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.”
2So Jesus told them, “When you pray, say: ‘Father, hallowed be Your name. Your kingdom come.
3Give us each day our daily bread.
4And forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation.’”
5Then Jesus said to them, “Suppose one of you goes to his friend at midnight and says, ‘Friend, lend me three loaves of bread,
6because a friend of mine has come to me on a journey, and I have nothing to set before him.’
7And suppose the one inside answers, ‘Do not bother me. My door is already shut, and my children and I are in bed. I cannot get up to give you anything.’
8I tell you, even though he will not get up to provide for him because of his friendship, yet because of the man’s persistence, he will get up and give him as much as he needs.
9So I tell you: Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you.
10For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.
11What father among you, if his son asks for a fish, will give him a snake instead?
12Or if he asks for an egg, will give him a scorpion?
13So if you who are evil know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask Him!”
14One day Jesus was driving out a demon that was mute. And when the demon was gone, the man who had been mute spoke. The crowds were amazed,
15but some of them said, “It is by Beelzebul, the prince of the demons, that He drives out demons.”
16And others tested Him by demanding a sign from heaven.
17Knowing their thoughts, Jesus said to them, “Every kingdom divided against itself will be laid waste, and a house divided against a house will fall.
18If Satan is divided against himself, how can his kingdom stand? After all, you say that I drive out demons by Beelzebul.
19And if I drive out demons by Beelzebul, by whom do your sons drive them out? So then, they will be your judges.
20But if I drive out demons by the finger of God, then the kingdom of God has come upon you.
21When a strong man, fully armed, guards his house, his possessions are secure.
22But when someone stronger attacks and overpowers him, he takes away the armor in which the man trusted, and then he divides up his plunder.
23He who is not with Me is against Me, and he who does not gather with Me scatters.
24When an unclean spirit comes out of a man, it passes through arid places seeking rest and does not find it. Then it says, ‘I will return to the house I left.’
25On its return, it finds the house swept clean and put in order.
26Then it goes and brings seven other spirits more wicked than itself, and they go in and dwell there. And the final plight of that man is worse than the first.”
27As Jesus was saying these things, a woman in the crowd raised her voice and said, “Blessed is the womb that bore You, and blessed are the breasts that nursed You!”
28But He replied, “Blessed rather are those who hear the word of God and obey it.”
29As the crowds were increasing, Jesus said, “This is a wicked generation. It demands a sign, but none will be given it except the sign of Jonah.
30For as Jonah was a sign to the Ninevites, so the Son of Man will be a sign to this generation.
31The Queen of the South will rise at the judgment with the men of this generation and condemn them; for she came from the ends of the earth to hear the wisdom of Solomon, and now One greater than Solomon is here.
32The men of Nineveh will stand at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now One greater than Jonah is here.
33No one lights a lamp and puts it in a cellar or under a basket. Instead, he sets it on a stand, so those who enter can see the light.
34Your eye is the lamp of your body. When your eyes are good, your whole body also is full of light. But when they are bad, your body is full of darkness.
35Be careful, then, that the light within you is not darkness.
36So if your whole body is full of light, with no part of it in darkness, you will be radiant, as though a lamp were shining on you.”
37As Jesus was speaking, a Pharisee invited Him to dine with him; so He went in and reclined at the table.
38But the Pharisee was surprised to see that Jesus did not first wash before the meal.
39Then the Lord said, “Now you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness.
40You fools! Did not the One who made the outside make the inside as well?
41But give as alms the things that are within you, and behold, everything will be clean for you.
42Woe to you Pharisees! For you pay tithes of mint, rue, and every herb, but you disregard justice and the love of God. You should have practiced the latter without neglecting the former.
43Woe to you Pharisees! For you love the chief seats in the synagogues and the greetings in the marketplaces.
44Woe to you! For you are like unmarked graves, which men walk over without even noticing.”
45One of the experts in the law told Him, “Teacher, when You say these things, You insult us as well.”
46“Woe to you as well, experts in the law!” He replied. “For you weigh men down with heavy burdens, but you yourselves will not lift a finger to lighten their load.
47Woe to you! For you build tombs for the prophets, but it was your fathers who killed them.
48So you are witnesses consenting to the deeds of your fathers: They killed the prophets, and you build their tombs.
49Because of this, the wisdom of God said, ‘I will send them prophets and apostles; some of them they will kill and others they will persecute.’
50As a result, this generation will be charged with the blood of all the prophets that has been shed since the foundation of the world,
51from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, all of it will be charged to this generation.
52Woe to you experts in the law! For you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”
53As Jesus went on from there, the scribes and Pharisees began to oppose Him bitterly and to ply Him with questions about many things,
54waiting to catch Him in something He might say.
Luke 11 Verse Notes
Luke 11:1-4
Lawyer's Testing Question
In Luke's narrative, the lawyer's question to Jesus, 'What must I do to inherit eternal life?' is presented as a test. This aligns with other instances in Luke where individuals, including Satan, attempt to test Jesus, and Jesus consistently responds by citing Torah.
Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 2: Samaritans, Priests, and Levites | How History Impacts Parable Interpretation · watch the clip
Luke 11:2-4
Lord's Prayer: Luke's Shorter, Matthew's Metaphorical Debt
Luke's version of the Lord's Prayer is shorter and less refined, aligning with the textual criticism principle that shorter readings are often earlier. However, Matthew's use of 'debts' as a metaphor for 'sins' preserves an earlier feature, which Luke clarifies by changing 'debts' to 'sins,' demonstrating editorial fatigue by not changing the second instance.
Summarized by AI · Did Q Exist? · Lecture 3: The Case for Q · watch the clip
Alternating primitiveness in double tradition sayings
A key argument for Q is that sometimes Matthew, and other times Luke, seems to preserve a more primitive version of a double tradition saying. This is inexplicable if Luke knew Matthew, as Luke's versions would always be expected to be secondary. Examples include the Lord's Prayer and the Beatitude on the Poor, where Luke's version is often considered more original.
Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip
Differences in the Lord's Prayer
The Lord's Prayer, found in both Matthew and Luke, exhibits notable differences. Matthew's version is longer, including phrases like 'Your will be done on earth as it is in heaven' and 'deliver us from evil.' Luke's version is shorter and begins simply with 'Father,' whereas Matthew's begins with 'Our Father who art in heaven.' Matthew also uses 'debts' while Luke uses 'sins' in the petition for forgiveness.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip
The Lord's Prayer in Matthew and Luke
The Lord's Prayer appears in both Matthew and Luke, but with significant differences. Matthew's version is longer and more elaborate, including phrases like 'who art in heaven,' 'thy will be done on earth as it is in heaven,' and 'deliver us from evil.' Luke's version is simpler and shorter. Advocates of the Q hypothesis argue that Luke's version is closer to the original Q source, and Matthew later embellished it, as it is harder to imagine Luke deliberately omitting such meaningful phrases.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 9: Why Are the Gospels So Similar | The Riddle of Q · watch the clip
Minor Agreements Explained by Scribal Harmonization
Minor agreements between Matthew and Luke against Mark, such as a shared half-sentence, can often be explained by scribal harmonization. Later scribes, familiar with both gospels, might intentionally alter one text to align it with the other, especially for well-known passages like the Lord's Prayer. Additionally, authors might independently remove or change elements for similar reasons, such as omitting 'Do not defraud' from the commandments because it's not one of the Ten Commandments.
Summarized by AI · Bart D. Ehrman · YouTube · In Search of Q: The Hypothetical Source for Matthew and Luke · watch the clip
Mark's Omissions of Key Teachings
Matthew and Luke contain significant material not found in Mark, such as the Lord's Prayer and the Beatitudes. If Mark had been written after Matthew or Luke, it would be unlikely for him to omit such important teachings of Jesus. This suggests Mark was earlier and Matthew and Luke added this material, possibly from another source known as Q.
Summarized by AI · Bart D. Ehrman · YouTube · Why Should We Think Mark Was the First Gospel? · watch the clip
Variations in the Lord's Prayer: Debts vs. Trespasses
The Lord's Prayer appears in two different versions in the New Testament: Matthew 6 and Luke 11. Matthew's version uses the term 'debts' (financial obligations) while Luke's uses 'sins' or 'transgressions.' The modern common rendition often combines Matthew's longer form with Luke's 'trespasses,' reflecting a theological preference for God forgiving moral wrongs over financial ones.
Summarized by AI · Bart D. Ehrman · YouTube · Is The Gospel of John Anti-Semitic? · watch the clip
The Q Source: Shared Sayings in Matthew and Luke
Both Matthew and Luke share common material not found in Mark, primarily consisting of Jesus' sayings like the Beatitudes, the Lord's Prayer, and certain parables. Scholars hypothesize an additional source, dubbed 'Q' (from the German 'Quelle' for source), which Matthew and Luke independently utilized, alongside Mark.
Summarized by AI · Bart D. Ehrman · YouTube · The Gospel of Matthew is Pure Brilliance! · watch the clip
The Lord's Prayer and Pythagoras
The Lord's Prayer exhibits similarities with the Golden Verses of Pythagoras, suggesting that its themes and structure were not entirely unique but resonated with existing philosophical and ethical teachings in the ancient world. This indicates a broader cultural context for the development of early Christian teachings.
Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Mostly Fabricated? · watch the clip
Scribal Harmonization of the Lord's Prayer
Early Christian scribes recognized differences between gospel accounts and often altered texts to reconcile them. For instance, Luke's version of the Lord's Prayer is significantly shorter than Matthew's, missing several petitions. Scribes frequently added these missing petitions to Luke's text, demonstrating an early attempt to harmonize the gospels by making them coincide.
Summarized by AI · Bart D. Ehrman · YouTube · Christians Have Known About Gospel Contradictions for 1,800 Years · watch the clip
Luke 11:2
Luke's characteristic use of 'Father' in prayer
In the Lord's Prayer, Luke's use of the single word 'Father' is characteristic of Jesus's prayer style throughout Luke's Gospel, including twice from the cross. This suggests that if Luke knew Matthew's 'Our Father who is in heaven,' he would have intentionally abbreviated it to align with his consistent portrayal of Jesus's direct address to God. This makes Luke's version secondary to Matthew's, rather than more primitive.
Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip
God as 'Our Father' and 'Your Father'
Most often, when Jesus referred to God as 'Father,' he was speaking of God as the father of his followers or even all Jews, using phrases like 'our Father' or 'your Father' (plural). This is exemplified in the Lord's Prayer, indicating that many could have God as their Father, and thus be 'sons of God,' without claiming unique divinity.
Summarized by AI · Paul and Jesus: The Great Divide · Lecture 1: Who Was Jesus According to Jesus? · watch the clip
Luke 11:4
Luke's focus on forgiveness of sins
Luke's consistent emphasis on the forgiveness of sins, evident in stories like the anointing woman (Luke 7:36-50) and the Prodigal Son, provides a clear motivation for him to change Matthew's 'debts' to 'sins' in the Lord's Prayer. This demonstrates Luke's editorial tendency to align material with his overarching theological themes, making his version secondary to Matthew's.
Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip
Jesus' teaching on forgiveness in the Lord's Prayer
In the Lord's Prayer, Jesus instructs his followers to ask God for forgiveness of sins or debts, mirroring their own forgiveness of others who are indebted to them. This teaching emphasizes that human forgiveness of others is a prerequisite for receiving divine forgiveness, rather than the other way around.
Summarized by AI · Luke's Maverick Gospel · Lecture 7: Did Jesus Die for Your Sins? · watch the clip
Jesus' Teaching on Forgiveness
Jesus strongly emphasized forgiveness, aligning with some Jewish thought of his time. In the Lord's Prayer, he teaches followers to ask God for forgiveness of debts as they forgive their debtors, implying forgiveness without requiring payment or penalty. Jesus' teachings in the Gospels focus on repentance and God's willingness to forgive, rather than atonement through sacrifice.
Summarized by AI · Bart D. Ehrman · YouTube · Where Did Original Sin Come From? · watch the clip
Luke 11:5-8
The Judge's Motivation: Annoyance and Threat
The judge ultimately grants the widow's request not out of justice or respect, but because she 'bothers' him (kopos) and he fears she might 'give him an uppercut' (hypopiazo), a boxing term. This motivation highlights the judge's self-interest and the widow's tenacity, echoing the parable of the friend at midnight where persistent asking leads to a favorable outcome despite initial refusal.
Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 4: Persevering Widow and Unjust Judge | How Parables Promote and Demote Women · watch the clip
Luke 11:14
Mute demons and epilepsy in PGM exorcism
A Greek Magical Papyrus spell aims to protect against 'mute demons' and 'every epileptic fit and from all epilepsy.' This highlights the ancient connection between demonic possession and conditions like muteness and seizures, a connection also observed in the New Testament.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 20: Demons and Magic in the Bible (II) · watch the clip
Luke 11:20
Exorcisms as a Sign of the Kingdom of God
Jesus' exorcisms serve a broader purpose beyond individual healing; they signify the arrival of the Kingdom of God. In ancient Judaism, the coming of the Messiah or God's restoration of Israel was associated with the miraculous removal of evil and healing of ailments, making Jesus' acts of casting out demons a communication of this new divine order.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 15: Demons in the New Testament & Early Christianity (I) · watch the clip
Miracles as Signs of the Kingdom
Jesus' miracles in Matthew, Mark, and Luke are not performed to prove his identity as the Son of God, but rather to demonstrate the imminent arrival of God's kingdom. Casting out demons, healing the sick, feeding the hungry, calming storms, and raising the dead all prefigure a world free from suffering, inviting people to prepare for this new reality.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Suffer During His Crucifixion? (Depends Which Gospel You Read!) · watch the clip
Luke 11:24-26
Verbal Agreement in the Return of the Unclean Spirit
Matthew and Luke show significant verbal and structural agreement in the parable of the unclean spirit's return. They not only use the same words but also maintain the same word order and even share the unusual use of a perfect participle, indicating a strong literary connection between them.
Summarized by AI · Did Q Exist? · Lecture 1: The Synoptic Problem · watch the clip
Luke 11:27-28
Authorial Fingerprints in Thomas's Synoptic Parallels
Evidence for Thomas's reliance on the Synoptics can be found in 'reductional authorial fingerprints,' where distinctive stylistic or thematic elements of a Synoptic evangelist appear in Thomas. For example, Thomas 79, which features a woman blessing Jesus's mother and breasts, closely mirrors Luke 11:27-28 in its use of anatomical detail, question-and-answer format, and theology of hearing God's word, indicating Luke's composition and Thomas's adoption of the saying.
Summarized by AI · Bart D. Ehrman · YouTube · Bart Interviews Mark Goodacre about the Gospel of Thomas · watch the clip
Luke 11:29-32
The Sign of Jonah: Repentance in Luke
In Luke's Gospel, Jesus refers to 'the sign of Jonah' as a call to repentance. He states that just as Jonah was a sign to the Ninevites, the Son of Man will be a sign to his generation. The people of Nineveh, despite being Israel's enemies, repented at Jonah's proclamation and will condemn the current generation for their refusal to repent, even when confronted by someone greater than Jonah.
Summarized by AI · Cities of the Bible · Lecture 3: Nineveh · watch the clip
Luke 11:30
Luke's Less Refined Version of the Sign of Jonah
In the account of the sign of Jonah, Luke's version is less clear and less explained than Matthew's. Matthew explicitly connects the sign to Jesus' death and resurrection, while Luke's explanation is ambiguous, suggesting Luke's account is the earlier, less developed version.
Summarized by AI · Did Q Exist? · Lecture 3: The Case for Q · watch the clip