Chapter 11

1 Christ teacheth to pray, and that instantly: 11 assuring that God so will give us good things. 14 He, casting out a dumb devil, rebuketh the blasphemous Pharisees: 28 and sheweth who are blessed: 29 preacheth to the people, 37 and reprehendeth the outward shew of holiness in the Pharisees, scribes, and lawyers.

1. As he was praying. [Instruction on Prayer, Luke 11:1–13.] Luke records nothing definite with respect to the time or the location of this incident. If Luke is here following a chronological sequence, the incident may have occurred soon after the visit to Bethany (ch. 10:38–42). If so, the time may have been near that of Jesus’ visit to Jerusalem to attend the Feast of Dedication, when there was an attempt to stone Him (DA 470; see on Luke 17:1; John 10:22, 31, 33). The incident may have occurred at Jerusalem, or, if not at Jerusalem, it probably took place somewhere in Peraea. For further information concerning events that took place about this time see on Matt. 19:1. The time of day may well have been early morning, Jesus’ usual time for prayer of this kind (COL 139). Upon this occasion the disciples had been absent for a brief time (COL 140), perhaps on a mission (see on Luke 10:1), or perhaps for a brief visit to their homes (see DA 259). Concerning the personal prayer life of Jesus see on Mark 1:35; 3:13.

Teach us to pray. The disciples were greatly impressed as they listened to the manner in which Jesus prayed, intimately communing with His heavenly Father as one friend does with another. His praying was different from that of the religious leaders of the day, in fact, from anything else they had heard. Formal prayer, expressed in set phrases and seemingly directed to an impersonal God a great way off, lacks the reality and vitality that should distinguish prayer. The disciples thought that if only they could pray as Jesus prayed, their own effectiveness as disciples would be greatly increased. In view of the fact that Jesus had taught them by precept (Matt. 6:7–15) and example (Luke 9:29) how to pray, it seems likely that upon this occasion the request came from some disciples who had not been with Jesus upon similar occasions in the past. The term “disciples” need not be confined to the Twelve. These disciples may have been of the Seventy. In harmony with the request, “Teach us to pray,” Jesus responded by giving a model prayer, a parable to illustrate the spirit of prayer, and some admonition encouraging faithfulness and diligence in prayer (ch. 11:2–13).

As John also taught. Nothing is said elsewhere in Scripture about John’s teaching his disciples to pray. It would seem natural that, after his disciples had united their interests with those of Jesus (see on Mark 6:29), they would recount the things they had learned from their former master.

2. Say. This prayer might more appropriately be called the Disciples’ Prayer, for it is not altogether the type of prayer that Jesus would have prayed. It seems more appropriate for erring mortals. For instance, Jesus had no need to pray for forgiveness of sin. For comment on the prayer as Jesus gave it upon an earlier occasion see on Matt. 6:9–13 (see COL 140).

Our Father. A new name by which Jesus taught men to address God in order to strengthen their faith and to impress upon them the intimate relationship they are privileged to enjoy in fellowship with Him (COL 141, 142).

5. Which of you. For the lessons Jesus drew from this parable see on v. 8. For the circumstances under which Jesus spoke the parable see on v. 1. For the parable teaching of Jesus and for the principles for interpreting parables see pp. 203-207.

At midnight. In Oriental lands travel during the hot season sometimes takes place at night. On the other hand, it may be that this visiting friend (v. 6) was unexpectedly and unavoidably delayed on his journey.

6. A friend of mine. It is an important point in the narrative that the man did not ask for himself, but for a friend in need (see on v. 8).

I have nothing. The fact that the man had nothing of his own explains why he came at midnight for help. Consciousness that of ourselves we can do nothing (John 15:5) should, similarly, lead us to the great Source of spiritual food (see John 6:27–58). Those who would befriend men in order to make them acquainted with the great Friend of all men often feel their lack of the heavenly bread they so eagerly desire to impart to others.

7. Trouble me not. Evidently it was not stinginess, but reluctance to be disturbed that prompted the words, “Trouble me not.” Once the man had gone to the trouble of getting out of bed he provided his nocturnal visitor with all the bread he needed (v. 8).

Men may sometimes think of God as One who would prefer not to have people trouble Him, but His true character as a solicitous, loving, and generous Father is clearly set forth in vs. 9–13. The reluctance of the friend to arise and supply that which was needed in no way represents God (see v. 13). Here, the lesson of the parable is not one of comparison but of contrast.

Shut. As if he said, “shut to stay shut.” He intends that it shall be so. Making a door secure in ancient times was not so simple a task as it is today.

With me in bed. In many parts of the Orient even today all members of the family sleep together in one room, often on “pallets” on the floor, or, perhaps, on low, raised platform-style beds. For one member of the family to arise would easily awaken all.

I cannot. Actually it was only unwillingness on his part, not inability, to grant the request of his friend.

8. Importunity. Gr. anaideia, literally, “shamelessness,” or “impudence.” Again and again the head of the house repulsed the urgent appeals of his midnight caller (see COL 143), but the caller would not take No for an answer. “There is in genuine faith a buoyancy, a steadfastness of principle, and a fixedness of purpose, that neither time nor toil can weaken” (COL 147). Here again the parable teaches by contrast rather than by comparison (see on v. 7). God is not unwilling to grant that which is good for His earthborn children. He does not need to be persuaded or cajoled into doing something good that He would otherwise be unwilling or reluctant to do. God knows our needs, He is fully able to supply them, He is willing to provide “exceeding abundantly above all that we ask or think” (Eph. 3:20).

9. Ask. For comment on vs. 9–13 see on Matt. 7:7, 11. Prayer is not so much a matter of persuading God to accept our will concerning a matter as of our discovering His will with respect to it. He knows our needs before we ask; more than that, He knows what is best for us. In contrast, we are often but dimly conscious of our own need. We frequently think we need things that we do not need and that may even be harmful to us; conversely, we may not even be aware of our greatest needs (cf. COL 145). Prayer will bring our wills, and thus our lives, into harmony with the will of God (see COL 143). It is the divinely appointed means of educating our desires. It is not the true purpose of prayer to work a change in God, but to work a change in us so that we desire “both to will and to do of his good pleasure” (Phil. 2:13).

To the sincere suppliant God will send an answer to every petition uttered in humility and faith. He may say “Yes,” He may say “No,” or He may say simply “Wait.” Sometimes answer to prayer may be delayed because a change must come about in our own hearts before God can answer it (see DA 200). There are definite conditions to answered prayer, and if there seems to be delay, we should inquire whether the difficulty may be with us. It is an insult to God to be impatient with Him when we have not complied with the conditions under which it is possible for Him to answer prayer.

The central lesson of the parable is, of course, steadfastness in prayer. The parable also defines the kind of requests for which our Lord counsels steadfastness—prayers whose object is the blessing of our fellow men and the extension of His kingdom. “All that Christ received from God we too may have” (COL 149). Fickleness in prayer is not pleasing to God, “with whom is no variableness, neither shadow of turning” (James 1:17). He who is fickle in prayer is not really expecting anything of God. “He that wavereth” need not “think that he shall receive any thing of the Lord” (James 1:6, 7).

14. Casting out a devil. [A Blind and Dumb Demoniac; The Unpardonable Sin, Luke 11:14–32=Matt. 12:22–45=Mark 3:20–30. Major comment: Matthew.] If the incident here narrated by Luke, together with the ensuing conversation, is to be considered equivalent to the parallel passage in Matthew, as seems probable, it becomes apparent that Luke is not following strict chronological order. The incident recorded by Matthew occurred nearly a year and a half before the time indicated by the context in which the event is recorded by Luke (see on Matt. 12:22; Luke 11:1). The great similarity between the two accounts, which, with the exception of Luke 11:16, 27, 28, are almost identical, seems to preclude the possibility that the incident reported by Luke was a different incident, and connected with the Peraean ministry (see on v. 1). If two incidents are described, the two must have been almost identical, including the ensuing discussion.

16. Others, tempting him. See on Matt. 12:38–42; 16:1.

24. The unclean spirit. See on Matt. 12:43–45.

27. A certain woman. She was “of the company,” that is, apparently of the group, who listened to the preceding discussion. Furthermore, the words “these things” connect the incident of vs. 27, 28 with the discussion of the preceding verses. At this point in the narrative Matthew (ch. 12:46) tells of the coming of Jesus’ mother and brothers, an incident Luke records in ch. 8:19–21. It may be that their arrival prompted this woman to make the statement here recorded.

28. Yea rather. Jesus does not contradict the woman’s eulogy of Mary; like any good mother, she is deserving of honor, and shares in the honor of a worthy son. Instead, Jesus points out the inadequacy of the speaker’s concept so far as the kingdom of heaven is concerned. Jesus neither approves nor disapproves of what she has said. Had Jesus intended that His disciples or Christians in general should accord particular honor to Mary, this stranger’s ascription of honor to her would have been an ideal opportunity for Him to set forth such a teaching, or at least to express cordial approval of what had been said, as He did when Peter acknowledged Him to be the Son of God (see on Matt. 16:17). According to the Scriptures the Christian’s recognition of the deity of Jesus is of major importance, while the idea of according special honor to Mary is not even hinted at (see on Matt. 1:18, 25; Matt. 12:48, 50; Luke 1:28, 47). In Matt. 12:46–50 Jesus seems to deny that any particular importance attaches to His mother, at least so far as Christian believers are concerned.

29. Evil generation. Concerning vs. 29–32 see on Matt. 12:38–42. It is not certain whether this is to be considered Luke’s account of the incident recorded in Matt. 12:38–42, or whether it is a later incident connected with the Peraean ministry (see DA 488; see on Luke 11:1, 33).

33. Lighted a candle. [The Inner Light, Luke 11:33–36. Cf. on Matt. 5:15.] The fact that Luke has already recorded Christ’s sayings about a lamp and its light in connection with the Sermon by the Sea (see on ch. 8:16) implies that the subject matter of ch. 11:33–36 was presented at a later time, probably in connection with the Peraean ministry. That Jesus did repeat much of His former teaching during this period is certain (see DA 488). These facts may also imply that vs. 14–32 record Peraean incidents (see on vs. 14, 29).

37. A certain Pharisee. [Dining With a Pharisee, Luke 11:37–54. Cf. on Matt. 23:1–39; Luke 20:45–47.] There seems to be no reason for not considering that the occasion referred to in vs. 37–54 is entirely distinct from that of Matt. 23:1–39; 47>Luke 20:45–47. The words “as he spake” (ch. 11:37) closely connect the remainder of the chapter with that which precedes it. Here, Jesus is dining in the home of a Pharisee, whereas upon the other occasion He was in the courts of the Temple in Jerusalem (see on Matt. 23:38; 24:1). This incident occurred a “few months” before the close of Jesus’ ministry (COL 253; see on Luke 12:1).

The higher critical contention that Luke took various source materials as he found them and, without understanding their connection with other events in the life of Jesus, arranged them as he saw fit, has no factual basis. Modern preachers often use the same sermon material, with major or minor variations, upon many different occasions, and there is no reason whatever to think that Jesus did not do similarly in the presentation of His messages. In fact, it would be strange indeed if, in His teaching from village to village and from district to district, He had never repeated the same general truths. The verbal similarity between accounts which, as the context reveals, were clearly spoken at different times is not at all strange either. If at times the words of Luke are similar to what others wrote, even in the recording of different incidents in the life of Christ, that is no reason to deny that he was guided by the Spirit of inspiration. At the same time it should also be remembered that the gospel writers do not always follow a strictly chronological order in the presentation of the gospel narrative (see EGW Supplementary Material on 2 Peter 1:21).

Although the incident described in ch. 11:37–54 is distinct from that presented in Matt. 23:1–39, the great similarity of content makes it desirable to give the principal comment there rather than here.

Dine with him. Concerning Jewish table customs see on Mark. 2:15.

38. He marvelled. This verse may be rendered more smoothly: “The Pharisee was astonished to see that he had not first washed before luncheon” (see on Matt. 22:4). For the significance and manner of the rite of washing the hands see on Mark 7:1–8. For Jesus’ teachings on the subject see on Mark 7:9–23.

39. Make clean the outside. For comment on vs. 39, 40 see on Matt. 23:25.

Ravening. Gr. harpageµ, “rapine,” “plunder,” “pillage,” “spoil,” or “robbery.” In Heb. 10:34 harpageµ is translated “spoiling.” The adjective form, harpax, is used in referring to “ravening” wolves (see on Matt. 7:15) and to “extortioners” (see Luke 18:11; 1 Cor. 5:10; 6:10).

40. Ye fools. Gr. aphrones, “senseless [ones],” or “foolish [ones].” Aphroµn is an adjective corresponding to the noun aphrosuneµ, “foolishness.”

41. Rather give alms. Compare ch. 12:33. The meaning of v. 41 is obscure. The expression ta enonta, translated “such things as ye have,” occurs nowhere else in the NT, and what Jesus may have meant by it is uncertain. The KJV reading is interpretative and conjectural, as are all others. The literal Greek seems to favor the RSV rendering, “those things which are within,” that is, “within” either the “cup” and the “platter” or “within” the Pharisees themselves (see v. 39). If Jesus refers to the contents of the “cup” and the “platter,” He is suggesting that generosity toward the poor is a better way of avoiding real defilement than the scrupulous ceremonial cleansing of the containers in which food is kept. If He refers to the Pharisees themselves, He is saying that the spirit of generosity and care for the poor is a better way of attaining to cleanliness of heart than fastidious concern for the minutiae of traditionalism (see on Mark 7:7). Compare the counsel of Jesus to the rich young ruler (see Luke 18:22, 23).

Clean unto you. See on Mark 7:19. The meaning here apparently is, “You will be pure in the sight of God,” and when this condition prevails nothing else need give you concern. However, some consider these words ironical in the sense, “You will be clean [in your own sight]” when you have given alms.

42. Woe unto you. See on Matt. 23:13.

Mint and rue. See on Matt. 23:23.

43. Uppermost seats. See on Matt. 23:6.

44. Scribes and Pharisees, hypocrites! Important textual evidence may be cited (cf. p. 146) for the omission of these words. For comment on the scribes and Pharisees see pp. 51, 52. For the word “hypocrites” see on Matt. 6:2.

Graves which appear not. Time had erased any outward evidence of the burial places, and men could “walk over them without knowing it” (RSV). Contact with the dead brought ritual defilement.

45. One of the lawyers. This distinctive detail of the narrative in Luke does not appear in the corresponding passage in Matt. 23:27. The “lawyers” were the “scribes.” Writing for Gentiles who might misunderstand the technical Hebrew meaning attached to the word “scribe,” Luke substitutes the term “lawyer.”

Thou reproachest us also. Most of the scribes were Pharisees. The Pharisees constituted a religious sect; the scribes, or “lawyers,” were the professional expositors of the law. In the corresponding passage in Matt. 23 Jesus addresses both Pharisees and scribes from the first. This is another indication that Luke here records an incident that took place upon another occasion than that of Matthew, in spite of the great similarity between the two accounts (see on v. 37).

46. Lade men. See on Matt. 23:4.

47. Build the sepulchres. For vs. 47, 48 see on Matt. 23:29, 30.

49. Wisdom of God. See on Matt. 23:34. According to 1 Cor. 1:24, 30, Jesus Himself is “the wisdom of God” incarnate, but it is doubtful that Jesus here refers to Himself. More likely He means, “God in His wisdom.” There is no book known to have borne this expression as its title.

50. The prophets. For vs. 50, 51 see on Matt. 23:35, 36.

Foundation of the world. See Matt. 13:35; 25:34; Rev. 13:8.

This generation. See on Matt. 12:39; 23:36; 24:34.

52. Key of knowledge. Compare on Matt. 23:13. The “key of knowledge” is the key that opens the door to knowledge, that is, the knowledge of salvation, as the context here and in Matt. 23:13 makes plain. For a similar use of the word “keys” see on Matt. 16:19.

53. As he said these things. Textual evidence favors (cf. p. 146) the reading “as He went away from thence.”

The scribes and the Pharisees. Concerning the scribes and the Pharisees see pp. 51, 52. For previous efforts on their part to hinder the work of Jesus see on Matt. 4:12; Mark 2:24; Luke 6:6, 7, 11; etc.

54. That they might accuse him. Textual evidence favors (cf. p. 146) the omission of this clause. For two years spies from the Sanhedrin had dogged the footsteps of Jesus wherever He went in Galilee and Judea (DA 213; see on v. 53). Now they were more active than ever. But the spies heard nothing that could in the slightest degree be construed against Him, except by the wildest distortion and deliberate misrepresentation (see on Matt. 26:59–63).

Ellen G. White comments

1 COL 140; MB 103; 9T 278

1–13COL 139–149

4 MB 113

5, 6 2T 28

5–8COL 140

7–9DA 495

9 COL 147; 7T 214

9, 10 CH 380

9–13COL 141; TM 381

11, 12 EW 21; 1T 71

11–13CT 242

13 AA 50; FE 434, 537; GC 477; MB 132; 1T 120; 5T 157; 8T 22

21 5T 309; 6T 407

28 FE 339; 4T 60

35 PK 83; 3T 59, 65

37–52TM 76

42 EW 166; 2T 85

52 TM 109; 3T 441; 5T 728

54 COL 22; TM 108