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Luke 11:1
Verse
Context
The Lord’s Prayer
1One day in a place where Jesus had just finished praying, one of His disciples requested, “Lord, teach us to pray, just as John taught his disciples.”
Sermons
Gbile Akanni
Leonard RavenhillLeonard Ravenhill
Paul Washer
Carter Conlon
Alan Bartley
Alden GannettSummary
Commentary
- Adam Clarke
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Teach us to pray - See the nature of prayer, with an ample explanation of the different parts of the Lord's Prayer, treated of in Mat 6:5-16 (note). The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels. There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke's Gospel.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
11:1 praying: See study note on 3:21.
Luke 11:1
The Lord’s Prayer
1One day in a place where Jesus had just finished praying, one of His disciples requested, “Lord, teach us to pray, just as John taught his disciples.”
- Scripture
- Sermons
- Commentary
The Crucial Priority of a Minister
By Gbile Akanni17K1:06:19MinistryMAT 6:33LUK 11:1ACT 6:1In this sermon, the preacher emphasizes the importance of prayer and the secret place in the life of a believer. He highlights the need for believers to be diligent in their prayer life, as God rewards those who seek Him in secret. The preacher also references the story of Gideon's son, who was unable to fulfill his father's command due to his youth, and the importance of having capable individuals in positions of leadership. Additionally, the preacher discusses the apostles' understanding of prioritizing the word of God over other tasks, emphasizing the need for believers to prioritize their spiritual growth and the study of God's word.
No Man Is Greater Than His Prayer Life
By Leonard Ravenhill15K1:24:25Prayer Life1KI 17:1LUK 11:12TI 3:16In this sermon, the speaker discusses the life of Elijah, whom he considers one of the greatest men in history. He highlights the miraculous events and accomplishments of Elijah, such as changing the climate, raising the dead, and subduing armies. Despite these extraordinary feats, the speaker emphasizes that God summarizes Elijah's life in two simple words: "he prayed." The speaker emphasizes the importance of prayer in a person's life and believes that a person's greatness is determined by their prayer life.
Abiding in Christ
By Leonard Ravenhill7.4K1:21:07AbidingLUK 11:1In this sermon, the preacher reflects on the life of Moses and how God used him despite his mistakes. He emphasizes the importance of prayer and the study of God's word for preachers. The preacher also highlights the need for churches to operate in God's power and not just go through the motions. He shares a story of a man who was trained by God in the "university of silence" and encourages listeners to seek God's training in their own lives.
Pray and Be Alone With God
By Paul Washer6.4K52:18Alone With GodEXO 31:18MAT 6:33LUK 4:14LUK 11:1LUK 18:1ACT 1:8GAL 5:16In this sermon, the speaker shares a story about a Bible conference in the Andes Mountains where he brought a physician. Despite the lack of medicine and tools, the desperate people fought to get to the doctor for healing. The speaker then shifts the focus to Jesus Christ, emphasizing his complete submission to the will of the Father. He highlights the importance of persevering in prayer and not losing heart, using a parable to encourage the listeners to have faith in God's faithfulness. The sermon concludes with a reflection on the urgency of bringing people to Jesus and the need to make the most of the time we have.
When Prayer Touches Glory
By Carter Conlon4.2K1:00:27PrayerMAT 6:7LUK 11:1LUK 11:9JAS 4:2In this sermon, the speaker emphasizes the need for a transformation in our hearts, minds, and spirits. He prays for God to plant a new heart in him and to give him a renewed mind and spirit. The speaker then focuses on the Lord's Prayer, specifically on the phrases "give us, forgive us, lead us, and deliver us." He warns against turning our relationship with God into a predictable and empty repetition, and instead encourages a genuine and spontaneous connection with the Holy Spirit. The sermon concludes with a prayer for God's kingdom to come into our lives and for His will to be done.
The Closet, Our Test of Devotion
By Alan Bartley3.1K1:08:35PSA 100:4MAT 6:6LUK 11:1ROM 8:26EPH 6:12PHP 4:61TH 5:17HEB 4:16JAS 5:161JN 1:9
This sermon emphasizes the importance of spending dedicated time in prayer and seeking God's presence in the closet, drawing from the experiences of Wilbur Chapman and insights on the challenges and distractions faced in prayer. It highlights the need for serious, intelligent, obedient, expectant, persistent, and faith-filled prayer, while addressing common hindrances like distractions, sleepiness, interruptions, and condemnation, urging believers to resist the enemy and claim the power of the blood of Jesus.
Prayer 01 Luke 11:-Teach Us to Pray
By Alden Gannett2.4K41:13Prayer LifeLUK 11:1In this sermon, the speaker focuses on the importance of continual asking in prayer. He uses the story of a friend who asks for three loaves of bread from another friend who initially refuses due to inconvenience. The speaker emphasizes the need for faith and persistence in prayer, citing an example of a dean who confidently declared that God would provide for their needs. The sermon also highlights the need for believers to prioritize prayer in their busy lives, drawing inspiration from Martin Luther's example of spending three hours in prayer to prepare for the day.
Intercessory Prayer
By Gerhard Du Toit1.9K33:39Intercessory PrayerLUK 11:1In this sermon, the speaker shares his personal experience of witnessing the power of God's presence and the impact it had on his life. He emphasizes the importance of having a broken heart for people and the need for intercession through prayer. The speaker tells a story about an old man who prayed fervently for his town, and as a result, a revival broke out and many people were saved. The speaker also expresses his burden for the lost and the need for revival in the world today.
The Prayer Life of Jesus
By Jack David Daniels1.8K52:07Prayer LifeLUK 3:21LUK 11:1In this sermon, the preacher emphasizes the importance of spending time talking to Jesus every day. He encourages the congregation to attend the prayer seminar and promises that God will do something great among them. The preacher shares his personal testimony of being a new Christian and how Jesus transformed his life. He also emphasizes the need to be true to oneself and preach the way God has called each individual.
Prevailing in Intercession - Part 1
By Wesley Duewel1.6K43:59LUK 11:1
This sermon emphasizes the power of prayer through real-life examples like the woman praying at 4 am and the layman dedicating his days to prayer. It delves into the importance of prevailing prayer, citing instances like Blind Bartimaeus and Elijah on Mount Carmel, showcasing how persistence and faith in prayer can lead to miraculous answers. The sermon also highlights the significance of intercessory prayer in impacting the world and fulfilling God's plan on earth.
The Prayer Life of Our Lord
By Paul Washer1.4K55:13PrayerMAT 6:33MRK 1:32LUK 11:11TH 5:16In this sermon, the speaker emphasizes the importance of using time wisely, drawing inspiration from how top executives divide their time in five-minute intervals. He encourages listeners to make use of small pockets of time throughout the day to meditate on scripture or pray to God. The speaker also highlights the example of Jesus, who would often slip away to pray, even spending whole nights in prayer to God. He emphasizes the power of spiritual means in ministry, contrasting it with the physical exhaustion experienced by a minister who relied solely on natural means.
Acid Test Series 1 of 8 - the Priority of Prayer
By Al Whittinghill1.3K1:02:27Christian LifeEXO 25:9MAT 26:41LUK 11:1ACT 6:4ROM 8:26PHP 4:6JAS 1:27In this sermon, the speaker emphasizes the importance of prayer in the life of a believer. He uses a story of a little boy who boldly approaches a king covered in mud to illustrate how we can come boldly to the throne of grace through prayer. The speaker also highlights the connection between prayer and spiritual vitality, stating that neglecting prayer is the chief cause of backsliding. He encourages believers to watch and pray so that they do not fall into temptation, as the flesh is weak but the spirit is willing. The sermon emphasizes the need for habitual prayer and dialogue with God to stay spiritually strong and discerning.
An Alarm to the Unconverted 2 of 5
By Joseph Alleine1.3K1:29:23Audio BooksGEN 19:15JOB 21:14PSA 82:5ISA 48:17EZK 16:30HOS 11:3MAL 1:13MAT 5:8LUK 11:1JHN 3:3ROM 5:6EPH 2:5In this sermon, the preacher emphasizes the importance of self-examination and the danger of being deceived about one's spiritual state. He challenges the listeners to honestly assess their hearts and actions, questioning whether they are truly converted and living in obedience to God. The preacher highlights the tragic state of those who may think they are rich in grace but are actually spiritually poor, blind, and naked. He urges the conscience to give a true report of one's condition and calls for a definite answer regarding one's relationship with God. The sermon concludes with a plea to take action and escape the consequences of remaining in a sinful state.
(Clip) Lord, Teach Us to Pray
By Leonard Ravenhill1.3K02:42PSA 145:18LUK 11:1PHP 4:61TH 5:17JAS 5:16
This sermon emphasizes the eternal significance of prayer, highlighting how the disciples prioritized learning to pray from Jesus above all else. It delves into the depth and power of prayer, urging believers to cultivate a strong prayer life as a reflection of their spiritual condition and relationship with God. The message underscores the importance of desperate, heartfelt prayer that seeks God's intervention and aligns with His will, rather than relying on earthly solutions. Ultimately, the call to pray without ceasing and to seek God's presence above all else is presented as the key to spiritual growth and transformation.
Prayer 03 Our Instructions 01
By Bob Clark1.3K30:10Prayer LifeLUK 10:2LUK 11:1LUK 11:3In this sermon, the speaker addresses the challenges and frustrations that come with physical disabilities and limitations. He emphasizes the importance of watching and praying to de-exercise the soul and keep our spirits fresh and prepared for the Lord. The speaker also highlights the need for prayer in various aspects of life, including praying for laborers in God's harvest, praying for our enemies, and praying for our own needs. He encourages discipline in prayer and staying mindful to avoid distractions. The sermon references Luke 10 and 11, where Jesus instructs his disciples on the importance of prayer.
The Art of Pleading to God
By Tim Conway1.2K1:00:38PSA 26:1PSA 27:9PSA 70:5MAT 7:7MAT 21:22MRK 11:24LUK 11:1HEB 4:16HEB 10:19HEB 13:5
This sermon emphasizes the importance of prayer and the art of pleading with God. It delves into the disciples' request to Jesus to teach them to pray, highlighting the need for God's power, presence, and gracious help in our lives. The sermon stresses the essential role of prayer in fulfilling God's calling for us to be like Christ and to do what we cannot do without His aid. It also explores the concept of preparing our case before God, making arguments in prayer, and seeking God's intervention based on His reputation, Word, character, providence, and our relationship as His children.
Prayer 04 a Praying Saviour
By Bob Clark1.2K37:14Prayer LifePSA 16:2MAT 6:6MAT 6:33MRK 1:35LUK 5:15LUK 6:12LUK 11:1In this sermon, the preacher discusses the importance of prayer in the life of a believer. He highlights how even Jesus, in his earthly ministry, demonstrated the significance of prayer by frequently engaging in it. The preacher emphasizes the need for believers to separate themselves and align their will with God's will. He also mentions the concept of baptism as a symbol of repentance and the remission of sins. Throughout the sermon, the preacher encourages listeners to prioritize prayer and seek a deeper connection with God.
(Mt Pleasant) 7. Prayer in the New Testament - Part 1
By Gerhard Du Toit1.2K1:00:10PrayerMAT 5:3MAT 6:1MAT 6:16LUK 11:1In this sermon, the speaker emphasizes the difference between teaching and preaching. He explains that preaching challenges the world and has the power to break and transform individuals. He shares personal experiences of feeling physically sick before speaking to large crowds or even just a few people, attributing it to the weight of responsibility before God. The speaker also references Jesus' teachings in the Sermon on the Mount, specifically focusing on the topics of giving and generosity. He encourages the audience to respond to the challenge of God's word and make it a part of their relationship with Him.
Two Words
By Leonard Ravenhill1.1K03:56MAT 6:5LUK 11:1
This sermon emphasizes the profound impact of prayer in the life of a believer, highlighting the significance of Elijah's prayer life as a powerful example. It challenges the notion that a person's greatness is ultimately measured by their prayer life, rather than their accomplishments or knowledge. The importance of knowing God intimately, beyond just knowing about Him, is underscored, along with the need for a revival of true, heartfelt prayer in the church. The contrast between theological knowledge and genuine, fervent prayer is explored, pointing to the vital role of prayer in interceding for others and standing before God on their behalf.
(South West Baptist Church 2008) Task Oriented Prayer
By Gerhard Du Toit97247:41PrayerLUK 11:1LUK 11:5In this sermon, the preacher discusses the role of the law and the spirit in the lives of believers. He explains that the law, represented by the law of gravity, cannot save us from sin and death. However, through Jesus Christ, God has provided a way for us to be set free from the law of sin and death. The preacher encourages the audience to memorize God's word and allow it to become a part of their relationship with God. He also emphasizes the importance of being hungry for God's word and allowing it to wash through our lives.
The Lord's Prayer - Part 1
By David Adams88845:56LUK 11:1In this sermon, the speaker focuses on John chapter 17 in the Gospel of John. He begins by discussing the significance of Jesus lifting up his eyes to heaven and praying to the Father. Jesus asks the Father to glorify him so that he can glorify the Father and give eternal life to those who have been given to him. The speaker emphasizes the importance of knowing the only true God, Jesus Christ, for eternal life. He also mentions the marvel of the incarnation and the concept of time, highlighting the precision and purpose behind God's creation.
The Morning Watch
By Jim Cymbala86732:06PrayerPSA 5:1MAT 6:33MAT 14:23MRK 1:35MRK 6:46LUK 5:16LUK 11:1In this sermon, the speaker emphasizes the importance of daily communication with God. He compares it to forming a habit, where one act repeated over and over becomes a habit. The speaker shares personal anecdotes, such as being yelled at by a coach to look up while dribbling a basketball, to illustrate the need to be aware of our surroundings. He also mentions the importance of drawing a line in the sand and putting our faith in Jesus for salvation. The speaker highlights the promise of peace and guidance from God for his children.
New Zealand Interview - Part 5
By Gerhard Du Toit79005:58InterviewLUK 11:1JHN 14:13HEB 4:16In this video, the speaker emphasizes the importance of intimacy with God and waiting upon Him. He highlights eight principles or words in the Hebrew Old Testament that speak to us about waiting upon God. The speaker believes that if this intimacy with God is cultivated, it will bring revival to the country and the churches. He also emphasizes the need for leaders, particularly pastors, to prioritize their personal prayer life and develop a deep relationship with God.
Lord, Teach Us to Pray
By Carter Conlon72941:54MAT 7:7LUK 11:1LUK 11:5ACT 4:31JAS 5:16
This sermon is a passionate call to prayer, focusing on the need for compassion, courage, and the power of the Holy Spirit in the lives of believers. It emphasizes the importance of persistent, selfless prayer for others, especially in the challenging times we live in, urging believers to seek God's provision and anointing to make a difference in their generation.
How to Have a Real Revival Prayer Meeting
By Harold Vaughan70805:172CH 7:142CH 30:18PSA 85:6MAT 6:6LUK 11:1ACT 3:19ROM 12:12COL 4:21TH 5:17JAS 4:8
This sermon emphasizes the need for revival in the church and individual lives, focusing on the importance of repentance, prayer, and a new surge of spiritual vigor to make Christians joyously sensitive to the Lord Jesus Christ and His cause. Various perspectives on revival are discussed, highlighting the necessity of a genuine revival prayer meeting and the proper motive for revival being the glory of God. The sermon also addresses the reasons for the lack of revival and the essential elements of revival, such as a hatred for sin, a love for God, a burden for souls, and zeal in the service of the Lord.
- Adam Clarke
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Teach us to pray - See the nature of prayer, with an ample explanation of the different parts of the Lord's Prayer, treated of in Mat 6:5-16 (note). The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels. There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke's Gospel.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
11:1 praying: See study note on 3:21.