PRAYER FOR WISDOM

1. Christ Teaches How to Pray (Luke 11:1-4) 

2. Christ Teaches Persistence in Prayer (Luke 11:5-10) 

3. The Father Gives the Holy Spirit (Luke 11:11-13) 

Central Truth: Jesus Christ modeled the best way to pray. 

Focus: Reflect on and apply Christ’s teaching about prayer. 

Evangelism Emphasis: Pray for opportunities to win the lost to Christ. 

Text: “Lord, teach us to pray” (Luke 11:1). 

INTRODUCTION 

This lesson provides a detailed examination of the importance of and proper plan for prayer, our approach to prayer, and the result of prayer. A key section focuses on the “Lord’s Prayer.” Technically, this should be known as the “Disciples’ Prayer,” for there is no record of Jesus praying these words. This is, however, the prayer He taught the Twelve, as well as His disciples in the Sermon on the Mount. He is the originator of the prayer; thus, it is called the “Lord’s Prayer.” 

Readers of the Gospels will quickly notice that Matthew’s record of the prayer (6:9-13) is longer than Luke’s (11:2-4). Two observations should be kept in mind. First, no one Gospel writer could record every word and action of Jesus. The result would be enormous (see John 21:25). Each of the writers was writing to a specific audience or Christian community; therefore, those things the Holy Spirit deemed pertinent for the audience were included. At times, this means the record of the activity and words of Christ are selective and brief, especially in Luke. Luke focuses on the intent or core section of the message, rather than the entirety. This leads us to the second observation. Matthew chronicles Jesus’ words to His disciples in detail. It seems logical that Luke’s record precedes Matthew’s. If the Twelve had heard the Sermon on the Mount first, there would be no need to ask Jesus for instruction on prayer. Thus, in the Sermon on the Mount, Jesus took what He had taught the Twelve and expanded it to include other areas of need. 

The importance of prayer cannot be overemphasized. Relationships live or die based on the effectiveness of communication between those in the relationship. Sporadic communication does not cement a relationship. One-sided conversations filled with a laundry list of wants is not prayer. Prayer is often a struggle. It comes easily during times of desperation and despair. The old saying “There are no atheists in foxholes” speaks to this. However, part of being a disciple is being disciplined, which includes praying when inconvenient or the motivation is lacking. Prayer should be incorporated in our lives with more importance, priority, and determination than all the other things which beg for our attention. It is crucial that we keep our relationship with God meaningful and effective. That requires prayer. 

1. CHRIST TEACHES HOW TO PRAY 

A. The Correct Request (Luke 11:1) 

1 And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. 

Someone observed that Jesus spent His life traveling from one place of prayer to the next place of prayer, and He did mighty miracles along the way. This perceptive observation is confirmed in this verse. Thus, a representative of the disciples asked Him to teach them how to pray. Notice, they did not ask Him how to heal the sick (4:38-39), cast out demons (vv. 40-41), raise the dead (7:11-16), calm the storms (8:22-25), or multiply food (9:10-17), all of which they had seen accomplished. They understood the source of spiritual power. The forerunner of Jesus (John the Baptist) modeled this important practice of prayer and taught his disciples the same. 

True discipleship (disciple-making) is a vital, Christ-commanded function of the Church (Matt. 28:19-20). The problem today is, those who compose the Church (individual followers of Christ) often believe someone else (the pastor or another leader) in their congregation should be making disciples. This is not what Christ commanded. We must model what we see in Him! And that is possible only through effective, sincere prayer. 

• Exactly when did the disciples ask Jesus to teach them how to pray? Why is this significant? 

B. When You Pray (Luke 11:2-4) 

2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3 Give us day by day our daily bread. 4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. 

Jesus began His instruction with a presupposition. He did not say “If you pray,” but “When you pray” (NKJV). “When” is known as a particle of time. It is used to disclose an action is going to happen but does not fix the time of the event. It does not depict uncertainty or imply certain conditions must be met prior to the action’s occurrence. Jesus does not set a fixed time or duration for prayer. We should pray when we are most alert and least distracted. For some, that may be the morning; for others, it may be the evening. We must give God our best time and attention whenever that is. 

Jesus also incorporates language that emphasizes our participation. In verse 2, He literally says, “When you yourselves pray for yourselves.” It is an individual, personal action. The disciples perceptively understood they needed to pray for themselves, even though Jesus was also praying for them (John 17:9). We cannot survive on the prayers of others. 

There are different terms translated pray in the New Testament. The particular term in Luke 11:2 underscores two aspects. First, it emphasizes presenting yourself before the presence of God. Through prayer, you are granted access into the throne room of Almighty God (Heb. 10:19-23; Eph. 2:18). Second, this aspect of prayer encourages you to present your requests to God. God can handle anything you bring to Him. He just wants you to bring it to Him and leave it there (Ps. 55:22; 1 Peter 5:7). Further, prayer is a decisive and engaged action (“say” or “speak out”), not to be entered into timidly, but with bold conviction and unwavering faith (Eph. 3:12; Rom. 8:15-17). 

Jesus lays out the foundation and order of our prayers’ content. He is not providing a firm and fast formulary. That is, He does not expect us to recite only these words when we pray. He is providing a model with priorities, petitions, and content that we can incorporate into our personal prayers. 



The first elements distinguish God for who He is and form the basis of our reverent and worshipful approach to His throne. First, our prayers are to be directed to “our Father . . . in heaven.” As our Father, He is our protector and provider. It is from Him that life originates and ends (Gen. 2:7; Jer. 21:8). Heaven is unique in all the universe as the dwelling place of God (Deut. 10:14; Ps. 11:4). This phrase reminds us of whom we are approaching and where He is—and who and where we are. 

Second, His name is to be “hallowed.” The primary meaning of the term used is “to sanctify” or “make holy.” Obviously, we cannot “sanctify” the sacred name. We can, however, present ourselves to Him in a way that acknowledges His radical uniqueness, and we can live in a way that reflects the holiness associated with His name by our actions, speech, and attitudes (Lev. 10:3). In Jewish culture the name is equated with the person; thus, His name (as His presence) is to be treated in a reverent manner. 

Third, “Your kingdom come” and “Your will be done” (Luke 11:2 NKJV) express a desire for the righteousness, peace, and perfect will of God to reign over all the earth (Isa. 2:2-5). It starts in us. 

The next section of the prayer addresses our needs (Luke 11:3), beginning with a request for “our daily bread.” It is right to petition God for physical and social needs. However, the language here emphasizes a dependency on God for all our needs, physical and spiritual, which includes our need for the Bread of Life (John 6:44-51). Further, the emphasis is on a day-by-day dependency, much like Israel’s reliance on the provision of manna in the desert (Ex. 16:15-30). We cannot approach God with the intent of “storing up enough of God” to last until the next crisis or until we have time to work Him into our busy schedules. 

The next petition addresses forgiveness of our sins (Luke 11:4). This element seeks release from sin’s destructive presence and the accompanying penalties. Jesus is addressing those who have chosen to follow Him. At salvation, we are transformed from sinners at enmity with God to saints (those called out of sin and its destruction and called unto God, being forgiven and transformed). Scripture is clear that we are no longer sinners. Paul, listing a litany of offenses against God, emphatically declares, “And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (1 Cor. 6:11 NKJV). However, we are not perfect and we fail God. These occasional sins (we have been set free from a lifestyle of sin) must be addressed in prayer. Jesus adds an important, nonnegotiable element: if we want to be released from our offenses, we must release others as well who have offended or wronged us (literally, “owe us something,” Luke 11:4). Our forgiveness is a choice of the will (Matt. 18:21-22; Eph. 4:32); feelings follow the decision. 

The final petition can be difficult to understand. God does not tempt anyone with sin (James 1:13). Yet, we are instructed to pray, “Do not lead us into temptation” (Luke 11:4 NKJV), which means, “Lead us away from temptation.” Temptation can also be translated as a “trial” (1 Peter 1:6 NKJV) or “proving” (2 Cor. 13:5). The prayer then becomes one of seeking strength during intense trials or proving what we are made of. Faith untested is useless faith (James 1:2-4). Thus, we should pray, “Don’t let us yield to temptation” (NLT) when the enemy comes our way to weaken our faith and affect our place in the Kingdom. 

Speaking to God 

Whoever only speaks of God, but never or seldom to God, easily leases body and soul to idols. The Christian thus places his whole future in jeopardy by a stunted prayer life.—Carl. F. H. Henry 

2. CHRIST TEACHES PERSISTENCE IN PRAYER 

A. Persistence Is Crucial (Luke 11:5-8) 

5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. 

Jesus uses two parables (vv. 5-8, 11-12) to underscore the importance and effectiveness of prayer, and to reveal a proper mind-set when we pray. In the first parable, He uses the example of a person receiving an unexpected guest, an empty cupboard, but having a friend living next door (vv. 5-6). Guests, even unexpected ones, were treated with utmost respect and hospitality (Gen. 18:1-8). A host did whatever was necessary to accommodate a guest, including waking up a next-door neighbor to secure food. Most homes during the first century consisted of one room. Everyone slept in the same room and often in the same bed, as here (Luke 11:7). So, any movement affected everyone, including children, who may not go back to sleep easily. The reluctance is therefore understandable. 

Jesus teaches us there is a necessary attribute in prayer (v. 8). A friend may not be moved by our condition but can be moved by our importunity, which can be translated “persistence and boldness” (Amp.). The idea is throwing aside all pride and concern for reputation, laying bare our soul and the situation, and tenaciously praying until we receive what we need (18:1-8). He is not teaching that God will ignore us unless we do this. He is teaching we must be so focused and determined in our prayers that we pray as if He will not answer unless we take prayer this seriously. The focus is on our part of the process. It is not designed to change God, but to change us. 

• How is God like the homeowner in this parable? 

B. Persistence Rewarded (Luke 11:9-10) 

9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 

Jesus further emphasizes the need for persistence with a teaching interjected between the two parables. “I say unto you” is a common formulary in the teaching of Jesus that highlights His authority and the importance of what is to follow. It serves in similar function to the Scriptural use of “therefore.” In each of the actions we are commanded (ask, seek, knock), the emphasis is on a continual action until the proper response occurs. 

First, “ask” (or “keep on asking”) focuses specifically on the need, rather than the person asking or the person being asked. This is not minimizing God’s position as the Giver of all things (1 Tim. 6:17). That issue is settled in the beginning of the Lord’s Prayer. Nor does it diminish our part in the process, which is established in the first parable above. It is instruction for us to avoid getting so caught up in the process that we fail to focus on the need. Far too often, prayers are a rambling wish (or complaint!) list, rather than a penetrating interaction with the King that has a specific goal in mind. 

“It shall be given you” opens up three distinct aspects of persistent, specific prayer. The first aspect of the response to our prayers is found in what is known as a divine passive. That is, the answer to the prayer comes from God, not us. It shall be “given,” or “released,” to us; it is not something we earn. The direct implication is, we will receive what we need. The second aspect is if we focus on the need with a proper relationship and attitude, God will help us see the real need. What we often think we need is not what God knows is in our best interests. However, through proper prayer, He will allow us to pray for and receive the true need, not just our initial request (Matt. 6:8; Rom. 8:26-27). The third aspect is “it shall be given.” This is the future tense, which means we may not immediately receive what we ask for. It does not, however, preclude an immediate answer. Faith truly is the foundational existence of things hoped for (Heb. 11:1) and endures until completion (Matt. 21:22). Some prayers require time, but we can be sure that present actions always produce future results. 

Second, Jesus instructs us to “seek” (or “keep on seeking”). We are to strive toward an intended goal that we may or may not fully comprehend presently. For example, there are times we need to focus solely on seeking God’s presence (Jer. 29:13; Isa. 55:6-7). There may be other times when we search for answers (Prov. 2:1-5). A change of heart may be necessary, at times (see Zeph. 2:1-3). Or, we may seek for a specific answer to our prayers (1 Sam. 1:17). We will find what we seek for, but it may be quite an adventure. 

Third, we are commanded to “knock” until the door is opened (or “keep on knocking”). The inference is, we should continue to pursue access until we enter into the presence of the Lord. This includes “pressing through” to the next level of our spiritual journey (see Matt. 26:39). We grow or we die. It is not a lonely adventure, however, as Jesus is standing on the other side of the door, seeking access to our hearts and, thus, the Church (Rev. 3:20). Our prayers are so precious to God that they are offered as incense upon the heavenly altar (5:8; 8:3-4). Prayer is a continual asking, seeking, and knocking until we stand in the throne room of God. God wants to answer our prayers. Jesus confirms this in Luke 11:10. Our emphatic and intentional repetition in prayer will not be ignored. 

Persistence Speaks 

One of the principal reasons Christians do not persist in praying is the tacit conviction that prayer does not really change anything. . . . Our persistence in prayer reflects how much we trust that God is able, willing, and ready to answer whenever we call on Him for help.—Kelvin Ononghha, Ministry Magazine 

3. THE FATHER GIVES THE HOLY SPIRIT 

A.  Requests and Answers (Luke 11:11-12) 

11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12 Or if he shall ask an egg, will he offer him a scorpion? 

Over the years, some “spiritual teachers” have cautioned disciples to be careful about petitioning God. Their belief is God may give us something that may not be good for us. Or, if we approach God with our failures, He will expose them for all to see. This view implies it is better to abstain from asking than to receive something that may negatively alter our lives. This is a flawed view of the character and nature of God and ignorance of the New Testament. The second parable in this passage dispels that line of unbiblical teaching (vv. 11-12). Jesus, appealing to the love a father has for a child, observes that no true father would give a child something harmful (a serpent or a scorpion), when something necessary has been requested (a fish or an egg). 

Prayer Paths 

In one region of Africa, new converts to Christianity were very diligent about praying. Each had a designated place where they went to pray alone. Private footpaths through the brush led to these “prayer rooms.” When grass began to grow over one of these trails, it was evident the person to whom it belonged was not praying regularly. These new Christians were concerned for each other’s spiritual welfare. Whenever anyone noticed an overgrown “prayer path,” he or she would go to the person and lovingly warn, “Friend, there’s grass on your path!”—Adapted from Our Daily Bread, November 18, 1996 

B. Gift of the Spirit (Luke 11:13) 

13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him? 

Following the parable concerning a child’s request for food, Jesus contrasts human nature to that of the Father. “If you then, being evil” can seem a bit harsh at first glance. Evil usually carries the connotation of “wicked,” “morally depraved,” or “malicious.” However, the term used here also refers to those in a “fallen state or condition.” As followers of Christ, we live in the tension between the already-not-yet dynamic (Heb. 2:8). We have been redeemed from sin and destruction (Titus 2:14), but we have not yet been glorified (Phil. 3:20-21). That is, we live in a fallen world, severely affected by sin’s presence. Yet as Christians, we and all creation are eagerly anticipating the time when the effects of sin will be fully eradicated and we will be with Him and like Him (Rom. 8:18-23; 1 John 3:1-3). Even in this fallen world, we still “know how to give good gifts” to our children (Luke 11:13). 

Jesus continues the contrast between earthly fathers and the heavenly Father with an emphasis on “how much more” our heavenly Father provides “to those who ask Him” (NKJV). The “Holy Spirit” the Father gives to His children is much more valuable. A parallel version of this verse states the Father will “give good things to those who ask Him” (Matt. 7:11 NKJV). There is no discrepancy between the two verses, as the Holy Spirit is certainly a “good gift” to receive. 

This gift is fulfilled in two ways. First, in the order of salvation (the processes and events that take place when we call on the name of the Lord for salvation), the Spirit baptizes us into the body of Christ (1 Cor. 12:13) and seals us as God’s own possession (Eph. 1:13). This is the indwelling of the Spirit in every believer (Rom. 8:9). He is a creative, life-giving force (Gen. 1:2; Job 33:4), who inspires us to accomplish great things for God (Judg. 3:10). He sanctifies us (1 Cor. 6:11), provides guidance (John 16:13), and does a host of other things too numerous to include here. 

Second, Christ baptizes us with the Spirit (John 1:33). This is the infilling of the Spirit (Acts 2:1-4), which does not make us “more saved” as a follower of Christ, but prepares and empowers us to accomplish His mission (Luke 24:49; Matt. 29:18-20). This infilling also allows us access to a form of communication beyond our mental capacity (Rom. 8:26-27) and enables us to be more like Christ (Jude 20). His presence in our life is not optional (Eph. 5:18). We have a task to fulfill, and we cannot accomplish it without the Spirit (Acts 1:8). 

A side note is in order. Even in this day, some attempt to make a false dichotomy or division between the “Holy Spirit” and “Holy Ghost.” There is no distinction in Scripture. The term “Holy Ghost” never appears in the Old Testament, but “Holy Spirit” does (Ps. 51:11; Isa. 63:10-11). The same word (ruach in the Old Testament; pneuma in the New Testament) is translated both ways (“ghost” and “spirit”), even in the King James Version. Here, the KJV utilizes “Spirit.” It can be a matter of personal preference to use one term over the other, and that is perfectly fine, but to imply that one term is more spiritual than the other is to do a disservice to Scripture and, thus, the Spirit himself who inspired the Word (Acts 1:16; 2 Peter 1:19-21). 

• How should our prayer life reflect that God is our heavenly Father? 

PRIORITIZE PRAYER 

Jesus’ teaching on prayer applied to His twelve disciples in the first century and applies to all of His disciples today. Jesus calls for our fully engaged, boldly confident, and faith-filled participation. Prayer is not optional (1 Tim. 2:8), and it does affect outcomes (James 5:16). There are times our prayers may change the world; there are times our prayers may change only us. Followers of Christ must learn to pray like He taught and exemplified through His own life. We must learn to press through the current distractions until we are in the presence of the One who can answer our needs. 

Daily Devotions  

M.  Determined Prayer (Genesis 32:22-32) 

T.  Earnest Prayer (1 Samuel 1:9-18) 

W.  Courageous Prayer (Daniel 6:4-11) 

T.  Receive the Spirit (Acts 19:1-7) 

F.  Pray in the Spirit (Romans 8:26-28) 

S.  Effective Prayer (James 5:13-18) 

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.