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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 11:1–13. His four-level outline is real structure in the source text, so it is rendered as structure.
Prayer is one of the great laws of natural religion. That man is a brute, is a monster, that never prays, that never gives glory to his Maker, nor feels his favour, nor owns his dependence upon him. One great design therefore of Christianity is to assist us in prayer, to enforce the duty upon us, to instruct us in it, and encourage us to expect advantage by it. Now here,
I.We find Christ himself praying in a certain place, probably where he used to pray, Luk 11:1.
As God, he was prayed to; as man, he prayed; and, though he was a Son, yet learned he this obedience. This evangelist has taken particular notice of Christ's praying often, more than any other of the evangelists: when he was baptized (Luk 3:21), he was praying; he withdrew into the wilderness, and prayed (Luk 5:16); he went out into a mountain to pray, and continued all night in prayer (Luk 6:12); he was alone praying (Luk 9:18); soon after, he went up into a mountain to pray, and as he prayed he was transfigured (Luk 9:28, Luk 9:29); and here he was praying in a certain place. Thus, like a genuine son of David, he gave himself unto prayer, Psa 109:4. Whether Christ was now alone praying, and the disciples only knew that he was so, or whether he prayed with them, is uncertain; it is most probable that they were joining with him.
II.His disciples applied themselves to him for direction in prayer.
When he was praying, they asked, Lord, teach us to pray. Note, The gifts and graces of others should excite us to covet earnestly the same. Their zeal should provoke us to a holy imitation and emulation; why should not we do as well as they? Observe, They came to him with this request, when he ceased; for they would not disturb him when he was at prayer, no, not with this good motion. Every thing is beautiful in its season. One of his disciples, in the name of the rest, and perhaps by their appointment, said, Lord, teach us. Note, Though Christ is apt to teach, yet he will for this be enquired of, and his disciples must attend him for instruction.
Now, 1. Their request is, "Lord, teach us to pray; give us a rule or model by which to go in praying, and put words into our mouths." Note, It becomes the disciples of Christ to apply themselves to him for instruction in prayer. Lord, teach us to pray, is itself a good prayer, and a very needful one, for it is a hard thing to pray well and it is Jesus Christ only that can teach us, by his word and Spirit, how to pray. "Lord, teach me what it is to pray; Lord, excite and quicken me to the duty; Lord, direct me what to pray for; Lord, give me praying graces, that I may serve God acceptably in prayer; Lord, teach me to pray in proper words; give me a mouth and wisdom in prayer, that I may speak as I ought; teach me what I shall say."
2.Their plea is, "As John also taught his disciples. He took care to instruct his disciples in this necessary duty, and we would be taught as they were, for we have a better Master than they had." Dr. Lightfoot's notion of this is, That whereas the Jews' prayers were generally adorations, and praises of God, and doxologies, John taught his disciples such prayers as were more filled up with petitions and requests; for it is said of them that they did deēseis poiountai - make prayers, Luk 5:33. The word signifies such prayers as are properly petitionary. "Now, Lord, teach us this, to be added to those benedictions of the name of God which we have been accustomed to from our childhood." According to this sense, Christ did there teach them a prayer consisting wholly of petitions, and even omitting the doxology which had been affixed; and the Amen, which was usually said in the giving of thanks (Co1 14:16), and in the Psalms, is added to doxologies only. This disciple needed not to have urged John Baptist's example: Christ was more ready to teach than ever John Baptist was, and particularly taught to pray better than John did, or could, teach his disciples.
III.Christ gave them direction, much the same as he had given them before in his sermon upon the mount, Mat 6:9, etc.
We cannot think that they had forgotten it, but they ought to have had further and fuller instructions, and he did not, as yet, think fit to give them any; when the Spirit should be poured out upon them from on high, they would find all their requests couched in these few words, and would be able, in words of their own, to expatiate and enlarge upon them. In Matthew he had directed them to pray after this manner; here, When ye pray, say; which intimates that the Lord's prayer was intended to be used both as a form of prayer and a directory.
1.There are some differences between the Lord's prayer in Matthew and Luke, by which it appears that it was not the design of Christ that we should be tied up to these very words, for then there would have been no variation. Here is one difference in the translation only, which ought not to have been, when there is none in the original, and that is in the third petition: As in heaven, so in earth; whereas the words are the very same, and in the same order, as in Matthew. But there is a difference in the fourth petition. In Matthew we pray, "Give us daily bread this day:" here, "Give it us day by day" - kath' hēmeran. Day by day; that is, "Give us each day the bread which our bodies require, as they call for it:" not, "Give us this day bread for many days to come;" but as the Israelites had manna, "Let us have bread today for today, and tomorrow for tomorrow;" for thus we may be kept in a continual dependence upon God, as children upon their parents, and may have our mercies fresh from his hand daily, and may find ourselves under fresh obligations to do the work of every day in the day, according as the duty of the day requires, because we have from God the supplies of every day in the day, according as the necessity of the day requires. Here is likewise some difference in the fifth petition. In Matthew it is, Forgive us our debts, as we forgive: here it is, Forgive us our sins; which proves that our sins are our debts. For we forgive; not that our forgiving those that have offended us can merit pardon from God, or be an inducement to him to forgive us (he forgives for his own name's sake, and his Son's sake); but this is a very necessary qualification for forgiveness, and, if God have wrought it in us, we may plead that work of his grace for the enforcing of our petitions for the pardon of our sins: "Lord, forgive us, for thou hast thyself inclined us to forgive others." There is another addition here; we plead not only in general, We forgive our debtors, but in particular, "We profess to forgive every one that is indebted to us, without exception. We so forgive our debtors as not to bear malice or ill-will to any, but true love to all, without any exception whatsoever." Here also the doxology in the close is wholly omitted, and the Amen; for Christ would leave them at liberty to use that or any other doxology fetched out of David's psalms; or, rather, he left a vacuum here, to be filled up by a doxology more peculiar to the Christian institutes, ascribing glory to Father, Son, and Holy Ghost.
2.Yet it is, for substance, the same; and we shall therefore here only gather up some general lessons from it.
(1.)That in prayer we ought to come to God as children to a Father, a common Father to us and all mankind, but in a peculiar manner a Father to all the disciples of Jesus Christ. Let us therefore in our requests both for others and for ourselves, come to him with a humble boldness, confiding in his power and goodness.
(2.)That at the same time, and in the same petitions, which we address to God for ourselves, we should take in with us all the children of men, as God's creatures and our fellow-creatures. A rooted principle of catholic charity, and of Christian sanctified humanity, should go along with us, and dictate to us throughout this prayer, which is so worded as to be accommodated to that noble principle.
(3.)That in order to the confirming of the habit of heavenly-mindedness in us, which ought to actuate and govern us in the whole course of our conversation, we should, in all our devotions, with an eye of faith look heavenward, and view the God we pray to as our Father in heaven, that we may make the upper world more familiar to us, and may ourselves become better prepared for the future state.
(4.)That in prayer, as well as in the tenour of our lives, we must seek first the kingdom of God and the righteousness thereof, by ascribing honour to his name, his holy name, and power to his government, both that of his providence in the world and that of his grace in the church. O that both the one and the other may be more manifested, and we and others more manifestly brought into subjection to both!
(5.)That the principles and practices of the upper world, the unseen world (which therefore by faith only we are apprized of), are the great original - the archetupon, to which we should desire that the principles and practices of this lower world, both in others and in ourselves, may be more conformable. Those words, As in heaven, so on earth, refer to all the first three petitions: "Father, let thy name be sanctified and glorified, and thy kingdom prevail, and thy will be done on this earth that is now alienated from thy service, as it is in yonder heaven that is entirely devoted to thy service."
(6.)That those who faithfully and sincerely mind the kingdom of God, and the righteousness thereof, may humbly hope that all other things, as far as to Infinite Wisdom seems good, shall be added to them, and they may in faith pray for them. If our first chief desire and care be that God's name may be sanctified, his kingdom come, and his will be done, we may then come boldly to the throne of grace for our daily bread, which will then be sanctified to us when we are sanctified to God, and God is sanctified by us.
(7.)That in our prayers for temporal blessings we must moderate our desires, and confine them to a competency. The expression here used of day by day is the very same with our daily bread; and therefore some think that we must look for another signification of the word epiousios than that of daily, which we give it, and that it means our necessary bread, that bread that is suited to the craving of our nature, the fruit that is brought out of the earth for our bodies that are made of the earth and are earthly, Psa 104:14.
(8.)That sins are debts which we are daily contracting, and which therefore we should every day pray for the forgiveness of. We are not only going behind with our rent every day by omissions of duty and in duty, but are daily incurring the penalty of the law, as well as the forfeiture of our bond, by our commissions. Every day adds to the score of our guilt, and it is a miracle of mercy that we have so much encouragement given us to come every day to the throne of grace, to pray for the pardon of our sins of daily infirmity. God multiplies to pardon beyond seventy times seven.
(9.)That we have no reason to expect, nor can with any confidence pray, that God would forgive our sins against him, if we do not sincerely, and from a truly Christian principle of charity, forgive those that have at any time affronted us or been injurious to us. Though the words of our mouth be even this prayer to God, if the meditation of our heart at the same time be, as often it is, malice and revenge to our brethren, we are not accepted, nor can we expect an answer of peace.
(10.)That temptations to sin should be as much dreaded and deprecated by us as ruin by sin; and it should be as much our care and prayer to get the power of sin broken in us as to get the guilt of sin removed from us; and though temptation may be a charming, fawning, flattering thing, we must be as earnest with God that we may not be led into it as that we may not be led by that to sin, and by sin to ruin.
(11.)That God is to be depended upon, and sought unto, for our deliverance from all evil; and we should pray, not only that we may not be left to ourselves to run into evil, but that we may not be left to Satan to bring evil upon us. Dr. Lightfoot understands it of being delivered from the evil one, that is, the devil, and suggests that we should pray particularly against the apparitions of the devil and his possessions. The disciples were employed to cast out devils, and therefore were concerned to pray that they might be guarded against the particular spite he would always be sure to have against them.
IV.He stirs up and encourages importunity, fervency, and constancy, in prayer, by showing,
1.That importunity will go far in our dealings with men, Luk 11:5-8. Suppose a man, upon a sudden emergency, goes to borrow a loaf or two of bread of a neighbour, at an unseasonable time of night, not for himself, but for his friend that came unexpectedly to him. His neighbour will be loth to accommodate him, for he has wakened him with his knocking, and put him out of humour, and he has a great deal to say in his excuse. The door is shut and locked, his children are asleep in bed, in the same room with him, and, if he make a noise, he shall disturb them. His servants are asleep, and he cannot make them hear; and, for his own part, he shall catch cold if he rise to give him. But his neighbour will have no nay, and therefore he continues knocking still, and tells him he will do so till he has what he comes for; so that he must give it to him, to be rid of him: He will rise, and give him as many as he needs, because of his importunity. He speaks this parable with the same intent that he speaks that in Luk 18:1 : That men ought always to pray, and not to faint. Not that God can be wrought upon by importunity; we cannot be troublesome to him, nor by being so change his counsels. We prevail with men by importunity because they are displeased with it, but with God because he is pleased with it. Now this similitude may be of use to us,
(1.)To direct us in prayer.
[1.]We must come to God with boldness and confidence for what we need, as a man does to the house of his neighbour or friend, who, he knows, loves him, and is inclined to be kind to him.
[2.]We must come for bread, for that which is needful, and which we cannot be without.
[3.]We must come to him by prayer for others as well as for ourselves. This man did not come for bread for himself, but for his friend. The Lord accepted Job, when he prayed for his friends, Job 42:10. We cannot come to God upon a more pleasing errand than when we come to him for grace to enable us to do good, to feed many with our lips, to entertain and edify those that come to us.
[4.]We may come with the more boldness to God in a strait, if it be a strait that we have not brought ourselves into by our own folly and carelessness, but Providence has led us into it. This man would not have wanted bread if his friend had not come in unexpectedly. The care which Providence casts upon us, we may with cheerfulness cast back upon Providence.
[5.]We ought to continue instant in prayer, and watch in the same with all perseverance.
(2.)To encourage us in prayer. If importunity could prevail thus with a man who was angry at it, much more with a God who is infinitely more kind and ready to do good to us than we are to one another, and is not angry at our importunity, but accepts it, especially when it is for spiritual mercies that we are importunate. If he do not answer our prayers presently, yet he will in due time, if we continue to pray.
2.That God has promised to give us what we ask of him. We have not only the goodness of nature to take comfort fRom. but the word which he has spoken (Luk 11:9, Luk 11:10): "Ask, and it shall be given you; either the thing itself you shall ask or that which is equivalent; either the thorn in the flesh removed, or grace sufficient given in." - We had this before, Mat 7:7, Mat 7:8. I say unto you. We have it from Christ's own mouth, who knows his Father's mind, and in whom all promises are yea and amen. We must not only ask, but we must seek, in the use of means, must second our prayers with our endeavours; and, in asking and seeking, we must continue pressing, still knocking at the same door, and we shall at length prevail, not only by our prayers in concert, but by our particular prayers: Every one that asketh receiveth, even the meanest saint that asks in faith. This poor man cried, and the Lord heard him, Psa 34:6. When we ask of God those things which Christ has here directed us to ask, that his name may be sanctified, that his kingdom may come, and his will be done, in these requests we must be importunate, must never hold our peace day or night; we must not keep silence, nor give God any rest, until he establish, until he make Jerusalem a praise in the earth, Isa 62:6, Isa 62:7.
V.He gives us both instruction and encouragement in prayer from the consideration of our relation to God as a Father. Here is,
1.An appeal to the bowels of earthly fathers: "Let any of you that is a father, and knows the heart of a father, a father's affection to a child and care for a child, tell me, if his son ask bread for his breakfast, will he give him a stone to breakfast on? If he ask a fish for his dinner (when it may be a fish-day), will he for a fish give him a serpent, that will poison and sting him? Or, if he shall ask an egg for his supper (an egg and to bed), will he offer him a scorpion? You know you could not be so unnatural to your own children," Luk 11:11, Luk 11:12.
2.An application of this to the blessings of our heavenly Father (Luk 11:13): If ye then, being evil, give, and know how to give, good gifts to your children, much more shall God give you the Spirit. He shall give good things; so it is in Matthew. Observe,
(1.)The direction he gives us what to pray for. We must ask for the Holy Spirit, not only a necessary in order to our praying well, but as inclusive of all the good things we are to pray for; we need no more to make us happy, for the Spirit is the worker of spiritual life, and the earnest of eternal life. Note, The gift of the Holy Ghost is a gift we are every one of us concerned earnestly and constantly to pray for.
(2.)The encouragement he gives us to hope that we shall speed in this prayer: Your heavenly Father will give. It is in his power to give the Spirit; he has all good things to bestow, wrapped up in that one; but that is not all, it is in his promise, the gift of the Holy Ghost is in the covenant, Act 2:33, Act 2:38, and it is here inferred from parents' readiness to supply their children's needs, and gratify their desires, when they are natural and proper. If the child ask for a serpent, or a scorpion, the father, in kindness, will deny him, but not if he ask for what is needful, and will be nourishing. When God's children ask for the Spirit, they do, in effect, ask for bread; for the Spirit is the staff of life; nay, he is the Author of the soul's life. If our earthly parents, though evil, be yet so kind, if they, though weak, be yet so knowing, that they not only give, but give with discretion, give what is best, in the best manner and time, much more will our heavenly Father, who infinitely excels the fathers of our flesh both in wisdom and goodness, give us his Holy Spirit. If earthly parents be willing to lay out for the education of their children, to whom they design to leave their estates, much more will our heavenly Father give the spirit of sons to all those whom he has predestinated to the inheritance of sons.
Historical interpretation
Nine Centuries of Reception
19 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(App. Serm. 84.) The first word, how gracious is it? Thou durst not raise thy face to heaven, and suddenly thou receivest the grace of Christ. From an evil servant thou art made a good son. Boast not then of thy working, but of the grace of Christ; for therein is no arrogance, but faith. To proclaim what thou hast received is not pride, but devotion. Therefore raise thy eyes to thy Father, who begot thee by Baptism, redeemed thee by His Son. Say Father as a son, but claim no especial favour to thyself. Of Christ alone is He the especial Father, of us the common Father. For Christ alone He begot, but us he created. And therefore according to Matthew when it is said, Our Father, (Matt. 6:9.) it is added, which art in heaven, that is, in those heavens of which it was said, The heavens declare the glory of God. (Ps. 19:1.) Heaven is where sin has ceased, and where there is no sting of death.
(ubi sup.) Or it is said, Hallowed be thy name; that is, let Thy holiness be known to all the world, and let it worthily praise Thee. For praise becometh the upright, (Ps. 33.) and therefore He bids them pray for the cleansing of the whole world.
(ubi sup.) For then cometh the kingdom of God, when we have obtained His grace. For He Himself says, The kingdom of God is within you. (Luke 17:21.)
(App. Serm. 84..) In the Greek the word is ἐπιούσιον, that is, something added to the substance. (supersubstantialem) It is not that bread which goes into the body, but that bread of everlasting life, which supports the substance of our soul. But the Latins call this "daily" bread, which the Greeks call "coming to." If it is daily bread, why is it eaten a year old, as is the custom with the Greeks in the east? Take daily what profits thee for the day; so live that thou mayest daily be thought worthy to receive. The death of our Lord is signified thereby, and the remission of sins, and dost thou not daily partake of that bread of life? He who has a wound seeks to be cured; the wound is that we are under sin, the cure is the heavenly and dreadful Sacrament. If thou receivest daily, daily does "To-day" come unto thee. Christ is to thee To-day; (Heb. 13:8.) Christ rises to thee daily.
(ubi sup.) But what is the debt except sin? If thou hadst not received, thou wouldest not owe money to another. And therefore sin is imputed to you. For thou hadst money with which thou wert born rich, and made after the likeness and image of God, but thou hast lost what thou then hadst. As when thou puttest on pride thou losest the gold of humility, thou hast receipted the devil's debt which was not necessary; the enemy held the bond, but the Lord crucified it, and cancelled it with His blood. But the Lord is able, who has taken away our sins and forgiven our debts, to guard us against the snares of the devil, who is wont to produce sin in us. Hence it follows, And lead us not into temptation, such as we are not able to bear, but like the wrestler we wish only such temptation as the condition of man can sustain.
(ubi sup.) For each man seeks to be delivered from evil, that is, from his enemies and sin, but he who gives himself up to God, fears not the devil, for if God is for us, who can be against us? (Rom. 8:31.)
When in a certain place he had been praying to that Father above, looking up with insolent and audacious eyes to the heaven of the Creator, by whom in His rough and cruel nature he might have been crushed with hail and lightning-just as it was by Him contrived that he was (afterwards) attached to a cross at Jerusalem-one of his disciples came to him and said, "Master, teach us to pray, as John also taught his disciples.
Divine Wisdom arranged the order of this prayer with exquisite choice. After the matters that pertain to heaven—that is, after the name of God, the will of God and the kingdom of God—it should make a place for a petition for our earthly needs too! Our Lord taught us, “Seek first the kingdom, and then these things shall be given you besides.” We should rather understand “give us this day our daily bread” in a spiritual sense. For Christ is “our bread,” because Christ is life, and the life is bread. “I am,” he said, “the bread of life.” Shortly before this he said, “The bread is the word of the living God who has come down from heaven.” Then, because his body is considered to be in the bread, he said, “This is my body.” When we ask for our daily bread, we are asking to live forever in Christ and to be inseparably united with his body.
To complete the prayer which was so well arranged, Christ added that we should pray not only that our sins be forgiven but also that we should completely shun them. “Lead us not into temptation,” that is, do not allow us to be led by the tempter. God forbid that our Lord should seem to be the tempter, as if he were not aware of one’s faith or were eager to upset it! That weakness and spitefulness belongs to the devil. Even in the case of Abraham, God ordered the sacrifice of his son not to tempt his faith but to prove it. He did this to set an example for his commandment that he was later to teach that no one should hold his loved ones dearer than God. Christ himself was tempted by the devil and pointed out the subtle director of the temptation. He confirms this passage by his words to his apostles later when he says, “Pray that you may not enter into temptation.” They were tempted to desert their Lord because they had indulged in sleep instead of prayer. The phrase that balances and interprets “lead us not into temptation” is “but deliver us from evil.”
I think that one of Jesus' disciples was conscious in himself of human weakness, which falls short of knowing how we ought to pray.… Are we then to conclude that a man who was brought up in the instruction of the law, who heard the words of the prophets and did not fail to attend the synagogue, did not know how to pray until he saw the Lord praying "in a certain place"? It would certainly be foolish to say this. The disciple prayed according to the customs of the Jews, but he saw that he needed better knowledge about the subject of prayer.
And that he might point out the kind of teaching, the disciple proceeds, as John also taught his disciples. Of whom in truth thou hast told us, that among them that are born of women there had arisen none greater than he. And because thou hast commanded us to seek things that are great and eternal, whence shall we arrive at the knowledge of these but from Thee, our God and Saviour?
“Give us our constant bread of the day.” Look, he has said, “Seek the kingdom of God, and these things over and above will be given to you as well.” He said “of the day” to teach us poverty in relation to the things of the world. It is sufficient for only our need, or else when we are anxious for a time, we might withdraw from intimacy with God. This bread of the day indicates necessity. He does not just give us only bread but also clothing and other things, as he said, “Your Father knows what your needs are before you ask him.”
(in Matt.) The disciples having seen a new way of life, desire a new form of prayer, since there were several prayers to be found in the Old Testament. Hence it follows, When he ceased, one of his disciples said to him, Lord, teach us to pray, in order that we might not sin against God in asking for one thing instead of another, or by approaching God in prayer in a manner that we ought not.
(ubi sup.) And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known.
Or the bread of souls is the Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal life. But by saying "daily," He signifies the Divine bread which comes and is to come, which we seek to be given to us daily, requiring a certain earnest and taste of it, seeing that the Spirit which dwells in us hath wrought a virtue surpassing all human virtues, as chastity, humility, and the rest.
(in Matt.) This also was necessarily added, for no one is found without sin, that we should not be hindered from the holy participation on account of man's guilt. For whereas we are bound to render unto Christ all manner of holiness, who maketh His Spirit to dwell in us, we are to be blamed if we keep not our temples clean for Him. But this defect is supplied by the goodness of God, remitting to human frailty the severe punishment of sin. And this act is done justly by the just God, when we forgive as it were our debtors, those, namely, who have injured us, and have not restored what was due. Hence it follows, For we also forgive every one that is indebted to us.
(ubi sup.) For it is imposible not to be tempted by the devil, but we make this prayer that we may not be abandoned to our temptations. Now that which happens by Divine permission, God is sometimes in Scripture said to do. And in this way by hindering not the increase of temptation which is above our strength, he leads us into temptation.
The disciples having seen a new way of life, desire a new form of prayer, since there were several prayers to be found in the Old Testament. Hence it follows, When heceased, one of his disciples said to him, Lord, teach us to pray, in order that we might not sin against God in asking for one thing instead of another, or by approaching God in prayer in amanner that we ought not.
And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known.
Or the bread of souls is the Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal life. But by saying “daily,” He signifies the Divine bread which comes and is to come, which we seek to be given to us daily, requiring a certain earnest and taste of it, seeing that the Spirit which dwells in us has wrought a virtue surpassing all human virtues, as chastity, humility, and the rest.
This also was necessarily added, for no one is found without sin, that we should not be hindered from the holy participation on account of man's guilt. For whereas we are bound to render to Christ all manner of holiness, who makes His Spirit to dwell in us, we are to be blamed if we keep not our temples clean for Him. But this defect is supplied by the goodness of God, remitting to human frailty the severe punishment of sin. And this act is done justly bythe just God, when we forgive as it were our debtors, those, namely, who have injured us, and have not restored what was due. Hence it follows, For we also forgive every one that is indebted to us.
For itis impossible not to be tempted by the devil, but we make this prayer that we may not be abandoned to our temptations. Now that which happens by Divine permission, God is sometimes in Scripture said to do. And in this way by hindering not the increase of temptation which is above our strength, he leads us into temptation. MAX. Or, the Lord commands us top ray, Lead us not into temptation, that is, let us not have experience of lustful and self-induced temptations. But James teaches those who contend only for the truth, not to be unnerved by involuntary and troublesome temptations, saying, lily brethren, count it all joy when you fall into divers temptations.
(Const. Monast. cap. 1.) There are two kinds of prayer, one composed of praise with humiliation, the other of petitions, and more subdued. Whenever then you pray, do not first break forth into petition; but if you condemn your inclination, supplicate God as if of necessity forced thereto. And when you begin to pray, forget all visible and invisible creatures, but commence with the praise of Him who created all things. Hence it is added, And he says unto them, When you pray, say, Our Father.
(in Reg. brev. ad inter. 252.) As if He said, For thy daily bread, namely, that which serves for our daily wants, trust not to thyself, but fly to God for it, making known to Him the necessities of thy nature.
(in reg. brev. ad inter. 221.) It does not however become us to seek by our prayers bodily afflictions. For Christ has universally commanded men every where to pray that they enter not into temptation. But when one has already entered, it is fitting to ask from the Lord the power of enduring, that we may have fulfilled in us those words, He that endureth to the end shall be saved. (Mat. 10:22.)
(Orat. Dom. Serm. 1.) He unfolds the teaching of prayer to His disciples, who wisely desire the knowledge of prayer, directing them how they ought to beseech God to hear them.
(Orat. Dom. Serm. 2.) See how great a preparation thou needest, to be able to say boldly to God, O Father, for if thou hast thy eyes fixed on worldly things, or courtest the praise of men, or art a slave to thy passions, and utterest this prayer, I seem to hear God saying, 'Whereas thou that art of a corrupt life callest the Author of the incorruptible thy Father, thou pollutest with thy defiled lips an incorruptible name. For He who commanded thee to call Him Father, gave thee not leave to utter lies. (et serm. 3.). But the highest of all good things is to glorify God's name in our lives. Hence He adds, Hallowed be thy name. For who is there so debased, as when He sees the pure life of those who believe, does not glorify the name invoked in such a life. He then who says in his prayer, Be thy name, which I call upon, hallowed in me, prays this, "May I through Thy concurring aid be made just, abstaining from all evil."
(ubi sup.) We beseech also to be delivered by the Lord from corruption, to be taken out of death. Or, according to some, Thy kingdom come, that is, May Thy Holy Spirit come upon us to purify us.
(Orat. Dom. serm. 4.) For since He says that the life of man after the resurrection will be like to that of Angels, it follows, that our life in this world should be so ordered with respect to that which we hope for hereafter, that living in the flesh we may not live according to the flesh. But hereby the true Physician of the souls destroys the nature of the disease, that those who have been seized with sickness, whereby they have departed from the Divine will, may forthwith be released from the disease by being joined to the Divine will. For the health of the soul is the due fulfilment of the will of God.
(Orat. Dom. Serm. 5.) Having taught us to take confidence through good works, He next teaches us to implore the remission of our offences, for it follows, And forgive us our sins.
For as when a man gazes upon the beauty of the heavens, he says, Glory be thee, O God; so likewise when He beholds a man's virtuous actions, seeing that the virtue of man glorifies God much more than the heavens.
As if He says, Enable us, O Lord, to follow the heavenly life, that whatever Thou willest, we may will also.
(Hom. 23. in Matt.) We must then require of God the necessities of life; not varieties of meats, and spiced wines, and the other things which please the palate, while they load thy stomach and disturb thy mind, but bread which is able to support the bodily substance, that is to say, which is sufficient only for the day, that we may take no thought of the morrow. But we make only one petition about things of sense, that the present life may not trouble us.
Considering then these things, we ought to show mercy to our debtors. For they are to us if we are wise the cause of our greatest pardon; and though we perform only a few things, we shall find many. For we owe many and great debts to the Lord, of which if the least part should be exacted from us, we should soon perish.
(in Enchirid. c. 116.) It seems according to the Evangelist Matthew, that the Lord's prayer contains seven petitions, but Luke has comprehended it in five. Nor in truth does the one disagree from the other, but the latter has suggested by his brevity how those seven are to be understood. For the name of God is hallowed in the spirit, but the kingdom of God is about to come at the resurrection of the body. Luke then, showing that the third petition is in a manner a repetition of the two former, wished to make it so understood by omitting it. He then added three others. And first, of daily bread, saying, Give us day by day our daily bread.
(in Enchirid. c. 116.) But what Matthew has placed at the end, But deliver us from evil, Luke has not mentioned, that we might understand it belongs to the former, which was spoken of temptation. He therefore says, But deliver us, not, "And deliverus," clearly proving this to be but one petition," Do not this, but this." But let every one know that he is therein delivered from evil, when he is not brought into temptation.
“Give us this day our supersubstantial bread.” Another Evangelist uses the term daily.The first expression indicates that this bread has a noble and substantial character by which its exalted splendor and holiness surpass all substances and all creatures.
With “daily” the Evangelist shows that without this bread we cannot live a spiritual life for even a day. When he says “this day,” he shows that the bread must be eaten each day. It will not be enough to have eaten yesterday unless we eat similarly today. May our daily poverty encourage us to pour out this prayer at all times, for there is no day on which it is unnecessary for us to eat this bread to strengthen the heart of the person within us.
“Daily” can also be understood as referring to our present life. That is, “give us this bread while we linger in this present world.” We know that in the time to come you will give it to whoever deserves it, but we ask that you give it to us today. He who has not received it in this life will not be able to partake of it in that next life.
Now whereas He possesses every good in abundance, why does He pray, since He is full, and has altogether need of nothing? To this we answer, that it befits Him, according to the manner of His dispensation in the flesh, to follow human observances at the time convenient for them. For if He eats and drinks, He rightly was used to pray, that He might teach us not to be lukewarm in this duty, but to be the more diligent and earnest in our prayers.
Since among those to whom the faith has not yet come, the name of God is still despised. But when the rays of truth shall have shined upon them, they will confess the Holy of Holies. (Dan. 9:24.)
Or they who say this seem to wish to have the Saviour of all again illuminating the world. But He has commanded us to desire in prayer that truly awful time, in order that men might know that it behoves them to live not in sloth and backwardness, lest that time bring upon them the fiery punishment, but rather honestly and according to His will, that that time may weave crowns for them. Hence it follows, according to Matthew,a Thy will be done, as in heaven, so in earth.
Now perhaps some think it unfit for saints to seek from God bodily goods, and for this reason assign to these words a spiritual sense. But granting that the chief concern of the saints should be to obtain spiritual gifts, still it becomes them to see that they seek without blame, according to our Lord's command, their common bread. For from the fact that He bids them ask for bread, that is daily food, it seems that He implies that they should possess nothing, but rather practise an honourable poverty. For it is not the part of those who have bread to seek it, but rather of those who are oppressed with want.
For He wishes, if I may so speak, to make God the imitator of the patience which men practise, that the kindness which they have shown to their fellowservants, they should in like manner seek to receive in equal balance from God, who recompenses to each man justly, and knows how to have mercy upon all men.
(in Orat. Dom.) Or, the Lord commands us to pray, Lead us not into temptation, let us not have experience of lustful and self-induced temptations. But James teaches those who contend only for the truth, not to be unnerved by involuntary and troublesome temptations, saying, My brethren, count it all joy when ye fall into divers temptations. (James 1:2.)
And it happened that as he was praying in a certain place, when he ceased, one of his disciples said to him: Lord, teach us to pray, as John also taught his disciples. After the story of the sisters who signified the two lives of the Church, it is not without reason that the Lord is described as having prayed and having taught his disciples to pray. For the prayer he taught contains the mystery of both lives in itself, and the perfection of these lives is not to be attained by our own strength, but by prayers. And because Luke often described the Savior as praying, he suggests what he did in prayer, who surely supplicated not for himself, but for us, when, after finishing his prayer, he reports that the disciples asked him how they should pray.
After the account of the sisters, who signified the two lives of the Church, our Lord is not without reason related to have both Himself prayed, and taught His disciples to pray, seeing that the prayer which He taught contains in itself the mystery of each life, and the perfection of the lives themselves is to be obtained not by our own strength, but by prayer. Hence it is said, And it came to pass, that, as he was praying in a certain place.
But He says not, which art in heaven, as though He were confined to that place, but to raise the hearer up to heaven, and draw him away from earthly things.
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Summary
Luke 11:1 captures a pivotal moment where, after observing Jesus in prayer, one of His disciples requests, "Lord, teach us to pray, as John also taught his disciples." This simple yet profound plea sets the stage for Jesus's foundational teaching on prayer, highlighting the disciples' recognition of Jesus's unique communion with God and their desire to emulate His spiritual discipline and intimacy.
Context
Literary Context
This verse immediately follows a section in Luke 10 where Jesus sends out the seventy-two disciples and celebrates their successful return, culminating in His own prayer of thanksgiving to the Father (Luke 10:21-22). The transition from Jesus's public ministry and private rejoicing to His personal prayer life underscores the source of His power and wisdom. Luke's Gospel consistently portrays Jesus as a man of prayer, frequently withdrawing to commune with God before significant events or after intense ministry, as seen in Luke 5:16 and Luke 6:12. The disciples' request in Luke 11:1 is therefore a natural response to observing this consistent, powerful aspect of their Master's life, leading directly into Jesus's teaching on the Lord's Prayer and parables on persistent prayer in Luke 11:2-13.
Historical & Cultural Context
In the first century, prayer was a central component of Jewish religious life. Various Jewish groups, including the Pharisees and the disciples of John the Baptist, had specific prayer practices and traditions. John the Baptist, as a prominent spiritual leader, would have naturally instructed his followers in prayer, likely providing them with particular prayers or methods that distinguished them as his disciples. The disciples' request to Jesus ("as John also taught his disciples") reflects this cultural norm, indicating their desire for a distinct, authoritative teaching on prayer from their own Master, akin to what other spiritual movements offered. This was not merely a request for words to recite, but for a way of life, a spiritual discipline that would define their identity as followers of Jesus.
Key Themes
This verse powerfully contributes to several key themes within Luke's Gospel and the broader biblical narrative. Firstly, it emphasizes The Example of Jesus's Prayer Life, presenting Jesus's consistent communion with God as a model for all believers, inspiring them to seek a deeper relationship with the Father. Secondly, it highlights The Desire for Spiritual Instruction and Growth, as the disciples humbly recognize their need for guidance in a fundamental spiritual discipline, underscoring that prayer is both an innate longing and a learned art. Thirdly, it illustrates the dynamic of Discipleship and Emulation, where followers observe their teacher and seek to internalize and practice His ways, inviting them into a deeper intimacy with God through the Master's teaching. Finally, the very act of asking to be taught to pray underscores The Centrality and Importance of Prayer in the life of a believer and in cultivating a vibrant relationship with God.
Exposition and Analysis
Key Word Analysis
This common Greek verb signifies "to come into being," "to happen," or "to occur." In this context, it functions as a narrative marker, indicating a transition or the unfolding of an event. It simply sets the scene for the subsequent action, emphasizing that the disciples' observation and request were a real, unfolding event in time.
This verb specifically means "to pray to God," encompassing acts of supplication, worship, and intimate communion with the divine. It implies more than mere recitation; it denotes an earnest, focused engagement with God, reflecting a deep spiritual connection. The ongoing nature of Jesus's prayer ("was praying") highlights His consistent and devoted practice.
This verb means "to teach" in a broad sense, encompassing instruction, guidance, and imparting knowledge or skill. The disciples' use of this word indicates a desire not just for a prayer, but for a method, a spirit, and an understanding of how to engage in this profound spiritual exercise effectively, reflecting a longing for the kind of spiritual power and peace they observed in Jesus.
Verse Breakdown
"And it came to pass, that, as he was praying in a certain place,"
This opening clause establishes the setting and the primary action. Jesus is engaged in His characteristic practice of prayer, withdrawing to a private location. The phrase "it came to pass" is a common Lukan transition, signaling the unfolding of the narrative. The continuous tense of "was praying" emphasizes Jesus's consistent and ongoing communion with God, which the disciples observed.
"when he ceased,"
This indicates the completion of Jesus's prayer. It's at the conclusion of His personal time with God that the disciples feel prompted to approach Him. The observation of Jesus finishing His prayer, rather than interrupting it, suggests a respectful and opportune moment for their request.
"one of his disciples said unto him,"
This highlights the initiative taken by a single, unnamed disciple, acting as a representative for the group or expressing a shared sentiment. This detail underscores the personal impact of Jesus's prayer life on His followers, leading to a direct and earnest inquiry.
"Lord, teach us to pray,"
This is the core request. The address "Lord" (Greek, kýrios') signifies respect and recognition of Jesus's authority and mastery. The plea "teach us to pray" is not for a simple formula, but for instruction in the discipline, spirit, and efficacy of prayer, desiring to replicate the depth of communion they witnessed in Jesus.
"as John also taught his disciples."
This comparative phrase provides cultural context and adds weight to their request. It acknowledges that other spiritual leaders, like John the Baptist, provided specific instruction in prayer to their followers. The disciples of Jesus desire similar foundational guidance, indicating their recognition of prayer as a defining practice for a spiritual community.
Literary Devices
Luke 11:1 employs several significant literary devices. The most prominent is Characterization, as Jesus is portrayed through His consistent practice of prayer, reinforcing His image as deeply connected to the Father, a recurring motif in Luke's Gospel. The disciples' observation and subsequent request serve as a narrative Catalyst, directly leading into Jesus's seminal teaching on prayer, which includes the Lord's Prayer. The phrase "And it came to pass" functions as a Formulaic Opening, characteristic of Lukan narrative style, signaling the unfolding of a significant event. Furthermore, the disciples' reference to John the Baptist's teaching creates a Parallelism or Contrast, implicitly setting Jesus's teaching apart as superior or more profound, while simultaneously grounding the request in a culturally understandable framework of spiritual instruction. This verse also uses subtle Foreshadowing, hinting at the profound and transformative lessons on prayer that Jesus is about to impart, moving beyond mere ritual to intimate relationship.
Theological and Thematic Connections
Luke 11:1 serves as a profound theological gateway, emphasizing that prayer is not merely a religious duty but a vital, learned discipline stemming from an observed relationship with God. The disciples' request reveals a deep spiritual hunger, recognizing that Jesus's unique power and peace were intimately linked to His communion with the Father. This highlights the accessibility of God through prayer and the necessity of intentional instruction in this spiritual art. It underscores that true discipleship involves not just hearing Jesus's words, but emulating His life, especially His devotional practices. The verse sets the stage for the Lord's Prayer, revealing God's desire for His children to approach Him with both reverence and intimacy, trusting in His provision and forgiveness.
Reflection and Application
The disciples' humble request in Luke 11:1 offers a timeless invitation for believers today to re-evaluate and deepen their own prayer lives. Just as they observed Jesus's consistent and powerful communion with the Father, we are called to be inspired by His example, recognizing that a vibrant relationship with God is cultivated through intentional and persistent prayer. This verse encourages us to acknowledge our own need for growth in this essential spiritual discipline, reminding us that prayer is not always intuitive but often requires instruction, practice, and a humble willingness to learn. It challenges us to move beyond rote recitation to a genuine, intimate conversation with our Heavenly Father, seeking His presence, guidance, and power in every aspect of our lives.
Questions for Reflection
FAQ
Why did the disciples need to be taught to pray if they were with Jesus?
The disciples, though constantly with Jesus, observed something profoundly different and powerful in His prayer life that transcended the common Jewish prayer practices of their time. While they were familiar with traditional prayers and synagogue worship, Jesus's communion with the Father was unique in its intimacy, authority, and efficacy. Their request, "Lord, teach us to pray, as John also taught his disciples," indicates a desire not just for a new prayer, but for the spirit and method of prayer that Jesus embodied. They sought to learn how to approach God with the same confidence and intimacy that Jesus demonstrated, leading directly to Jesus's teaching on the Lord's Prayer and parables on persistent prayer in Luke 11:5-13. It highlights that prayer is both a natural human impulse and a spiritual discipline that can be deepened through instruction and emulation of godly examples.
Christ-Centered Fulfillment
Luke 11:1, while seemingly a simple request for instruction, finds its profound Christ-centered fulfillment in several ways. Firstly, Jesus Himself is the ultimate answer to the disciples' plea. He is not merely a teacher of prayer, but the very embodiment of perfect communion with the Father. His prayer life, consistently highlighted in Luke's Gospel (e.g., Luke 5:16, Luke 6:12), reveals the ideal relationship between God and humanity. Secondly, the teaching that follows this request, the Lord's Prayer, is a direct revelation of the Father's heart and how believers, through Christ, can now approach Him as "Our Father." This new access to God is made possible only through Jesus's atoning work, establishing a new covenant where believers are adopted as children of God (Galatians 4:6-7). Furthermore, Jesus fulfills the role of the ultimate intercessor, continually praying for His disciples (Romans 8:34, Hebrews 7:25), demonstrating the very essence of the prayer life He taught. Thus, the desire to pray like Jesus ultimately leads to a deeper reliance on and relationship with Christ, who is both our Teacher and our High Priest, enabling our access to the Father.