Luke 11:1-4 · Bible study
Luke 11:1-4 Commentary: Why We Pray
Greek · 11 what the commentators say
Meaning in one sentence
Explore the Lord's Prayer in Luke's account: the disciples' request, the meaning of daily bread, forgiveness, and deliverance from temptation.
Research Summary
- Meaning: A model prayer addressing God as Father, focused on God’s glory and our daily need for bread, forgiveness, and deliverance.
- Key words: Father (πατήρ), hallowed (ἁγιασθήτω), daily (ἐπιούσιον), forgive (ἄφες), temptation (πειρασμόν), evil one (πονηροῦ).
- Main debate: Whether this is the same occasion as Matthew 6’s Lord’s Prayer, and the exact meaning of ἐπιούσιος (“daily” or “for the coming day”).
- Theological theme: Trust in God as Father, dependence for daily needs, forgiveness as a community practice, and reliance on God in testing.
- Best use: As a pattern for personal and corporate prayer; to be prayed together and used to shape our own prayers.
Translation Comparison
BSB Berean Standard Bible 2020
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.’”
WEB World English Bible 2000
1When he finished praying in a certain place, one of his disciples said to him, “Lord, teach us to pray, just as John also taught his disciples.”
2He said to them, “When you pray, say, ‘Our Father in heaven, may your name be kept holy. May your Kingdom come. May your will be done on earth, as it is in heaven.
3Give us day by day our daily bread.
4Forgive us our sins, for we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, but deliver us from the evil one.’”
KJV King James Version 1769
1And 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.
2And 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.
3Give us day by day our daily bread.
4And 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.
ASV American Standard Version 1901
1And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples.
2And he said unto them, When ye pray, say, Father, Hallowed be thy name. Thy kingdom come.
3Give us day by day our daily bread.
4And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation.
YLT Young's Literal Translation 1898
1And it came to pass, in his being in a certain place praying, as he ceased, a certain one of his disciples said unto him, `Sir, teach us to pray, as also John taught his disciples.'
2And he said to them, `When ye may pray, say ye: Our Father who art in the heavens; hallowed be Thy name: Thy reign come; Thy will come to pass, as in heaven also on earth;
3our appointed bread be giving us daily;
4and forgive us our sins, for also we ourselves forgive every one indebted to us; and mayest Thou not bring us into temptation; but do Thou deliver us from the evil.'
Darby Darby Bible 1890
1And it came to pass as he was in a certain place praying, when he ceased, one of his disciples said to him, Lord, teach us to pray, even as John also taught his disciples.
2And he said to them, When ye pray, say, Father, thy name be hallowed; thy kingdom come;
3give us our needed bread for each day;
4and remit us our sins, for we also remit to every one indebted to us; and lead us not into temptation.
Douay-Rheims Douay-Rheims Bible 1899
1And it came to pass that as he was in a certain place praying, when he ceased, one of his disciples said to him: Lord, teach us to pray, as John also taught his disciples.
2And he said to them: When you pray, say: Father, hallowed be thy name. Thy kingdom come.
3Give us this day our daily bread.
4And forgive us our sins, for we also forgive every one that is indebted to us. And lead us not into temptation.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 11:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions generally agree that Luke 11:1-4 records a separate occasion from the Sermon on the Mount (Matthew 6). Gill and Calvin note that the request arises because the disciples had just watched Jesus pray and knew John the Baptist had given his followers a form of prayer. The prayer itself is a pattern, not a rigid liturgy (Wesley). Its structure is clear: an address to God as Father, three petitions focused on God's glory (hallowed name, coming kingdom, done will), and three petitions for human needs (daily bread, forgiveness, deliverance from temptation). Luke's version is shorter, lacking the doxology and some clauses found in Matthew (JFB). The meaning of the Greek word epiousion, translated “daily,” is the most debated term (Vincent). On forgiveness, Barnes and Wesley agree that our forgiving others does not earn pardon but prepares the heart to receive it. The petition about temptation safeguards against the idea that God entices to sin (Vincent cites James 1:13). Across these points, the prayer remains a gift that anchors believers in trust and community.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Separate occasion (most scholars): Different context in Luke 11:1-4 vs. Matthew 6; shorter form; request from disciples.
- Same teaching repeated (some conservatives): Similar wording; Jesus may have taught it more than once; the core is identical.
- Epiousion as 'bread for the coming day': Derivation from ἐπιοῦσα (the coming day) suggests eschatological or Eucharistic bread.
- Epiousion as 'daily' or 'necessary': Traditional understanding; supported by most English translations and liturgical use.
What is clear: Jesus gave this prayer as a pattern for his disciples, teaching them to address God as Father, to seek his glory and provision, to forgive others, and to depend on him in times of testing.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Same occasion as Matthew 6? | Most commentators (Calvin, Gill, JFB) regard this as a separate occasion due to the different context and shorter form. | Some readers see it as a second delivery of the same teaching; others (Cambridge Bible) note that Luke's version lacks some petitions, suggesting a different setting. |
| Meaning of 'daily bread' (ἐπιούσιος) | It refers to the bread we need for sustenance, whether physical or spiritual. | Protestants and Catholics largely take it as daily physical provision; some (e.g., Vincent cites Lightfoot) see it as 'bread for the coming day' or even the Eucharist. The derivation is debated (from ἐπὶ + οὐσία or ἐπιοῦσα). |
| Interpretation of 'lead us not into temptation' | God does not tempt anyone to sin (James 1:13). The petition asks to be kept from trials that would lead to sin. | Some traditions (e.g., Reformed) emphasize testing as a means of sanctification; others (early church via Clarke) see a specific plea for protection from the devil. The Greek πειρασμόν can mean testing or temptation. |
| Forgiveness: cause or condition? | Our forgiveness of others is essential for receiving God's forgiveness. | Roman Catholic theology sees this as a condition for forgiveness (the Our Father is part of penance); Protestant commentators (Barnes, Wesley) stress that forgiving others does not merit forgiveness but is the disposition without which God cannot forgive. |
| Inclusion of 'Your will be done' in Luke | The petition is found in many manuscripts but omitted in some early ones (e.g., Sinaiticus, Vaticanus). | Textual critics debate whether it was original to Luke or a later harmonization with Matthew. Modern editions often include it in brackets. |
Historical & Cultural Context
Jewish teachers in the first century often gave their disciples a distinctive form of prayer, a badge of belonging to a particular school. John the Baptist had done this (Calvin). The request in Luke 11:1 reflects that custom. The setting is vague (“a certain place”), but Lange suggests the Mount of Olives near Bethany, following Jesus’ visit to Mary and Martha. Luke frequently shows Jesus at prayer: at his baptism, before choosing the apostles, at the transfiguration (Luke 6:12; 9:28). The disciples were struck by the quality of his prayer life and wanted instruction.
The prayer itself echoes Jewish prayers like the Kaddish (“May his great name be hallowed . . . may he establish his kingdom”) but with striking intimacy: “Father” (pater) reflects the Aramaic Abba, a term of close family trust. The word for “daily” (epiousion) is rare, used in ancient Greek only here and in Matthew 6:11. Thayer defines it as “bread for the coming day” or “bread sufficient for each day.” The petition for forgiveness uses two images: “sins” (hamartias, missing the mark) and “indebted” (opheilonti, owing a debt), blending moral failure with relational obligation (Vincent). The clause “bring us not into temptation” uses eisenegkēs, which means “do not bring us into”; Vincent prefers “bring” over “lead,” because God does not entice to sin (James 1:13). Some early Christians, cited by Lightfoot via Clarke, saw this as protection from the devil’s overt attacks. The prayer lands on a plea for deliverance from tou ponērou, either “evil” or “the evil one,” a phrase that the early church often understood personally.
Culturally, this prayer teaches God’s people to live in day-by-day dependence, to forgive as they have been forgiven, and to trust that God will not abandon them in testing. It is a prayer for the whole community: “our” Father, “our” bread, “we” forgive. No one prays alone.
Textual Notes
The Lukan version of the Lord’s Prayer is shorter than Matthew’s. Some early manuscripts (Papyrus 75, Codex Vaticanus, Codex Sinaiticus) omit “Your will be done on earth as it is in heaven” and “but deliver us from evil” in Luke 11:2-4. These clauses appear in later manuscripts, probably added by scribes to harmonize with Matthew 6:9-13. The doxology (“For yours is the kingdom…”) is absent in the earliest copies of both gospels. The evidence suggests Luke preserves a simpler form of the prayer, while Matthew’s version may reflect the liturgical usage of an early Christian community.
Reception History
From the early church onward, the Lord’s Prayer has been central to Christian worship. The Didache (c. AD 100) instructs believers to pray it three times a day. It was taught to catechumens before baptism and used in the Eucharistic liturgy. Church fathers such as Tertullian, Cyprian, and Augustine wrote commentaries, calling it a “compendium of the gospel.” In the medieval period, it was memorized in Latin and used in private devotion. The Reformers, including Luther and Calvin, emphasized it as a pattern for prayer and a confession of faith. Today it is recited by nearly all Christian traditions, a shared bond across denominations.
Preaching This Verse
Three-Point Outline
- Pray with Reverence. Address God as Father; hallow his name; seek his kingdom and will first. Prayer begins with God, not us.
- Pray with Dependence. Ask for daily bread, forgiveness, and deliverance. We cannot sustain ourselves; we need God for the simplest good.
- Pray with Community. “Our” Father, “our” bread, “we” forgive. The prayer binds us to others; we cannot pray it honestly while holding a grudge.
Five-Point Outline
- Address: “Our Father in heaven”, intimate yet reverent.
- Petitions for God’s Glory: Hallowed name, coming kingdom, done will.
- Petition for Daily Bread: Trust for today’s needs, not tomorrow’s anxieties.
- Petition for Forgiveness: Release others so we can receive release.
- Petition for Deliverance: Lead us away from testing; rescue us from evil.
Illustration Hooks
- A child at the table asking a parent for bread; the parent already knows, but the asking builds trust.
- Forgiving a friend who broke a promise, remembering that you too have been forgiven much.
- Standing at a crossroads where a choice looks tempting but wrong, and praying for a way out.
Questions Your Congregation Is Asking
- “Should I only use the Lord’s Prayer, or can I pray other prayers?”
- “What does ‘daily bread’ mean when I have more than enough?”
- “Does God lead people into temptation? Why would we ask him not to?”
Leading a Discussion
The disciples saw Jesus praying and asked him to teach them. He gave them words that shape the heart. This prayer is both a prayer to pray and a pattern for all prayer. It grounds us in relationship with God as Father and with one another as forgiven siblings. Use these questions to open the passage together.
Discussion Questions
- Why do you think the disciples asked Jesus to teach them to pray? What does their request tell us about their spiritual hunger?
- Why does Jesus begin with “Father”? How does that change how you approach prayer?
- What would it look like for God’s name to be “hallowed” in your daily life, at work, school, or home?
- The petition for daily bread is about physical needs. How does this challenge worry about the future?
- Why does Jesus connect our forgiveness of others with God’s forgiveness of us? What happens when we struggle to forgive?
- What kinds of temptation or testing do you face? How does this petition guide you to respond?
- How does praying “our” instead of “my” change how you think about prayer and the church?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 10:17 | Yahweh, you have heard the desire of the humble. You will prepare their heart. You will cause your ear to hear, |
| Psalms 19:14 | Let the words of my mouth and the meditation of my heart be acceptable in your sight, Yahweh, my rock, and my redeemer. |
| Luke 6:12 | In these days, he went out to the mountain to pray, and he continued all night in prayer to God. |
| Luke 9:18 | As he was praying alone, the disciples were near him, and he asked them, “Who do the multitudes say that I am?” |
| Luke 9:28 | About eight days after these sayings, he took with him Peter, John, and James, and went up onto the mountain to pray. |
| Luke 22:39 | He came out and went, as his custom was, to the Mount of Olives. His disciples also followed him. |
| Luke 22:45 | When he rose up from his prayer, he came to the disciples and found them sleeping because of grief, |
| Romans 8:26 | In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can’t be uttered. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Calvin's Commentaries Reformed 1564
Calvin declines to argue about whether Christ gave the prayer once or twice. Instead he notes that John the Baptist also taught his disciples a form of prayer, likely because the religious state of the Jews was so corrupted that few knew how to pray properly. John may have drawn from Scripture a prayer suited to the approaching redemption.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible commentator highlights four qualities that make the Lord's Prayer unique: its tone of holy confidence in addressing God as Father, its absolute unselfishness by using the plural, its entire spirituality with only one petition for earthly bread, and its simplicity accessible to anyone. He also observes that the differences between Luke's and Matthew's versions are strong evidence the Gospels were written independently of each other.
Gill's Exposition of the Bible Baptist 1748
Gill argues that the verbal differences between the versions of this prayer in Matthew and Luke prove it was never intended as a fixed form to recite. Instead, Christ gave it as a pattern or directory for prayer. While the petitions resemble those used by devout Jews, Christ adapted and improved them, not to authorize set forms but to guide his disciples.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that this disciple may have missed the Sermon on the Mount, so Jesus gives a form of prayer adapted to daily needs, widening Matthew's "this day" to "day by day." The missing doxology in Luke may indicate Jesus left it open, though the Church filled it from familiar Jewish doxologies.
Vincent's Word Studies Evangelical 1887
Vincent acknowledges extensive debate over the Greek word for daily bread but defends the traditional rendering. He argues that praying for tomorrow's food does not contradict Jesus' command against anxiety, since banning such prayer would also forbid praying for any food at all.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the Lord's Prayer as the distinctive badge of a true Christian, just as Jewish masters gave their followers a short prayer as a mark of discipleship. He insists we must both imitate this prayer and use it as a set form, and explains that forgiving others does not earn God's pardon but removes the obstacle that would otherwise make it impossible.