Jesus’ Teaching on Prayer (11:1–13)
Luke here presents various teachings of Jesus on prayer, stressing dependence and trust in God. When his disciples ask him to teach them to pray, Jesus gives them a simple model prayer that sums up the essence of effective communication with God (11:1–4).
Jesus follows this model prayer with a parable about prayer (11:5–8). The parable of the persistent neighbor has been interpreted in two different ways. Some have argued that it is similar to the parable of the unjust judge (18:1–8), teaching God’s desire for his people to be bold and persistent in prayer.
For others the parable is not about persistence (the borrower only asks once) or about boldness (what the man does is a cultural necessity, not a bold action), but about issues of honor and shame.296 It must be understood in the context of Palestinian peasant society, where hospitality was the highest of values and the obligation of the entire community. The man who receives the traveler does not have enough food to provide the necessary level of hospitality, so he must go to a neighbor. This is expected behavior. While the sleeping neighbor has no desire to help because of the inconvenience involved, not helping would be unthinkable, an act of shame. Jesus concludes that while the sleeper may not get up because of friendship (notice he does not address the borrower as “friend”), he will get up to retain honor for himself and for the community. In this case, the parable teaches that God will surely answer prayers because it is a question of his honor and glory.
Whether the parable is about persistence in prayer or about God’s honor, the proverb that follows turns to the petitioner’s responsibility to pray and the certainty that God will answer (11:9–10). It is a natural transition from this proverb to Jesus’ analogy of a father granting the request of a son. Fathers naturally desire to meet the needs of their children with good gifts. If this is true of sinful human beings, how much more will it be true of our loving heavenly Father, who gives us the greatest gift of all, the Holy Spirit (11:11–13).
Father (11:2). The Greek address pater almost certainly has behind it the Aramaic Abba, the term of intimacy that Jesus used to address God (Mark 14:36) and that he encouraged his disciples to use.297 While it has been commonly said that Abba is a children’s term meaning “daddy,” this is not quite right, since Jewish adults also addressed their parents in this way. Abba was, however, a term of considerable intimacy. While Jews would sometimes refer to God as “our heavenly Father,” they rarely if ever addressed him as “my father” or “father” (Abba).298 Jesus calls his followers to a new intimacy with God through his unique relationship with the Father.
Hallowed be your name, your kingdom come (11:2). The petition means “cause your name to be honored.” It points both to God’s ultimate victory at the establishment of his kingdom, but also to the present, as God’s people “hallow” his name through righteous living. “Your name” was a Jewish expression for “you” and a way of avoiding the holy name of God. There are interesting parallels to the Jewish prayer in Aramaic known as the Qaddish (“holy”), recited after the sermon in synagogue services:
Exalted and hallowed be his great name
in the world which he created according to his will.
May he let his kingdom rule
in your lifetime and in your days and in the lifetime
of the whole house of Israel speedily and soon.
Praised be his great name from eternity to eternity.
And to this, say: Amen.299
Give us each day our daily bread (11:3). “Bread” here means “food” (cf. 7:33; 2 Thess. 3:8). The word translated “daily” (epiousion) is a rare Greek word with an uncertain meaning. It can mean (1) “necessary for existence,” (2) “for today,” or (3) “for the coming day.” The reference recalls God’s daily provision of manna for Israel in the desert (Ex. 16), as well as God’s daily sustenance of his people (Prov. 30:8).
Forgive us our sins, for we also forgive (11:4). The idea that forgiven people should be willing to forgive was a common one in Judaism. Sirach 28:2 reads: “Forgive your neighbor the wrong he has done, and then your sins will be pardoned when you pray.”
Lead us not into temptation (11:4). This phrase has caused difficulties since God does not tempt his people (James 1:13). One solution is that the word “temptation” (peirasmos) can also mean “trial” or “testing.” Some have argued that this is a technical term for the eschatological “hour of trial” of the tribulation period (Rev. 3:10). Yet such a specific case would be odd in Jesus’ general teaching on prayer. The term can mean testing in general, and there are certainly Old Testament examples where God tests his people.300 Yet it would be unusual for Jesus to encourage prayer for the removal of all tests of faith. It seems best to retain the translation “temptation,” not in the sense of “do not tempt us,” but rather in terms of active protection from temptation (something like, “Protect us from the tempting power of sin”). Jesus says something similar in Luke 22:40, 46: “Pray that you will not fall into temptation.” A prayer in the Babylonian Talmud reads, “Bring me not into the power of sin, nor into the power of guilt, nor into the power of temptation.”301
At midnight … a friend of mine on a journey (11:5–6). While Bedouins in the desert often traveled by night to avoid the heat of the night, such travel was uncommon in Palestine. The friend’s arrival is something unusual and inconvenient for those who must provide hospitality.302
Lend me three loaves of bread (11:5). It is debated among scholars whether bread was baked daily or less often in Palestinian villages. The latter seems more likely, with village women cooperating in the baking.303 Everyone in the village knew who had baked most recently. Though some of the day’s bread may have been left in the borrower’s house, to feed a guest a broken loaf would have been an insult.
I have nothing to set before him (11:6). As in Middle Eastern culture today, hospitality was of critical importance in first-century Palestine and involved the whole community. Both the host who received a late night guest and the man already in bed would have been obligated to provide the best for the traveler. Jesus’ hearers would have considered the “hassles” of getting up and unbolting the door a minor inconvenience compared to the scandal of not providing adequate hospitality.
The door is already locked, and my children are with me in bed (11:7). This is a peasant home where the whole family sleeps in a single room on mats on the floor. A wooden or iron bar through rings secures the door. To get up and unbolt it would disturb the whole family.
Because of the man’s boldness (11:8). The Greek term anaideia normally carries the negative sense of “shamelessness.” This is interpreted in the NIV positively in the sense of “boldness” or persistence and is applied to the borrower who is at the door. The Greek is ambiguous, however, and may refer to the sleeper, whose “shamelessness” would be revealed if he failed to provide bread for hospitality.304 Bailey takes a similar approach, claiming that the term here means “avoidance of shame” and that the sleeper gets up so as to avoid the shame that would come to him if he did not provide hospitality.305
A fish … a snake … an egg … a scorpion (11:11–12). Fish bear a general resemblance to snakes in their slimy appearance. The parallel between eggs and scorpions may be because the latter roll themselves into balls306 (see comments on 10:19 for snakes and scorpions as symbols of danger and evil).
If you then, though you are evil … how much more (11:13). This is a common rabbinic “lesser to greater” (qal wāḥômer) argument.
Jesus and Beelzebub (11:14–28)
This episode begins a series of controversies between Jesus and the religious leaders that will run through the rest of chapter 11. It will climax in 11:54 with their growing opposition and desire to trap him in his words.
The first controversy arises from Jesus’ exorcism of a mute man. When some of Jesus’ opponents accuse him of casting out demons by the power of Beelzebub, he answers with two arguments. (1) He points out how foolish it would be for Satan to cast out his own demonic forces, since a house or kingdom divided against itself cannot stand (11:17–18). (2) He notes that their accusation would indict their own followers, who also claim to perform exorcisms (11:19).
Jesus then goes on the offensive. Since his exorcisms are the work of God and not Satan, they reveal the presence and power of God’s kingdom (11:20). Satan is like a strong man whose castle is being disarmed and overpowered by Jesus, the stronger man (11:20–23). Jesus then warns of the danger of exorcism without the inward spiritual renewal that comes with the kingdom of God (11:24–26).
Jesus’ teaching on exorcism is followed by a short episode in which a woman in the crowd shouts an acclamation of praise for Jesus. Jesus, however, directs the praise away from himself and toward the message of the kingdom of God: “Blessed rather are those who hear the word of God and obey it” (11:27–28). True spiritual blessings come not through the acclamation of others, but through obedience to God’s Word.
A demon that was mute (11:14). For the link between disease and demonic possession see comments on 4:39. In Isaiah 35:6, the healing of those who are mute is a sign of God’s end-time salvation. For demons and demonization see comments on Luke 4:31–37; 8:26–39.
Asking for a sign from heaven (11:16). It is not clear what kind of a sign they are requesting. Signs from heaven in the Old Testament include the sun standing still (Josh. 10:13), the provision of manna from heaven (Ex. 16), and the turning back of the sun for Hezekiah.307 There are also eschatological signs in the heavens predicted in the Old Testament.308
Any kingdom divided against itself will be ruined (11:17). Throughout history, civil war has weakened and destroyed nations from within. A first-century Jewish hearer would certainly think of the civil war that divided Israel and Judah (1 Kings 12), resulting in weakness and eventual destruction. More recently, the Roman occupation of Palestine took place during a period of division and conflict within the Hasmonean dynasty.
By whom do your followers (11:19). Lit., “your sons.” The “sons” of the Pharisees, like the “sons of the prophets” (e.g., 2 Kings 2:3, RSV), were disciples or followers of the Pharisees. For Jewish exorcisms see the texts cited in “Demonization and Exorcism in the First Century” at Luke 8:26–39.
I drive out demons by the finger of God (11:20). While Matthew has “the Spirit of God,” Luke has “the finger of God.” The two expressions mean essentially the same thing—God’s power—but Luke’s reference alludes back to Exodus 8:19, where Pharaoh’s magicians recognize the “finger of God” in Moses’ miracles. The Ten Commandments are also said to have been inscribed by God’s finger (Ex. 31:18; Deut. 9:10), and in Psalm 8:3 the heavens are said to be the work of God’s fingers. Anthropomorphic images, especially the “hand” of God or the “arm” of God, are common in the Old Testament.
When a strong man, fully armed, guards his own house (11:21). While Mark’s parallel presents an image of household robbery (Mark 3:27), the picture here is one of warfare, with two lords battling over a castle estate. Through his exorcisms, Jesus is disarming Satan and taking the spoils (=people bound by him) from his castle. The reference to “dividing the spoils” may be an allusion to Isaiah 53:12 and the ultimate victory of the Suffering Servant of the Lord.
He who is not with me is against me (11:23). This picks up the battle image of the previous verses. In Joshua 5:13, Joshua meets the commander of the Lord’s army and, unaware of his identity, asks, “Are you for us or for our enemies?”
He who does not gather with me, scatters (11:23). This second image is probably related to the gathering of sheep. In the Old Testament, Israel is often identified as a flock and the Lord as their shepherd.309
Takes seven other spirits (11:26). The number “seven” may indicate completeness or may simply emphasize the greater power now controlling the man. There are verbal parallels in the “seven spirits” that are before the throne of God in Revelation 1:4; 3:1; 4:5; 5:6 and in the “seven angels” who stand before the glory of the Lord.310
Blessed is the mother who gave you birth (11:27). The Greek says literally, “Blessed is the womb that bore you and breasts at which you nursed,” a figure of speech known as synecdoche, whereby a part of something is used for the whole. The NIV replaces “womb” and “breasts” with the thing signified, “mother.” For a similar statement about Mary see 1:42.
It was common both in Greco-Roman and Jewish society to praise a child by congratulating the mother. The first-century Roman satirist Petronius writes, “How blessed is the mother who bore such an one as you.”311 The famous Rabbi Johannan ben Zakkai is said to have praised his student Joshua ben Hananiah with the statement, “Happy is she that bare him.”312
The Sign of Jonah (11:29–32)
In 11:16 some responded to Jesus’ miracles by asking for a sign from heaven. Jesus now answers by declaring that only one more sign will be given to this wicked generation, the “sign of Jonah” (11:29–30). In Matthew’s Gospel this sign is identified with Jesus’ resurrection (Matt. 12:40). For Luke, the stress seems to be on Jonah’s preaching and call for repentance (see Luke 11:32). At the final judgment, those who did respond to God’s word—the Queen of Sheba and the people of Nineveh—will condemn the present generation for rejecting a greater witness than Solomon or Jonah.
A wicked generation (11:29). See comments on 9:41.
Jonah (11:30). Jonah, the son of Amittai, is mentioned in 2 Kings 14:25 as well as the book of Jonah. He was from Gath Hepher in Zebulun and ministered from about 800–750 B.C., predicting the restoration of Israel’s borders during the reign of Jeroboam II. Jonah is best known, of course, from the book of Jonah, where he rejected God’s call to preach his impending judgment against wicked Nineveh, the great city of the Assyrian empire (Jonah 1:1–2). When Jonah fled on a ship bound for Tarshish (probably a city in Spain), God pursued him with a storm. Jonah ended up in the belly of a great fish, where he repented and was spit up on dry land. Jonah finally fulfilled God’s call to preach to Nineveh. When the city repented, however, Jonah was not pleased, for his hopes were placed on its destruction. The book ends with God’s rebuke to Jonah (and implicitly, to the nation Israel) for his lack of compassion for a lost world.
JONAH AND THE FISH
A Byzantine era pottery sherd.
The Queen of the South (11:31). This is the queen of Sheba, mentioned in 1 Kings 10:1–29 (cf. 2 Chron. 9:1–12), who traveled a great distance (the “ends of the earth” is hyperbole) to hear Solomon’s wisdom. Sheba was located in southern Arabia.
Solomon’s wisdom (11:31). In 1 Kings 3 Solomon asks for a discerning heart to rule God’s people well. The Lord was pleased with this request and granted him not only wisdom, but also riches, power, and long life (1 Kings 3:10–15). Solomon’s wisdom is said to be greater than all the kings of the earth (4:29–34; 10:23–24) and far surpassed the queen’s expectations (10:6–9).
The men of Nineveh … repented (11:32). Nineveh’s notorious wickedness is identified in the book of Jonah as the reason for her impending judgment.313 The city’s extraordinary conversion through the preaching of Jonah stands in stark contrast to Israel’s failure to respond to Jesus’ even more powerful words and deeds.
The Lamp of the Body (11:33–36)
Jesus’ teaching on hearing and responding to God’s word continues with two analogies related to light and darkness. In the first, Jesus’ kingdom proclamation is like light from a lamp that must shine forth for all to see. The second analogy takes this meaning forward with reference to the person receiving the light. Just as external light must be taken in by the eye in order to benefit the body, so Jesus’ teaching must be appropriated by the person.
LAMP
No one lights a lamp (11:33). See 8:16 for a similar lamp image.
In a place where it will be hidden (11:33). This phrase translates the Greek word kryptē, which indicates a dark and hidden place. It was commonly used of cellars, crypts, and vaults.314 Since Palestinian homes did not usually have cellars, Luke may be referring to a hidden alcove or wall recess.
Your eye is the lamp of your body (11:34). Some Greek writers considered the eye to be a source of light that shone outward to illuminate objects.315 While this could be the sense intended here, more likely Jesus means that the eye is the lamp for the body, that is, it lets light in so that the person can see.
When your eyes are good … when they are bad (11:34). The word translated “good” is the Greek word haplous, which means literally “single” or “simple.” It can be used of eyes in the sense of “healthy” or “sound,” but can also carry moral connotations of goodness or generosity. There is probably a play on words here, since ponēros can mean either “unhealthy” or “evil.”
Light … darkness (11:34). Light and darkness were common symbols for good and evil in both Greek and Hebrew literature.316 The Qumran community, which produced the Dead Sea Scrolls, considered themselves to be the “sons of light” at spiritual war against the “sons of darkness” (cf. 16:8).
Six Woes (11:37–54)
The references to those who receive the light and those who reject it transitions naturally into an indictment by Jesus of the Pharisees, who are rejecting his message of the kingdom of God. The whole passage has the tone of the Old Testament prophets, who rebuked the nation of Israel for her wickedness and hypocrisy (e.g., Isa. 1). The context is a banquet setting with a Pharisee. When he is surprised that Jesus does not wash in the traditional manner, Jesus responds by noting the hypocrisy of the Pharisees. Though they “clean the outside of the cup”—an external show of religiosity—inside they are full of greed and wickedness. Jesus then launches into a series of six “woes” against the hypocrisy and pride of the Jewish religious leaders. They respond with fierce opposition, seeking to trap Jesus through his words.
A Pharisee (11:37). See comments on 5:17.
Reclined at the table (11:37). The reclining position may indicate a banquet setting or a Sabbath meal.317 Jews normally ate two meals a day, a mid-morning and a mid-afternoon meal. Three meals were eaten on the Sabbath.318 The word Luke uses in verse 38 (ariston) normally indicates the mid-morning meal.
Jesus did not first wash (11:38). This is a ceremonial washing of the hands before the meal (see Mark 7:1–5 for a fuller description). The Pharisees had developed detailed regulations concerning the amount of water to be used, the kinds of vessels from which to pour, and the manner of pouring.319 Such minutia was not commanded in the Old Testament.
You Pharisees clean the outside of the cup (11:39). The Old Testament law refers to occasions where a cup was to be cleaned or destroyed when something ceremonially unclean fell in it (Lev. 11:33) or if someone unclean touched it (Lev. 15:12). The Pharisees set out detailed regulations to govern the cleaning of vessels of various kinds.320 Jesus’ point is that the Pharisees are concerned with “externals” while ignoring the real matters of the heart.
Greed (11:39). This is a strong Greek word (harpagē), which can mean violent greed, robbery, extortion, or plunder.
Give what is inside the dish to the poor (11:41). The Greek literally says, “Give as alms what is inside….” Giving alms to the poor was a sign of great piety in Judaism since it reflected God’s mercy and care for the poor. The apocryphal book of Tobit says, “Prayer with fasting is good, but better than both is almsgiving with righteousness…. For almsgiving saves from death and purges away every sin. Those who give alms will enjoy a full life.”321
Woe to you (11:42). For “woes” see comments on 6:20–26.
A tenth of your mint, rue … herbs (11:42). Tithing of crops and livestock was commanded in the Old Testament, and the Mishnah discusses tithing requirements in great detail.322 Interestingly, m. Šebiʿit 9:1 lists “rue” as one of the herbs that is exempt from tithing. Jesus’ point is that the Pharisees are meticulous in the small things, but then ignore the truly important things, like justice and love for God. God’s demand for justice is a leading theme among the prophets.323
The most important seats in the synagogues (11:43). These are the places of honor near the front, where the leading elders sit.
Greetings in the marketplaces (11:43). These are not simple greetings, but honorary greetings of an inferior to a superior. Later Jewish literature speaks of the need to greet first a teacher of the Mosaic law.324
Unmarked graves (11:44). Touching a grave rendered a Jew ceremonially unclean because of the corpse inside (cf. Num. 5:2). If a grave was unmarked someone might accidentally touch it (cf. the “whitewashed tombs” of Matt. 23:27). Jesus’ point is that while the Pharisees consider themselves to be pure, they are defiling everyone with whom they come in contact.
Experts in the law (11:45). Luke uses the term nomikos (“lawyer”) here. See comments on 5:17 for their close association with the Pharisees.
Tombs for the prophets (11:47). It was common during this time to build tombs in honor of the prophets and other Old Testament figures. David’s tomb is mentioned in Acts 2:29–30.
TOMB OF THE PROPHETS
This tomb on the Mount of Olives contains over 30 burial shafts (kokhim). A medieval Jewish tradition claims this tomb was the burial place of Haggai, Zecharaiah, and Malachi.
Your forefathers who killed them (11:47). Israel’s persecution of the prophets is a common theme in the Old Testament.325
God in his wisdom said (11:49). The Greek says literally, “The wisdom of God said….” Wisdom is often personified in the Old Testament and in Judaism, speaking God’s word and imparting his wisdom to humanity.326 The reference here could be to Jesus, who is God’s wisdom incarnate, or to God himself (the NIV takes the latter interpretation). The quote that follows (“I will send them prophets …”) is not from any known source.
This generation will be held responsible for the blood (11:50). The sense of corporate and accumulated guilt is a common theme in the Old Testament and in Judaism. Later generations suffer for the sins of their ancestors.327 The language here echoes the Old Testament requirements for the death penalty for murder. Blood must be atoned for with blood.328 In the Old Testament God promises to avenge the blood of his righteous servants.329
The blood of Abel to the blood of Zechariah (11:51). The murder of Abel by his brother Cain is recorded in Genesis 4:8. The stoning of Zechariah son of Jehoiada appears in 2 Chronicles 24:20–22 and was expanded upon in later Jewish tradition.330 In the Hebrew canon, Chronicles is placed at the very end, as part of the section called the Writings. Jesus is thus saying, “from the first murder in the first book to the last murder in the last.”
The key to knowledge (11:52). The “key” here may refer to access to the kingdom of God (see Matt. 16:19; 23:13) or perhaps to the “house of wisdom” of Proverbs 9:1–4.331 Though the scribes are to provide the people with access to God’s Word, instead they are obscuring it from them.