Jesus' Teaching on Prayer

Luke 11:1-4 are covered in detail in the Gospel of Matthew (below). However, the form of this prayer in Luke differs somewhat from that found in Matthew 6:9-13; but both are probably summaries of Jesus' actual words and were given in different contexts, so small differences are to be expected. In Matthew, Jesus included a model prayer as part of his sermon; here he responds to a question. It is divided into three main parts: (1) the invocation, (2) the "Thou" petitions, and (3) the "us" petitions. See WLC 186; WSC 99; BC 26; HC 119.

Religious teachers often taught their disciples how to pray (cf. John the Baptist). In Luke 11:2, Jesus uses the word "Father," which corresponds to the Aramaic Abba (cf. Mark 14:36; Rom. 8:15-16; Gal. 4:6)., the word a young child of Jesus' day would have used to address his or her father but also a title of endearment an adult son or daughter might have used. An individual's name stood for the whole person; therefore, the prayer is that people will reverence God. God is not just some Father, but "our" Father. This is a very personal and intimate relationship and prayer. However, this intimacy does not do away with proper respect: "hollow be thy name." Bock states, "The disciple approaches God's person with the recognition that God is holy - that is, "set apart" and unique. There is none like him, and no one has the authority he possesses. This note of submission is the prayer's heartbeat. To sanctify God's name means not only that God is set apart, but also that his uniqueness should be made known (Isa. 52:5-6; Ezek. 36:20-21; Rom. 2:24)."

Jesus taught often about God's Kingdom, and his prayer here looks for the establishment of that Kingdom (see below). Our request later in this prayer, regarding forgiveness is built on the premise that one day justice, the fulness of justice in the consummation of the Kingdom, will prevail. Although the Kingdom has already come (Luke 11:20), its final consummation awaits the future. It is for this final form of the Kingdom that the believer longs and prays (cf. Rom 8:23).

In Luke 11:3 we come to the "us" petitions. "Daily bread" refers to one's necessary daily provisions, not luxuries. The name of this prayer should be the "Disciple's Prayer," as Christ cannot and did not sin (see below), but this prayer assumes the regular need for confession of sin, even as 1 John 1:9 does. Disciples should sin less and less as they see the "day approaching" (cf. Heb. 10:25), but will not be sinless until the consummation of the Kingdom. Though all believers are forgiven in the life, death, burial, resurrection, and ascension of Christ (Luke 22:20; Acts 20:28), true salvation results in genuine sanctification which includes the continued ability to forgive and the actual forgiveness of others. The healed hand that reaches out to God for complete forgiveness cannot withhold forgiveness to others (cf. Matt 6:14-15; 18:23-35; Mark 11:25).

In Luke 11:5-8, the Lord emphasizes persistent prayer (cf. Luke 18:1-8). A man in a one-room house would sleep with all his family on a raised platform, and his getting up would disturb them all. Mere friendship would not be enough to make him get out of bed, but persistence on the part of the supplicant would be. Effective prayer is to be persistent. For "ask, seek, knock" see the Gospel of Matthew (below). In Luke 11:13, universal sinfulness is presupposed. If even earthly fathers (evil as they are) give good gifts, to how much greater an extent will God give the Holy Spirit, who can give comfort, aid, and assurance to the believer. See WLC 189, 196; WSC 100; BC 7.