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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
Eleven Centuries of Reception
15 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(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.)
The like lesson He both inculcates by examples, and repeatedly handles in parables, when He says, "Doth a father take away bread from his children, and hand it to dogs? " and again, "Doth a father give his son a stone when he asks for bread? " For He thus shows what it is that sons expect from their father. Nay, even that nocturnal knocker knocked for "bread." Moreover, He Justly added, "Give us this day," seeing He had previously said, "Take no careful thought about the morrow, what ye are to eat." To which subject He also adapted the parable of the man who pondered on an enlargement of his barns for his forthcoming fruits, and on seasons of prolonged security; but that very night he dies.
The neighbour was without bread, and therefore he knocked; but as soon as the door was opened to him, and he received the bread, he discontinued knocking. The widow kept asking to be heard by the judge, because she was not admitted; but when her suit was heard, thenceforth she was silent.
The Creator, on the contrary, was able to proclaim these duties and rewards by Christ, in order that man, who by sinning had offended his God, might toil on (in his probation), and by his perseverance in asking might receive, and in seeking might find, and in knocking might enter. Accordingly, the preceding similitude represents the man who went at night and begged for the loaves, in the light of a friend and not a stranger, and makes him knock at a friend's house and not at a stranger's.
(Const. Mon. c. 1.) For perhaps He delays purposely, to redouble your earnestness and coming to him, and that you may know what the gift of God is, and may anxiously guard what is given. For whatever a man acquires with much pains he strives to keep safe, lest with the loss of that he should lose his labour likewise.
Well does he call those children who by the arms of righteousness have claimed to themselves freedom from passion, showing that the good which by practice we have acquired, had been from the beginning laid up in our nature. For when any one renouncing the flesh, by living in the exercise of a virtuous life, has overcome passion, then he becomes as a child, and is insensible to the passions. But by the bed we understand the rest of Christ.
Well does he call those who by the arms of righteousness have claimed to themselves freedom from passion, showing that the good which by practice we have acquired, had been from the beginning laid up in our nature. For when any one renouncing the flesh, by living in the exercise of a virtuous life, has overcome passion, then he becomes as a child, and is insensible to the passions. But by the bed we understand the rest of Christ.
Who is a greater friend to us, than He who delivered up His body for us? Now we have here another kind of command given us, that at all times, not only in the day, but at night, prayers should be offered up. For it follows, And shall go into him at midnight. (Ps. 119:62.) As David did when he said, At midnight I will rise and give thanks unto thee. For he had no fear of awakening them from sleep, whom he knew to be ever watching. For if David who was occupied also in the necessary affairs of a kingdom was so holy, that seven times in the day he gave praise to God, (Ps. 119:164.) what ought we to do, who ought so much the more to pray, as we more frequently sin, through the weakness of our mind and body? But if thou lovest the Lord thy God, thou wilt be able to gain favour, not only for thyself, but others. For it follows, And say unto him, Friend, lend me three loaves, &c.
This is the door which Paul also requests may be opened to him, beseeching to be assisted not only by his own prayers, but those also of the people, that a door of utterance may be opened to him to speak the mystery of Christ. (Col. 4:3.) And perhaps that is the door which John saw open, and it was said to him, Come up hither, and, I will show thee things which must be hereafter. (Rev. 4:1.)
Another precept is that prayer should be offered at every moment, not just during the day but also at night. For you see that this person who set out in the middle of the night, asking for three loaves from his friend and persisting in his request, will not be denied his prayers. Who are these three loaves, if not the nourishment of heavenly mysteries? If you love the Lord your God, you will not only be able to acquire it for yourself, but also for others. But who is more friendly to us than the one who handed over his body for us?
(Serm. 105) But what are these three loaves but the food of the heavenly mystery? For it may be that one has had a friend asking for what he cannot supply him with, and then finds that he has not what he is compelled to give. A friend then comes to you on his journey, that is, in this present life, in which all are travelling on as strangers, and no one remains possessor, but to every man is told, Pass on, O stranger, give place to him that is coming. (Ecclus 29, 27.) Or perhaps some friend or yours comes from a bad road, (that is, an evil life,) wearied and not finding the truth, by hearing and receiving which he may become happy. He comes to thee as to a Christian, and says, "Give me a reason," asking perhaps what you from the simplicity of your faith are ignorant of, and not having wherewith to satisfy his hunger, are compelled to seek it in the Lord's books. For perhaps what he asked is contained in the book, but obscure. You are not permitted to ask Paul himself, or Peter, or any prophet, for all that family is now resting with their Lord, and the ignorance of the world is very great, that is, it is midnight, and your friend who is urgent from hunger presses this, not contented with a simple faith; must he then be abandoned? Go therefore to the Lord Himself with whom the family is sleeping, Knock, and pray; of whom it is added, And he from within shall answer and say, Trouble me not. He delays to give, wishing that you should the more earnestly desire what is delayed, lost by being given at once it should grow common.
(Qu. Ev. l. ii. qu. 21.) The time then referred to is that of the famine of the word, when the understanding is shut up, (Amos 8:11.) and they who dealing out the wisdom of the Gospel as it were bread, preached throughout the world, are now in their secret rest with the Lord. And this it is which is added, And my children are with me in bed.
(de Quæst. Ev. lib. ii. qu. 21.) Or else, the friend to whom the visit is made at midnight, for the loan of the three loaves, is evidently meant for an allegory, just as a person set in the midst of trouble might ask God that He would give him to understand the Trinity, by which he may console the troubles of this present life. For his distress is the midnight in which he is compelled to be so urgent in his request for the three. Now by the three loaves it is signified, that the Trinity is of one substance. But the friend coming from his journey is understood the desire of man, which ought to obey reason, but was obedient to the custom of the world, which he calls the way, from all things passing along it. Now when man is converted to God, that desire also is reclaimed from custom. But if not consoled by that inward joy arising from the spiritual doctrine which declares the Trinity of the Creator, he is in great straits who is pressed down by earthly sorrows, seeing that from all outward delights he is commanded to abstain, and within there is no refreshment from the delight of spiritual doctrine. And yet it is effected by prayer, that he who desires should receive understanding from God, even though there be no one by whom wisdom should be preached. For it follows, And if that man shall continue, &c. The argument is drawn from the less to the greater. For, if a friend rises from his bed, and gives not from the force of friendship, but from weariness, how much more does God give who without weariness gives most abundantly whatever we ask?
(ubi sup.) But when thou shalt have obtained the three loaves, that is, the food and knowledge of the Trinity, thou hast both the source of life and of food. Fear not. Cease not. For that bread will not come to an end, but will put an end to your want. Learn and teach. Live and eat.
A man whose friend came to him from a journey had nothing to set before him. He wished to borrow three loaves from a friend. Perhaps this number symbolizes the Trinity of one substance. The man woke him as he slept in the middle of his servants. He begged insistently and importunately, so that he gave him as many as he wished. If a man awakened from sleep is forced to give unwillingly in answer to a request, God, who does not know sleep and who wakens us from sleep that we may ask, gives much more graciously.
The Saviour had before taught, in answer to the request of His apostles, how men ought to pray. But it might happen that those who had received this wholesome teaching, poured forth their prayers indeed according to the form given to them, but carelessly and languidly, and then when they were not heard in the first or second prayer, left off praying. That this then might not be our case, He shows by means of a parable, that cowardice in our prayers is hurtful, but it is of great advantage to have patience in them. Hence it is said, And he says unto them, Which of you shall have a friend.
And he said to them: Which of you shall have a friend, and shall go unto him at midnight, and shall say to him: Friend, lend me three loaves, for a friend of mine has come from a journey to me, and I have nothing to set before him. When asked by his disciples, the Savior not only gave the form of prayer but also the perseverance and frequency of praying. The friend, therefore, to whom one comes at midnight is understood to be God Himself. To whom we must pray in the midst of tribulation and beg for three loaves, that is, the understanding of the Trinity, by which the labors of this present life are comforted. The friend who comes from the journey is our own mind, which departs from us each time it wanders outside to pursue earthly and temporal things. He returns and desires to be refreshed with heavenly nourishment when he, having turned back to himself, begins to meditate on higher and spiritual things. It is fitting that the one who asked adds that he has nothing to set before him. For the soul, longing for God after the darkness of the world, wants to think of nothing, speak of nothing, look upon nothing except Him, and only contemplate the joy of the supreme Trinity which it has recognized and strives to more fully understand.
God is that friend, who loveth all men, and wills that all should he saved.
Or else, The midnight is the end of life, at which many come to God. But the friend is the Angel who receives the soul. Or, the midnight is the depth of temptations, in which he who has fallen, seeks from God three loaves, the relief of the wants of his body, soul, and spirit; through whom we run into no danger in our temptations. But the friend who comes from his journey is God Himself, who proves by temptations who has nothing to set before Him, and who is weakened in temptation. But when He says, And the door is shut, we must understand that we ought to be prepared before temptations. But after that we have fallen into them, the gate of preparation is shut, and being found unprepared, unless God keep us, we are in danger.
(ordin.) He does not then take away the liberty of asking, but is the more anxious to kindle the desire of praying, by showing the difficulty of obtaining that we ask for. For it follows, The door is now shut.
(ordin.) And because of what has gone before he adds, I cannot rise and give thee, which must have reference to the difficulty of obtaining.
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Summary
Luke 11:5 introduces the Parable of the Persistent Friend, a narrative Jesus uses to teach His disciples about prayer. The verse sets the scene with a common, yet culturally challenging, scenario: a householder is unexpectedly visited by a friend at the inconvenient hour of midnight, necessitating an urgent request for three loaves of bread from a neighbor to fulfill the sacred obligation of hospitality. This opening establishes the immediate need and the social pressures that drive the subsequent actions in the parable, laying the groundwork for Jesus' profound teaching on the nature of God's responsiveness to earnest prayer.
Context
Literary Context
This verse immediately follows Jesus' teaching of the Lord's Prayer in Luke 11:1-4, which was prompted by a disciple's request, "Lord, teach us to pray." The parable initiated by Luke 11:5 serves as a practical illustration and amplification of the principles of prayer outlined in the preceding verses. It moves from the content of prayer to the attitude and persistence required in prayer, directly leading into Jesus' exhortation to "ask, seek, and knock" in Luke 11:9-10. The parable's structure, with its clear "how much more" argument, reinforces the idea that if a reluctant human friend will respond to persistence, God, our loving Father, will certainly do so.
Historical & Cultural Context
Hospitality was a paramount virtue and a non-negotiable social obligation in the ancient Near East. To fail to provide for a guest, especially a traveler, would bring immense shame upon the host and their entire household. The arrival of a friend "at midnight" highlights the extreme inconvenience and urgency of the situation. Travel often occurred at night to avoid the scorching daytime heat, making such late arrivals plausible. "Three loaves" would be a modest but necessary amount, likely enough to feed the unexpected guest and perhaps the host's family. Houses were typically small, often one-room dwellings, meaning a neighbor's refusal would be heard by all, adding to the social pressure. This cultural backdrop makes the friend's desperate request and the neighbor's initial reluctance deeply relatable and underscores the profound social dilemma presented.
Key Themes
Luke 11:5 introduces several key themes that are central to the broader parable and Jesus' teaching on prayer. Hospitality and Social Obligation are immediately evident, as the host faces a crisis of honor. The Urgency and Necessity of the request for bread at such an inconvenient hour underscores the genuine need. Most importantly, this verse lays the groundwork for the theme of Persistent Prayer. While persistence is not explicitly mentioned here, the challenging scenario sets the stage for the friend's "shameless audacity" (as described in Luke 11:8) that ultimately yields results. It subtly introduces the contrast between human reluctance and divine willingness, a contrast that becomes the core message of the parable, encouraging believers to approach God with unwavering faith and perseverance, as further expounded in Luke 11:9-13.
Exposition and Analysis
Key Word Analysis
Meaning "dear, i.e., a friend; actively, fond, i.e., friendly (still as a noun, an associate, neighbor, etc.)." In this context, it emphasizes a close relationship, implying a sense of trust and expectation of mutual aid. The request is not from a stranger but from someone with a legitimate claim to assistance, making the neighbor's initial reluctance in the subsequent verses even more striking.
Meaning "midnight (especially as a watch)." This word precisely denotes the middle of the night, the most inconvenient and disruptive hour. Its inclusion highlights the extreme nature of the need and the social obligation, as it forces the host to disturb a sleeping neighbor during a time when all are typically at rest, amplifying the "shameless audacity" required to make such a request.
Meaning "bread (as raised) or a loaf." This refers to the staple food of the time, essential for sustenance. The request for "three loaves" is specific and modest, indicating a genuine need for basic provision, likely for the unexpected guest and perhaps the host's family, rather than an excessive demand. It underscores the immediate and fundamental nature of the crisis.
Verse Breakdown
"And he said unto them"
This phrase marks Jesus' direct address to His disciples, indicating that what follows is a teaching or parable specifically for their instruction. It connects this narrative directly to their preceding request for teaching on prayer.
"Which of you shall have a friend, and shall go unto him at midnight"
Jesus poses a rhetorical question, inviting His listeners to imagine themselves in a common, relatable scenario. The "friend" (φίλος, phílos) highlights a relationship of mutual expectation, while "at midnight" (μεσονύκτιον, mesonýktion) immediately establishes the extreme inconvenience and urgency of the situation, setting up the social dilemma.
"and say unto him, Friend, lend me three loaves;"
This clause reveals the specific, modest, yet critical request. The repetition of "Friend" (φίλε, phíle) underscores the relational appeal. The need to "lend" (χράω, chráō) suggests a temporary provision, and "three loaves" (τρεῖς ἄρτους, treis ártous) signifies a basic, non-extravagant necessity, crucial for fulfilling the sacred duty of hospitality to an unexpected guest.
Literary Devices
Jesus employs several literary devices in Luke 11:5 to effectively set the stage for His teaching. The primary device is Parable, a short, fictional narrative used to illustrate a moral or spiritual lesson. Here, Jesus begins to sketch a realistic scenario that His audience would immediately understand and relate to, grounding His spiritual teaching in everyday life. There is an element of Realism in the depiction of the unexpected guest, the late hour, and the need for basic provisions, making the situation highly plausible for people in that culture. Furthermore, the verse subtly introduces Contrast and Irony, which are fully developed in the subsequent verses of the parable. The initial setup of a reluctant human friend who must be importuned stands in stark contrast to the readily available and generous Heavenly Father, a point Jesus will make explicit in Luke 11:13.
Theological and Thematic Connections
Luke 11:5, as the opening of the Parable of the Persistent Friend, immediately draws us into a theological discourse on the nature of prayer and God's responsiveness. While the verse itself focuses on the human dilemma of hospitality and urgent need, it implicitly sets up the divine parallel. The cultural imperative to provide for a guest, even at great inconvenience, foreshadows the even greater divine imperative for God to provide for His children. The human friend's initial reluctance, which is overcome by persistence, serves as a pedagogical tool to highlight God's unreluctance. Theologically, this parable, beginning with this verse, reassures believers that God is not a stingy or inconvenienced giver, but a loving Father who delights in answering the earnest prayers of His children, especially when they ask for what is truly needed. It underscores the themes of divine provision, the efficacy of prayer, and the character of God as one who can be approached with confidence, even in our most desperate "midnight" moments.
Reflection and Application
Luke 11:5, though seemingly simple, profoundly challenges us to consider the nature of our needs and the urgency with which we approach God. Just as the friend in the parable faced a genuine and immediate need that compelled him to disturb his neighbor at midnight, we too are encouraged to bring our specific, even inconvenient, requests before God. This verse sets the stage for understanding that our Heavenly Father, unlike the reluctant human friend, is never inconvenienced by our needs and is always ready to hear our prayers. It calls us to honesty about our dependencies, both spiritual and material, and to cultivate a mindset of persistent asking, seeking, and knocking, knowing that God's character is one of generous provision. It reminds us that our "midnight moments" of desperation are not barriers to prayer but opportunities for God to demonstrate His faithfulness and love.
Questions for Reflection
FAQ
Why is "midnight" so significant in this parable?
The mention of "midnight" (Greek: mesonýktion) is crucial because it emphasizes the extreme inconvenience and urgency of the situation. In ancient times, travel often occurred at night to avoid the heat, so unexpected late arrivals were plausible. However, disturbing a neighbor at midnight would be highly unusual and socially disruptive, as everyone would be asleep. This detail highlights the host's desperate need to fulfill the sacred duty of hospitality and sets up the neighbor's initial reluctance, thereby amplifying the "shameless audacity" (Luke 11:8) required to persist in such a request. It underscores that the need was truly dire and the request was made under duress.
What is the significance of "three loaves"?
The request for "three loaves" (Greek: treis ártous) is significant because it represents a modest, specific, and necessary amount of food. It's not an excessive demand but just enough to feed the unexpected guest and perhaps the host's family, fulfilling the immediate and fundamental requirement of hospitality. This detail underscores the genuine nature of the need and the basic provision required, making the neighbor's initial refusal seem even more unreasonable and highlighting the power of persistent asking for even simple, essential things.
Does this parable suggest God is reluctant to answer prayer?
No, quite the opposite. The parable, beginning with Luke 11:5, uses a "how much more" argument. Jesus intentionally portrays a reluctant human friend who only yields to "shameless audacity" (Luke 11:8) to contrast with God's character. The point is that if even a reluctant human will respond to persistence, how much more will a loving Heavenly Father, who is inherently good and generous, respond to His children's prayers? Jesus explicitly states in Luke 11:13 that the Father is eager to "give the Holy Spirit to those who ask him." The parable teaches about the necessity of persistence in prayer, not about God's reluctance.
Christ-Centered Fulfillment
Luke 11:5, as the opening of the Parable of the Persistent Friend, finds its ultimate fulfillment in Jesus Christ, who is the very embodiment of God's generous and responsive nature. While the parable initially presents a human friend who is reluctant, Christ reveals the Father's heart, which is never inconvenienced by our "midnight" needs. Jesus Himself teaches us to pray, providing the model prayer in Luke 11:1-4 and then immediately illustrating the Father's willingness to answer through this parable. He is the "bread of life" (as declared in John 6:35), the ultimate provision for our deepest spiritual hunger, far surpassing the "three loaves" of physical sustenance. Moreover, Jesus perfectly models persistent prayer, as seen in His earnest supplication in Gethsemane, demonstrating the very perseverance He encourages. He is the ultimate "friend" who lays down His life for us (John 15:13), and through His intercession at the right hand of God (Romans 8:34), He ensures that our prayers are heard and answered according to God's perfect will. Thus, the parable's lesson on confident and persistent prayer is fully realized in our access to the Father through Christ.