Luke 11:7

KJV

And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.

KJV (with Strong's)

And he {G2548} from within {G2081} shall answer {G611} and say {G2036}, Trouble {G2873}{G3930} me {G3427} not {G3361}: the door {G2374} is {G2808} now {G2235} shut {G2808}, and {G2532} my {G3450} children {G3813} are {G1526} with {G3326} me {G1700} in {G1519} bed {G2845}; I cannot {G3756}{G1410} rise {G450} and give {G1325} thee {G4671}.

Complete Jewish Bible

Now the one inside may answer, ‘Don’t bother me! The door is already shut, my children are with me in bed — I can’t get up to give you anything!’

Berean Standard Bible

And suppose the one inside answers, ‘Do not bother me. My door is already shut, and my children and I are in bed. I cannot get up to give you anything.’

American Standard Version

and he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee?

Commentary

### SUMMARY
Luke 11:7 captures the reluctant and dismissive response of the homeowner in Jesus' Parable of the Friend at Midnight. Following Jesus' teaching on the Lord's Prayer, this verse depicts a friend's plea for bread for unexpected guests met with an emphatic refusal: the door is shut, and the family is settled for the night, making any disturbance a significant inconvenience. This seemingly negative interaction serves as a crucial setup for the parable's overarching message about the power and necessity of persistent prayer, contrasting human reluctance with divine generosity.

### CONTEXT
* **Literary Context:** Luke 11:7 is an integral part of the Parable of the Friend at Midnight, found in [Luke 11:5-8](/luke/11-5-8 "Luke 11:5-8 - The Parable of the Friend at Midnight"). This parable immediately follows Jesus' teaching on prayer, specifically the [Lord's Prayer](/luke/11-1-4 "Luke 11:1-4 - The Lord's Prayer") (Luke 11:1-4), which His disciples requested. The narrative flow establishes a direct connection between the instruction on *how* to pray and the illustration of *why* and *how persistently* one should pray. The friend's initial refusal in verse 7 sets up the dramatic tension that is resolved by the friend's "shameless persistence" (as described in [Luke 11:8](/luke/11-8 "Luke 11:8 - Persistence Prevails")), leading to the ultimate conclusion that God, unlike the reluctant friend, eagerly gives good gifts to those who ask. The parable is a powerful reinforcement of the call to "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you" found in [Luke 11:9](/luke/11-9 "Luke 11:9 - Ask, Seek, Knock").

* **Historical & Cultural Context:** Homes in ancient Israel were typically small, often single-room dwellings where the entire family slept together on mats on the floor. Privacy was minimal, and space was at a premium. When the door was shut for the night, it was often barred from the inside, signifying the end of the day's activities and the family's retreat into rest. To open the door meant a significant disruption: waking the children, unbarring the entrance, and disturbing the entire household's sleep. Furthermore, hospitality was a deeply ingrained cultural value, requiring hosts to provide for guests even at great personal inconvenience. The unexpected arrival of guests late at night, as described in [Luke 11:6](/luke/11-6 "Luke 11:6 - Unexpected Guests"), placed the homeowner in a difficult situation, necessitating the late-night request for bread. This context underscores the profound inconvenience and social pressure on both the one asking and the one being asked, making the friend's reluctance in verse 7 understandable from a human perspective.

* **Key Themes:** This verse, though depicting a negative response, is pivotal in developing several key themes within the broader [discourse on prayer in Luke 11](/luke/11 "Luke 11 - Jesus Teaches on Prayer").
* **Persistence in Prayer (Importunity):** The friend's initial refusal ("Trouble me not: the door is now shut...") highlights the obstacle that the parable's central lesson of persistence must overcome. It sets the stage for the crucial point made in [Luke 11:8](/luke/11-8 "Luke 11:8 - The Power of Persistence"), where the friend is said to give not out of friendship, but because of the other's "importunity" (shameless persistence). This emphasizes that believers should not give up in prayer, even when answers seem delayed.
* **Contrast Between Human Reluctance and Divine Generosity:** Jesus uses this human scenario by way of **contrast** to illustrate a divine truth. The unwilling, inconvenienced human friend is a stark foil to God's character. The parable teaches that if even a reluctant human can be moved by persistent asking, how much more will a loving, generous God respond to the earnest prayers of His children, as highlighted in [Luke 11:13](/luke/11-13 "Luke 11:13 - God Gives the Holy Spirit").
* **The Assurance of God's Willingness to Give:** Despite the friend's "I cannot rise and give thee," the parable ultimately assures believers that God *can* and *will* give. This verse serves as a dramatic setup for the overarching message of [Luke 11:9-10](/luke/11-9-10 "Luke 11:9-10 - The Promise of Asking, Seeking, and Knocking"), which promises that those who ask, seek, and knock will receive.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Trouble (Greek, _kópos'_):** From G2873, this word literally means "a cut" and by analogy refers to "toil (as reducing the strength), literally or figuratively; by implication, pains." In this context, it signifies the annoyance, bother, or weariness involved in being disturbed from rest. The friend is expressing that the request would cause him significant effort and inconvenience, disrupting his settled state.
* **Shut (Greek, _kleíō'_):** From G2808, this verb means "to close (literally or figuratively)." Here, it refers to the physical act of closing and securing the door for the night. This word emphasizes the finality and settled nature of the household's state, making the request for bread an intrusion into their private, restful space.
* **Cannot (Greek, _dýnamai'_):** From G1410, used with the negative particle G3756 (*ou*), this word means "to be able or possible." The friend's declaration "I cannot rise and give thee" expresses his perceived inability or unwillingness to perform the requested action due to the circumstances. It conveys a sense of finality and impossibility from his perspective, reinforcing the inconvenience and disruption.

#### Verse Breakdown
* **"And he from within shall answer and say,"**: This sets the scene for the homeowner's response. "From within" (G2081, *ésōthen*) emphasizes that the friend is already inside, settled, and not inclined to come out. The act of "answering" (G611, *apokrínomai*) and "saying" (G2036, *épō*) indicates a direct, albeit reluctant, communication from a position of comfort and security.
* **"Trouble me not:"**: This is the immediate, direct, and somewhat exasperated refusal. The phrase uses *kópos* (G2873) with a negative particle, conveying a strong plea not to be bothered or inconvenienced. It highlights the friend's desire to remain undisturbed in his rest.
* **"the door is now shut,"**: This clause provides the first reason for the refusal. The "door" (G2374, *thýra*) being "shut" (G2808, *kleíō*) signifies that it is not merely closed but likely barred or secured for the night, making opening it a significant effort and disruption. The adverb "now" (G2235, *ḗdē*) emphasizes the present, unalterable state of affairs—it's too late to easily accommodate.
* **"and my children are with me in bed;"**: This provides the second, and perhaps more compelling, reason for refusal. The "children" (G3813, *paidíon*) are "with me" (G3326, *metá* G1700, *emoû*) "in bed" (G1519, *eis* G2845, *koítē*). This paints a vivid picture of the entire family being settled and asleep in their shared sleeping space, making any disturbance not just personal but affecting the entire household. Waking sleeping children would be a significant additional inconvenience.
* **"I cannot rise and give thee."**: This is the final, definitive statement of refusal, summarizing the friend's position. "I cannot" (G3756, *ou* G1410, *dýnamai*) expresses an emphatic inability or unwillingness. "Rise" (G450, *anístēmi*) refers to getting up from a prone or resting position, and "give" (G1325, *dídōmi*) refers to providing the requested bread. The combined reasons—the shut door and sleeping family—render him unwilling to make the effort.

#### Literary Devices
Luke 11:7 employs several **literary devices** to achieve its powerful effect. The overarching device is **Parable**, a short, simple story designed to illustrate a spiritual or moral lesson. Within this parable, **Contrast** is the primary rhetorical strategy, setting up the reluctant human friend as a foil to God's generous character. The friend's dismissive "Trouble me not" and his list of excuses ("the door is now shut, and my children are with me in bed; I cannot rise and give thee") vividly portray human self-interest and inconvenience, which are then contrasted with the divine willingness to give. **Imagery** is effectively used to paint a picture of the ancient home: the "shut door" and "children... in bed" evoke a sense of a household settled for the night, making the request a significant imposition and highlighting the effort required to respond. The friend's excuses also contain a subtle form of **Hyperbole** or exaggeration, as the inconvenience is presented as an absolute barrier, underscoring the "shameless persistence" required to overcome such an obstacle.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 11:7, while seemingly depicting a negative response, is a crucial component of Jesus' teaching on prayer, demonstrating God's character by way of contrast. The human friend's reluctance, rooted in inconvenience and self-interest, stands in stark opposition to the divine nature of God, who is not bothered by our requests but delights in giving good gifts to His children. This verse ensures that the parable's central point is not that God is unwilling or needs to be coerced, but rather that if even an unwilling human can be moved by persistent asking, how much more will a loving and generous Heavenly Father respond to His children's earnest prayers. It underscores the importance of our persistence in prayer, not as a means to change God's mind, but as an expression of our faith, dependence, and desire for His will to be done. The "no" from the friend highlights the boundless "yes" from God.

* [Matthew 7:7-8](/matthew/7-7-8 "Matthew 7:7-8 - Ask, Seek, Knock")
* [Luke 18:1-8](/luke/18-1-8 "Luke 18:1-8 - The Parable of the Persistent Widow")
* [James 1:5](/james/1-5 "James 1:5 - God Gives Wisdom Generously")

### REFLECTION AND APPLICATION
Luke 11:7, though portraying a human friend's refusal, serves as a powerful catalyst for reflection on our own prayer lives. It challenges us to consider our persistence, not in overcoming a reluctant God, but in expressing our unwavering faith and dependence on a God who is eager to give. When answers to prayer seem delayed, or when we encounter spiritual "closed doors," this verse reminds us that the issue is not with God's willingness, but perhaps with our own perseverance. We are encouraged to be like the persistent friend, not in a demanding or manipulative way, but with a trusting, earnest, and unwavering spirit, knowing that our Heavenly Father is far more loving and generous than any human friend. This parable calls us to cultivate a prayer life marked by boldness, humility, and relentless faith, believing that God hears us and will respond in His perfect wisdom and timing, always for our good and His glory.

#### Questions for Reflection
* **How does the reluctance of the friend in this verse challenge or affirm your understanding of God's willingness to answer prayer?**
* **In what areas of your life are you called to exercise greater persistence in prayer, even when answers seem delayed?**
* **How does this parable encourage you to approach God's "shut door" moments with continued faith rather than discouragement?**

### FAQ

**Why does Jesus use a negative example (the reluctant friend) to teach about prayer?**

Answer: Jesus uses the negative example of the reluctant friend to teach by **contrast**, not by comparison. The point is not that God is like the friend, but precisely the opposite. If even a human friend, motivated only by "shameless persistence" (as stated in [Luke 11:8](/luke/11-8 "Luke 11:8 - Persistence over Friendship")), will eventually give, how much more will a perfectly loving and generous Heavenly Father respond to His children's earnest prayers? The friend's reluctance highlights the extraordinary power and necessity of persistence in prayer, emphasizing that God's willingness to give is far greater than any human's.

**Does this verse imply that God is unwilling to answer prayer initially, requiring us to "trouble" Him?**

Answer: No, this verse does not imply that God is unwilling or needs to be troubled. The human friend's "I cannot rise and give thee" is a reflection of human limitations and self-interest, which are entirely absent in God. The parable's climax in [Luke 11:13](/luke/11-13 "Luke 11:13 - God Gives the Holy Spirit to Those Who Ask") explicitly states that God "will give the Holy Spirit to those who ask him." This demonstrates God's eagerness and delight in giving good gifts. The purpose of the friend's initial refusal is to magnify the importance of our persistence, not to suggest that God is hesitant. Our persistence is an act of faith, demonstrating our trust and dependence on Him, not a means to overcome divine reluctance.

### CHRIST-CENTERED FULFILLMENT
Luke 11:7, with its portrayal of a shut door and a reluctant friend, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. While the parable highlights human reluctance, Christ Himself is the open door to the Father's presence and the ultimate answer to our deepest needs. The friend's "I cannot rise and give thee" is utterly reversed in Christ, who *could* and *did* rise from the dead, conquering sin and death to give us eternal life and access to God. He is the "bread of life" (as declared in [John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")), the very provision for which the friend was seeking. Through His atoning sacrifice, Jesus has opened the way to God, tearing the temple veil (as recounted in [Matthew 27:51](/matthew/27-51 "Matthew 27:51 - The Veil Torn")) and granting us bold access to the throne of grace (as affirmed in [Hebrews 4:16](/hebrews/4-16 "Hebrews 4:16 - Approach the Throne of Grace with Confidence")). Furthermore, the "good gift" of the Holy Spirit, promised by Jesus in [Luke 11:13](/luke/11-13 "Luke 11:13 - God Gives the Holy Spirit"), was poured out at Pentecost through Christ's ascension and intercession (as described in [Acts 2:33](/acts/2-33 "Acts 2:33 - The Holy Spirit Poured Out")). Thus, the "door" is no longer shut for us; it is eternally open through Jesus, our great High Priest, who ever lives to make intercession for us (as taught in [Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Jesus Our Eternal High Priest")).

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

Luke 13:25

When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

Matthew 25:10

And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

Galatians 6:17

From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.

Luke 7:6

Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: