 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.
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.
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.
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.
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.
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.
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.
Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
Study Notes for Luke 11
Verse 1
Luke frequently emphasizes Jesus’ personal prayer life, providing the context for this request. The disciples sought instruction on a distinctive prayer practice, similar to what John the Baptist taught his followers.
Verse 2
This version of the Lord’s Prayer is shorter than the one recorded in Matthew (6:9-13), suggesting either that Jesus taught it in varying forms or that Luke records a version used for immediate instruction.
Verse 4
Luke uses the language of 'debt' and 'indebtedness,' emphasizing that forgiveness received from God is intrinsically linked to the forgiveness we extend to others.
Verse 5
The parable illustrates the necessity of persistent, even 'shameless' (v. 8), asking. The contrast is key: if a reluctant human friend responds to importunity, how much more will a loving heavenly Father respond?
Verse 8
The Greek word for 'importunity' (*anaideia*) can mean 'shamelessness.' The point is not that God is reluctant, but that true earnestness and persistence are required in prayer.
Verse 13
While Matthew records that God gives 'good things,' Luke specifically identifies the supreme gift God gives to those who ask: the Holy Spirit. This highlights the Spirit’s central role in the life of the believer.
Verse 14
This miracle is undeniable, forcing Jesus’ opponents to offer a malicious alternative explanation for his power.
Verse 15
Beelzebub (or Beelzebul) was a common derogatory name for Satan or the prince of the demons.
Verse 17
Jesus uses simple, irrefutable logic: Satan cannot cast out his own agents, or his kingdom would collapse. Therefore, Jesus’ power must come from an opposing, greater source.
Verse 20
The 'finger of God' is an Old Testament allusion (Exod 8:19) signifying divine power. If Jesus casts out demons by this power, then the Kingdom of God has arrived, confronting Satan’s domain.
Verse 22
Jesus is the 'stronger man' who has bound Satan (the 'strong man') and is now plundering his goods—rescuing those held captive by evil spirits.
Verse 23
This verse emphasizes that spiritual neutrality is impossible. In the conflict between Christ and Satan, one must actively align with Jesus or be counted among his opposition.
Verse 24
This parable warns that merely removing sin or evil is insufficient; the cleansed heart must be filled with God's presence, lest the spiritual vacuum invite a greater relapse.
Verse 27
The woman praises Jesus’ mother, honoring his physical lineage. Jesus redirects the focus, emphasizing that spiritual kinship through obedience to God’s word is of greater value than physical relationship.
Verse 29
Jesus refuses to offer spectacular signs on demand, stating that the only sign given will be the 'sign of Jonas'—referring to his death, burial, and resurrection, which authenticates his identity.
Verse 31
The Queen of the South (Sheba) traveled far to hear Solomon's wisdom. Her diligence condemns the current generation who refuse to acknowledge the 'greater than Solomon' present before them.
Verse 33
The light of Jesus’ ministry is meant to be displayed openly, not hidden. This addresses the Pharisees’ attempts to obscure his works and message.
Verse 34
The eye represents spiritual perception or intention. A 'single' (healthy, focused) eye leads to spiritual clarity, while an 'evil' (corrupt, greedy) eye leads to moral darkness.
Verse 37
Jesus accepts the invitation, even though it provides him an opportunity to challenge the religious leaders publicly, beginning with their ritualistic focus.
Verse 38
The Pharisee was astonished that Jesus ignored the customary ritual washing before the meal, which was a tradition meant to ensure ritual purity.
Verse 39
Jesus critiques the hypocrisy of focusing on external, ceremonial cleanliness while allowing the internal life to be filled with greed and corruption.
Verse 41
Jesus suggests that true cleansing comes through acts of charity and justice ('give alms'), demonstrating a heart aligned with God, which purifies the whole person.
Verse 42
The first 'Woe' condemns the leaders for their hyper-scrupulous adherence to minor legal requirements (tithing herbs) while neglecting the fundamental moral demands of the Law: justice and the love of God.
Verse 44
Jesus compares the religious leaders to unmarked graves. Those who walk over unmarked graves unknowingly become ritually defiled, symbolizing how the Pharisees’ hidden corruption defiled the people.
Verse 45
The 'lawyers' were scribes or experts in the Mosaic Law. They recognized that Jesus’ condemnation of the Pharisees’ legal interpretations applied directly to their own teaching profession.
Verse 46
The 'Woe' against the lawyers highlights their hypocrisy in imposing impossible legal burdens on the common people while refusing to assist them or adhere strictly to the burdens themselves.
Verse 47
By building monuments to the prophets, they unwittingly affirm the guilt of their ancestors who killed them. Their current rejection of Jesus, the ultimate prophet, proves their spiritual kinship with their fathers.
Verse 51
This refers to the span of prophetic martyrdom recorded in the Hebrew canon, from Abel (Genesis 4) to Zechariah (2 Chron 24:20-22). Jesus declares that the full penalty for this history of rejection will fall upon his contemporary generation.
Verse 52
The 'key of knowledge' is the authoritative interpretation of Scripture necessary for salvation. The lawyers are condemned for misinterpreting the Law, thus hindering both themselves and others from entering the Kingdom.
Verse 53
The response of the religious leaders is not repentance but increased hostility, seeking to trap Jesus legally. This sets the stage for the escalating conflict in the following chapters.
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The Calling of Disciples
19And he saith unto them, Follow me, and I will make you fishers of men.
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