Luke 11:13

KJV

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?

KJV (with Strong's)

If {G1487} ye {G5210} then {G3767}, being {G5225} evil {G4190}, know {G1492} how to give {G1325} good {G18} gifts {G1390} unto your {G5216} children {G5043}: how much {G4214} more {G3123} shall {G1325} your heavenly {G3772} Father {G3962}{G1537} give {G1325} the Holy {G40} Spirit {G4151} to them that ask {G154} him {G846}?

Complete Jewish Bible

So if you, even though you are bad, know how to give your children gifts that are good, how much more will the Father keep giving the Ruach HaKodesh from heaven to those who keep asking him!”

Berean Standard Bible

So if you who are evil know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask Him!”

American Standard Version

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?

Commentary

### SUMMARY
Luke 11:13 concludes Jesus' teaching on prayer by presenting a profound argument from the lesser to the greater, assuring believers of God's unparalleled generosity. It contrasts the imperfect, fallen nature of human parents, who nonetheless provide good things for their children, with the perfect, benevolent character of the heavenly Father, who is infinitely more willing to bestow the ultimate gift: the Holy Spirit, upon those who sincerely ask Him. This verse serves as a powerful encouragement to pray with unwavering confidence and expectation, rooted in God's loving nature.

### CONTEXT
* **Literary Context:** This verse serves as the powerful culmination of Jesus' detailed instruction on prayer in [Luke 11](/luke/11 "Luke 11 - Jesus Teaches on Prayer"). It immediately follows the [Lord's Prayer](/luke/11-2-4 "Luke 11:2-4 - The Lord's Prayer"), which provides a model for _how_ to pray, and the [Parable of the Persistent Friend](/luke/11-5-8 "Luke 11:5-8 - The Parable of the Persistent Friend"), which emphasizes the _attitude_ of persistence in prayer. While the parable highlights the necessity of unyielding importunity, [Luke 11:13](/luke/11-13 "Luke 11:13 - God Gives the Holy Spirit") shifts the focus entirely to the _character of God_ Himself. It assures the disciples that their persistence is not to persuade a reluctant God, but to align with a Father who is eager to give. The preceding verses (Luke 11:9-10) also encourage asking, seeking, and knocking, promising that the door will be opened, and the request granted. Thus, [Luke 11:13](/luke/11-13 "Luke 11:13 - God Gives the Holy Spirit") acts as the theological bedrock for the preceding exhortations, grounding the call to prayer in the very nature of God as a loving, giving Father.

* **Historical & Cultural Context:** In ancient Jewish society, the family unit and the role of the father were central. Fathers were understood as providers and protectors, responsible for the well-being and instruction of their children. While the concept of a loving, providing father was deeply ingrained, the human capacity for goodness was also understood within the framework of a fallen world. The Law and prophetic tradition often spoke of God as a Father to Israel, but Jesus' teaching here deepens this understanding, personalizing it for His disciples. The idea of "good gifts" would have resonated with common parental practices of providing food, clothing, and security. The emphasis on "asking" (Greek: _aitéō_) reflects a common practice of petitioning, but here it is directed toward a divine Father, not a human patron or judge. The contrast Jesus draws between "evil" human parents and the "heavenly Father" would have been striking, highlighting God's absolute moral perfection compared to human imperfection.

* **Key Themes:** [Luke 11:13](/luke/11-13 "Luke 11:13 - God Gives the Holy Spirit") contributes significantly to several key themes within [Luke's Gospel](/luke/1 "The Gospel of Luke"):
* **The Nature of God as a Benevolent Father:** Jesus consistently portrays God as a loving, accessible, and generous Father, a theme foundational to His teaching (e.g., [Luke 15:11-32](/luke/15-11-32 "Luke 15:11-32 - The Parable of the Prodigal Son")). This verse underscores His willingness to give abundantly.
* **The Priority of the Holy Spirit:** Unlike the parallel in [Matthew 7:11](/matthew/7-11 "Matthew 7:11 - God Gives Good Things"), Luke specifically names the "Holy Spirit" as the ultimate gift. This highlights Luke's particular emphasis on the Spirit's role in the life of believers and the early church, a theme he develops extensively in [Acts](/acts/1 "The Book of Acts"). The Spirit is presented not as a mere "good thing," but as the essential enabler of Christian life and mission.
* **Confidence in Prayer:** The verse provides a profound basis for approaching God in prayer with absolute confidence, knowing that He is eager to respond with what is truly good and necessary. It reinforces the teaching in [Luke 11:9-10](/luke/11-9-10 "Luke 11:9-10 - Ask, Seek, Knock") by revealing the Giver's character.
* **Human Imperfection vs. Divine Perfection:** The contrast between "evil" human parents and the "heavenly Father" starkly illustrates the vast qualitative difference between human goodness (even at its best) and divine goodness, affirming God's absolute moral superiority and perfect love.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **evil (Greek, _ponērós_):** This word (G4190) describes the inherent moral fallenness and imperfection of humanity. It refers to something that is hurtful, malicious, or culpable, not necessarily implying that human parents are intentionally cruel, but rather acknowledging the pervasive reality of sin and human limitations since the Fall. The contrast with the "heavenly Father" highlights God's pure and perfect goodness, which is entirely devoid of such "evil."
* **give (Greek, _dídōmi_):** This verb (G1325) is used twice in the verse, underscoring the act of bestowing. It signifies a voluntary and active transfer or provision. In the first instance, it describes human parents' natural inclination to provide; in the second, it emphasizes God's proactive and generous disposition to grant the Holy Spirit. The repetition highlights the core action of benevolent provision.
* **gift (Greek, _dóma_):** Derived from the same root as _dídōmi_, this noun (G1390) specifically means "a present." When applied to human parents, it refers to the beneficial things they provide. When applied to God, it frames the Holy Spirit as a deliberate and precious offering from the Father, emphasizing its value and the Father's intention behind its bestowal.
* **Holy Spirit (Greek, _hágios pneûma_):** This phrase combines _hágios_ (G40), meaning "sacred, pure, consecrated," and _pneûma_ (G4151), meaning "breath, spirit," often referring to the divine Spirit. Together, they denote the third person of the Trinity, God's divine presence, power, and wisdom. Luke's specific mention of the Holy Spirit, rather than generic "good things," elevates the nature of God's ultimate provision, indicating that the Spirit is the supreme and most essential gift for believers.
* **ask (Greek, _aitéō_):** This verb (G154) means "to ask, beg, crave, desire, require." It denotes a direct and often urgent request. The verse specifies that the Holy Spirit is given "to them that ask him," emphasizing the necessity of petition and the cultivation of a dependent, expectant relationship with God through prayer.

#### Verse Breakdown
* **"If ye then, being evil, know how to give good gifts unto your children:"** This opening clause establishes the premise of Jesus' argument. It acknowledges the inherent imperfection ("being evil") of human parents, a reality of the fallen human condition. Despite this, Jesus states that these imperfect parents possess an innate understanding and natural inclination ("know how to give") to provide beneficial things ("good gifts") for their offspring. This is a statement of common human experience and parental affection, setting up the contrast that follows.
* **"how much more shall your heavenly Father give"**: This phrase introduces the powerful _a fortiori_ argument. The "how much more" highlights the vast qualitative difference between human parents and God. The term "heavenly Father" (Greek: _ouranós patḗr_) emphasizes God's divine perfection, His dwelling in heaven, and His supreme authority and goodness, contrasting sharply with the "evil" nature of human beings. The implied conclusion is that if fallen humans act benevolently, a perfectly good God will act even more so.
* **"the Holy Spirit to them that ask him?"**: This final clause reveals the specific, ultimate gift God is eager to bestow: the Holy Spirit. Unlike Matthew's "good things," Luke specifies the Spirit, underscoring His supreme value as the divine presence, guide, and empowerer for believers. The promise is conditional on "them that ask him," reinforcing the necessity of prayer and active seeking, not because God is reluctant, but because asking is the means by which believers align themselves with God's will and receive His promised provision. The rhetorical question implicitly affirms God's absolute willingness.

#### Literary Devices
Luke 11:13 is rich in **Rhetorical Question** and employs a powerful **Argument from Lesser to Greater** (also known as an *a fortiori* argument). The entire verse is structured as a rhetorical question, designed not to elicit an answer but to make an undeniable point: if the lesser (imperfect human parents) do good, how much more will the greater (the perfect heavenly Father) do good? This logical progression highlights the certainty of God's benevolent response. Furthermore, the verse employs stark **Contrast** between the "evil" nature of human parents and the perfect, "heavenly" nature of God the Father. This contrast serves to magnify God's goodness and willingness to give, making His generosity appear boundless in comparison to finite human kindness. The specific naming of the "Holy Spirit" also functions as **Symbolism**, representing the ultimate and most precious gift God can bestow, encompassing all spiritual blessings and divine presence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 11:13 stands as a cornerstone for understanding God's character and the efficacy of prayer. It profoundly assures us that God is not a reluctant giver, but a perfectly good Father who delights in bestowing the most essential gifts upon His children. The emphasis on the Holy Spirit as the ultimate gift reveals God's priority: He desires to give us Himself, His empowering presence, more than any material blessing. This understanding transforms prayer from a mere petition for things into a communion with a loving Father who knows our deepest needs and provides accordingly. It grounds our confidence in God's perfect nature, assuring us that His response to our asking will always be for our ultimate good, even if it differs from our immediate requests, because His greatest good is the indwelling Spirit.

* [Matthew 7:11](/matthew/7-11 "Matthew 7:11 - God Gives Good Things"): "If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?" (Parallel passage, emphasizing "good things" generally).
* [James 1:17](/james/1-17 "James 1:17 - Every Good and Perfect Gift"): "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." (Affirms God as the source of all good gifts).
* [Acts 2:38](/acts/2-38 "Acts 2:38 - The Promise of the Holy Spirit"): "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Connects repentance and baptism with the reception of the Holy Spirit).

### REFLECTION AND APPLICATION
Luke 11:13 offers immense encouragement and a vital perspective for our prayer lives. It dismantles any notion of a distant or stingy God, replacing it with the image of a perfectly loving Father who is eager to give. This means we can approach God with absolute confidence, not based on our worthiness or the eloquence of our prayers, but on His inherent goodness and parental affection. The specific mention of the Holy Spirit reminds us that while we may ask for many things, God's greatest desire is to give us His very presence—the Spirit who guides, comforts, empowers, and transforms us into the likeness of Christ. Therefore, our prayers should prioritize seeking more of God Himself, His wisdom, His strength, and His leading, trusting that with the Spirit, all other truly "good things" for our spiritual journey will follow. It calls us to cultivate a posture of humble dependence and expectant faith, knowing that the Father's heart is always inclined to bless His children.

#### Questions for Reflection
* **How does understanding God as a "heavenly Father" who gives the Holy Spirit impact your confidence and persistence in prayer?**
* **In what ways might you be limiting your prayers by not fully trusting God's benevolent character, as described in this verse?**
* **If the Holy Spirit is the ultimate gift, how might prioritizing His presence and guidance change the focus of your daily prayers and desires?**
* **Considering that even "evil" human parents give good gifts, what does this verse teach you about the depth of God's love and His desire to provide for you?**

### FAQ
**Why does Jesus call human parents "evil" in this verse?**

Answer: The term "evil" (Greek: _ponērós_) here does not necessarily mean that human parents are malicious or intentionally harmful to their children. Instead, it serves as a stark contrast to God's perfect goodness. It acknowledges the inherent fallenness and imperfection of humanity since the Fall, recognizing that even at our best, human nature is tainted by sin. Despite this pervasive imperfection, human parents still possess a natural, God-given instinct to care for and provide for their children. Jesus uses this common, relatable experience to highlight the infinitely greater and purer goodness of God, who is entirely without sin or defect. The point is an *a fortiori* argument: if flawed humans give good gifts, how much more will a perfect God give the ultimate good gift, the Holy Spirit, to His children!

**Why does Luke specifically mention the "Holy Spirit" while Matthew's parallel says "good things"?**

Answer: Both [Luke 11:13](/luke/11-13 "Luke 11:13 - God Gives the Holy Spirit") and [Matthew 7:11](/matthew/7-11 "Matthew 7:11 - God Gives Good Things") convey the same core truth about God's generosity. However, Luke's specific mention of the "Holy Spirit" reflects his unique theological emphasis. Luke's Gospel and its sequel, the [Book of Acts](/acts/1 "The Book of Acts"), consistently highlight the pivotal role of the Holy Spirit in the life of Jesus, the early church, and individual believers. For Luke, the Holy Spirit is not just one "good thing" among many, but the preeminent, all-encompassing gift from God—the source of spiritual life, power, guidance, and transformation. Receiving the Spirit is the greatest blessing, enabling believers to live out God's will and participate in His mission. Thus, Luke clarifies that the most profound "good thing" God gives is His very presence and power through the Holy Spirit.

### CHRIST-CENTERED FULFILLMENT
Luke 11:13, though spoken by Jesus, points profoundly to His own role in the giving of the Holy Spirit and the establishment of a new covenant relationship with God as Father. Jesus, the Son, perfectly reveals the Father's heart, demonstrating through His life and teaching that God is indeed a loving, giving Father. The promise of the Holy Spirit, which is the ultimate "good gift," finds its fulfillment through Christ's redemptive work. It was Jesus who promised His disciples that He would ask the Father to send "another Helper" (the Holy Spirit) after His departure ([John 14:16](/john/14-16 "John 14:16 - The Promise of the Helper")). His death, resurrection, and ascension were necessary for the Spirit to be poured out upon all believers ([John 7:39](/john/7-39 "John 7:39 - The Spirit Not Yet Given"); [Acts 2:33](/acts/2-33 "Acts 2:33 - The Spirit Poured Out")). Therefore, when we "ask" the Father for the Holy Spirit, we are asking for the very presence of God, made available to us through the finished work of Christ. The Spirit empowers us to live as true children of this heavenly Father, bearing witness to Christ and living in accordance with His teachings, fulfilling the very purpose for which Jesus came to earth ([Galatians 4:6](/galatians/4-6 "Galatians 4:6 - Spirit of Sonship"); [Romans 8:15](/romans/8-15 "Romans 8:15 - Spirit of Adoption")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 7:11

If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

Isaiah 44:3

For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:

Isaiah 44:4

And they shall spring up [as] among the grass, as willows by the water courses.

John 4:10

Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.

Romans 8:32

He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

Proverbs 1:23

Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.

Acts 2:38

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.