{"id":25392,"date":"2022-09-24T11:04:58","date_gmt":"2022-09-24T16:04:58","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-115-2\/"},"modified":"2022-09-24T11:04:58","modified_gmt":"2022-09-24T16:04:58","slug":"exegetical-and-hermeneutical-commentary-of-luke-115-2","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-115-2\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Luke 11:5"},"content":{"rendered":"

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; <\/i><\/b><\/h3>\n

5<\/strong>. shall go unto him at midnight<\/em> ] Orientals often travel at night to avoid the heat. Although idle repetitions in prayer are forbidden, persistency and importunity in prayer wrestling with God, and not letting Him go until He has blessed us are here distinctly taught (see Luk 18:1-8<\/span>), as they also were in the acted parable of our Lord’s apparent repulse of the Syro-Phoenician woman, Mat 15:27-28<\/span>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

And he said unto them … – <\/B>Jesus proceeds to show that, in order to obtain the blessing, it was necessary to persevere in asking for it. For this purpose he introduces the case of a friends asking bread of another for one who had come to him unexpectedly. His design is solely to show the necessity of being importunate or persevering in prayer to God.<\/P>

At midnight – <\/B>A time when it would be most inconvenient for his friend to help him; an hour when he would naturally be in bed and his house shut.<\/P>

Three loaves – <\/B>There is nothing particularly denoted by the number three in this place. Jesus often threw in such particulars merely to fill up the story, or to preserve the consistency of it.<\/P>

My children are with me in bed – <\/B>This does not necessarily mean that they were in the same bed with him, but that they were all in bed, the house was still, the door was shut, and it was troublesome for him to rise at that time of night to accommodate him. It should be observed, however, that the customs of Orientals differ in this respect from our own. Among them it is not uncommon indeed it is the common practice for a whole family – parents, children, and servants – to sleep in the same room. See The Land and the Book, vol. i. p. 180. This is not to be applied to God, as if it were troublesome to him to be sought unto, or as if he would ever reply to a sinner in that manner. All that is to be applied to God in this parable is simply that it is proper to persevere in prayer. As a man often gives because the request is repeated, and as one is not discouraged because the favor that he asks of his neighbor is delayed, so God often answers us after long and importunate requests.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Luk 11:5-8<\/span><\/p>\n

Which of you shall have a friend<\/em><\/p>\n

Importunity in prayer<\/strong><\/p>\n


I.<\/strong><\/p>\n

A CASE SUPPOSED. If reluctant and hard-hearted men thus yield to the influence of importunity, how much more will the blessed God, who delights in bestowing benefits upon the needy, grant the requests of those who call upon Him! <\/p>\n


II. <\/strong>AN EXHORTATION ADDRESSED. <\/p>\n

1.<\/strong> The true nature of prayer. It is simply a matter of asking and receiving. There are some who view prayer altogether in reference to its influence upon the minds of those who engage in it. That it has such an influence is undoubted; but over and above its soothing, elevating, purifying effects, there are direct and positive blessings to be looked for in answer to our requests. The labour of the husbandman is beneficial to him; in itself it is so; being conducive to his health and strength–to the invigoration of his powers both of body and mind. But it is not on that account that he labours. He expects an actual crop; and he goes forth and sees, first the blade, then the ear, and then the full corn in the ear. And so with prayer. <\/p>\n

2.<\/strong> The proper spirit of prayer. Earnestness and importunity. If the arrow of prayer is to enter heaven, we must draw it from a soul full bent. <\/p>\n

3.<\/strong> The certain success of prayer. <\/p>\n


III. <\/strong>A TOUCHING ARGUMENT EMPLOYED. HOW much more? As much more as God is higher than man; as much more as God is holier than man; as much more as God is better than man–so much more will He give the Holy Spirit to them that ask Him. (Expository Outlines.<\/em>)<\/p>\n<\/p>\n

Importunity in prayer<\/strong><\/p>\n

IMPORTUNITY WANTS SOMETHING. We have literally nothing in the house. Our only resource is to ask our friend to supply us, and, through us, our needy guest. God is our friend. Asking is prayer. <\/p>\n


II. <\/strong>IMPORTUNITY GOES TO GOD. Pray when you feel want. Do not put off. It would not answer for the host to wait until morning. It was midnight, true. But the traveller had come at midnight, at this unseasonable hour stood famished in the hall, might die before morning. He must go to-night. He must make haste. <\/p>\n


III. <\/strong>IMPORTUNITY CANNOT BE PUT OFF. At first it may seem to fail to get Gods ear. But it calls still, until He answers. And having done this, it may seem to be rebuffed, as by a voice from within, Trouble me not I cannot rise and give thee, so that it will be tempted to retire without its answer. But if it has an earnest, pressing case, it will not retire. The subject of delay in answers to prayer may not be fully understood by the wisest. By some it is most imperfectly apprehended. We have misconceptions of God. These may lead Him to delay. Such a misconception is seen in the form of the prayer in our parable, Lend me three loaves. God does not lend, He gives. His is not a niggardly heart, grudging its bounty; He gives freely. As it would wound a mother to have a child say, Mother, lend me some bread, and she would, if she truly and wisely loved the child, devise some way to teach him that a mothers is not a lending but a giving love; so it must be with God. Again, though there is true want in our hearts, it may not be as heartily expressed and as confiding as God wishes. Ask heartily. <\/p>\n


IV. <\/strong>IMPORTUNITY IS SPECIFIC. How specific this man is in stating his case! He wastes no words. A friend of mine, out of his way, is come to me, and I have nothing to set before him. It is well to pray for all mankind, for all the Church, for large and comprehensive objects, but pray specifically for a friend of mine. He stands at your door. The petition here was as definite as the statement of the case. Friend, lend me three loaves. It was a large supply. One for the friend, says a quaint writer, one for himself, and one to spare. He meant to ask for enough. Fix the request at a large amount, but make it definite. If bread is what you want, ask for bread; if you want three loaves, pray for three; if you mean them for your friend out of the way, put in his name, tell who he is, and God will be pleased, if it is not lightly done, an irreverent smartness in prayer, but the fervent simplicity of an agonizing desire. <\/p>\n


V. <\/strong>IMPORTUNITY IS EXPECTANT. Believe that ye receive, and ye shall have. This simple-hearted man knocking at his friends door, has not admitted the idea into his mind of going home without the bread. Foster the high trust, which ever lives in expectation from God. Such faith He honours. A very worldly man was an object of prayer With his wife. Their little daughter became a Christian; at once she entered into her mothers desires, and joined her in the prayer that her father might be con verted. Her faith was remarkably simple. She read the direction to us to believe that when we ask for the Holy Spirit we shall receive. She believed; she said to her mother, Father will be converted. One evening he did not return home at his usual hour. An hour passed, two hours. His wife became anxious, then alarmed. The little girl said, Why, mother, hes going to come home a Christian to-night. I prayed that he might. The mother smiled sadly at what she looked upon as the childs ignorant simplicity. The hour grew late, still he came not. The mother said, I must sit up for him. The child replied, Why, hes all safe, mother; we ought to trust God and go to bed. She went to bed. When the father, at midnight, came, and told his wife how he had found Christ, and, later, they stood in tearful joy looking upon the sleeping face of their little daughter, the child waked and seeing them, before either could speak, with a glad cry exclaimed, There, mamma, didnt he come home a Christian? Oh, for the spirit in us all of that praying child! <\/p>\n


VI. <\/strong>FINALLY, IMPORTUNITY PREVAILS. All true prayer is answered. The Bible has but one teaching on this subject, experience but one trustworthy lesson. Thirty-four special prayers are given in the Scriptures; every one was answered. It is not promised that the answer will come at once; the tenor of Scripture is to the contrary conclusion. The answer is speedy from Gods point of view; with Him one day is as a thousand years. But we are taught to wait upon God, to wait patiently for Him, to be importunate. (G. R.Leavitt.<\/em>)<\/p>\n<\/p>\n

Importunity in prayer<\/strong><\/p>\n


I. <\/strong>THE REASONABLENESS AND INCUMBENCY OF IMPORTUNITY. <\/p>\n

1.<\/strong> The reasonableness and incumbency of importunity in prayer appear from the majesty and holiness of that Being whom we address, contrasted with our own weakness and sinfulness. The depth of feeling and anxiety for success with which we approach to ask a favour of a fellow creature, bear a proportion to his dignity and worth: what reverence, then, what fervour, what earnestness and perseverence of supplication, become us in drawing near to the King of kings, and Lord of lords! <\/p>\n

2.<\/strong> The reasonableness and incumbency of such importunity will further appear, if we consider the great value of the deliverances and positive blessings we implore. I speak here, of course, chiefly of spiritual deliverances and blessings. What more reasonable than that our anxiety and perseverance of pursuit should be regulated by the value of the objects we have in view? We should, unquestionably, grudge that earnestness and continuance of application to avert a trifling evil, or to obtain a trifling advantage, which we should yet think well spent to save our life, or to gain a kingdom. But, let us only think of the importance of the spiritual deliverances for which we pray to God–deliverance from destructive ignorance, error, unbelief, guilt, and pollution–deliverance from the curse of God now, and from the wrath to come–deliverance from everlasting misery–and then let us ask ourselves with what importunity we ought to pray for such deliverances. How will the man cry for help who perceives the surrounding tide approaching to overwhelm him! but how much more should we cry to God to save us from being drowned in eternal destruction and perdition? <\/p>\n


II. <\/strong>ENCOURAGEMENTS TO IMPORTUNITY IN PRAYER. <\/p>\n

1.<\/strong> It tends to prepare the mind for the blessings asked, and even is often the actual enjoyment of them. The Lord prevents, that is, anticipates, us with the blessings of goodness; and while we are praying, as well as when we are musing, the fire of devotion burns. <\/p>\n

2.<\/strong> Again, such prayer has the promise of being answered. The general command to pray implies a general promise of a favourable answer. But there are many particular and express promises of this kind, especially to those who pray with earnestness and perseverance (see Luk 11:9<\/span>). <\/p>\n

3.<\/strong> Consider, too, for your further encouragement, some of the many scriptural examples of the success of importunate prayer. Suffer me now, in conclusion, solemnly to ask, Are you given to such importunity in prayer? (James Foote, M. A.<\/em>)<\/p>\n<\/p>\n

Importunity in prayer<\/strong><\/p>\n


I. <\/strong>THE CASE STATED. <\/p>\n

1.<\/strong> The appeal. <\/p>\n

(1)<\/strong> To whom made. To a friend. <\/p>\n

(2)<\/strong> When made. At midnight. <\/p>\n

(3)<\/strong> How made. Definitely. Lend me three loaves. <\/p>\n

2.<\/strong> The argument. <\/p>\n

(1)<\/strong> The fact of need. <\/p>\n

(2)<\/strong> The relationship implied. You are my friend. <\/p>\n

3.<\/strong> The response. <\/p>\n

(1)<\/strong> Most discouraging. <\/p>\n

(a)<\/strong> The attitude of the respondent discouraging. He from within. <\/p>\n

(b)<\/strong> The spirit of the respondent discouraging. Trouble me not. <\/p>\n

(c)<\/strong> The argument of the respondent discouraging. The door is now shut, &c. <\/p>\n

4.<\/strong> The appellants success. <\/p>\n

(1)<\/strong> Negatively. <\/p>\n

(a)<\/strong> Not on the ground of friendly relationship. <\/p>\n

(b)<\/strong> Not on the ground of his need. <\/p>\n

(2)<\/strong> Positively. On the ground of his importunity. <\/p>\n


II. <\/strong>THE CASE APPLIED. <\/p>\n

1.<\/strong> To every disciple. And I say unto you. <\/em><\/p>\n

2.<\/strong> To the essential conditions of success in prayer. <\/p>\n

(1)<\/strong> Prayer itself essential. <\/p>\n

(2)<\/strong> To pray for what we need is essential. <\/p>\n

(a)<\/strong> Bread or fish are among the necessaries <\/em>of life. <\/p>\n

(b)<\/strong> To ask these when needed <\/em>is implied. <\/p>\n

(3)<\/strong> Importunity in prayer. <\/p>\n

3.<\/strong> To the perfect assurance of success to those who thus pray. <\/p>\n

(1)<\/strong> Every one that thus asketh. <\/p>\n

(2)<\/strong> This success is guaranteed on two grounds to the importunate pleader. <\/p>\n

(a)<\/strong> Our relationship. Your heavenly Father. <\/p>\n

(b) <\/strong>Gods infinite graciousness. How much more? Lessons: <\/p>\n

1.<\/strong> The contrast in the parable heightens the believers encouragement. <\/p>\n

(1)<\/strong> Our heavenly Father never answers from within. <\/p>\n

(2)<\/strong> Our heavenly Father never says Trouble Me <\/em>not. <\/p>\n

(3)<\/strong> To the heavenly Father it is never midnight. <\/p>\n

2.<\/strong> Prayer as a Divine condition of blessing one of the most gracious evidences of the Divine love. <\/p>\n

3.<\/strong> Importunity the only true evidence of the sincerity of our prayer, and the reality <\/em>of our felt need, and actuality of our faith. (D. O. Hughes, M. A.<\/em>)<\/p>\n<\/p>\n

Why we must be importunate in prayer<\/strong><\/p>\n

I think the meaning is, that Jesus would teach us in this way what we are learning in many other ways–that the best things in the Divine life, as in the natural, will not come tous merely for the asking; that true prayer is the whole strength of the whole man going out after his needs, and the real secret of getting what you want in heaven, as on earth, lies in the fact that you give your whole heart for it, or you cannot adequately value it when you get it. So, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you, means–Put out all your energies, as if you had to waken heaven out of a midnight slumber, or an indifference like that of the <\/em>unjust judge. (R. Collyer.<\/em>)<\/p>\n<\/p>\n

The midnight intruder<\/strong><\/p>\n

Why does the Lord fix upon midnight as the time when this transaction took place? <\/p>\n

1.<\/strong> Because He would assure us that God is ready to hear us at any and every time of life, even the most unseasonable. <\/p>\n

2.<\/strong> Because He would warn us of the obstacles in the way of a late application. The midnight intruder represents the sinner who only turns to God when overtaken by old ago or severe sickness, Repentance long delayed is not easy work. (J. Henry Burn, B. D.<\/em>)<\/p>\n<\/p>\n

Lessons<\/strong><\/p>\n

1<\/strong>.<\/em><\/strong> <\/em>Our petitions never unseasonable. <\/p>\n

2.<\/strong> No time unsuitable. <\/p>\n

3.<\/strong> No spiritual mercy too great to ask. <\/p>\n

4.<\/strong> No needed blessing exceeds Gods power. <\/p>\n

5.<\/strong> God never disinclined to hear. <\/p>\n

6.<\/strong> God never unwilling to bless. <\/p>\n

7.<\/strong> God is ready to answer. <\/p>\n

8.<\/strong> God is able to grant. <\/p>\n

9.<\/strong> God is willing to bestow. <\/p>\n

10.<\/strong> God is waiting to be gracious. (Van Doren.<\/em>)<\/p>\n<\/p>\n

Perseverance in prayer<\/strong><\/p>\n

God for a time withholds the answer to prayer. But the blessing is sweeter, when obtained. It is the Christians duty to ask in faith, and to wait in hope. Perseverance in prayer effects no change in God, but effects a change in the petitioner. Miracles have ceased, wonders have not; perseverance in faith and prayer will accomplish wonders. Diligence, perseverance, and importunity are honourable terms applied to prayer. They offend not God, but are enjoined by command, and taught by example. God is urgent with us, to make us urgent with Him. (Van Doren.<\/em>)<\/p>\n<\/p>\n

God giving His praying people bread for others<\/strong><\/p>\n

Because the word importunity occurs here, the parable is sometimes read as enforcing persevering prayer. Its lesson, however, seems not so much to be perseverance as intercession. So the subject is, God giving His people bread for others in answer to prayer. <\/p>\n


I. <\/strong>Here, first of all, we have, GODS FRIEND CALLED TO GIVE BREAD TO THE HUNGRY. Indeed it is more than the hungry. The traveller in the parable has lost his way (out of the way, it is in the margin). That represents the call which, except he be sunk in deep spiritual indifference, the Christian hears, More urgent than any plea for the bread that perisheth is that for the bread that endureth unto everlasting life. Whilst he rests in the mercies which the gospel brings, outside are some who in darkness and sadness have lost their way, and pine for bread in the strength of which they shall press on to the light and home. The man of God hears their knock at his door, and their cry beneath his window, and in these a summons from a higher source to rise and give. <\/p>\n

2.<\/strong> We hear it in the Divine pity wrought within us. For the desire to save a soul from death is from above; it is the spirit that led the Son of God to become incarnate and die. If He has made us pity the hungry wanderers in the dark, that pity is a Divine summons (it were criminal to refuse) to give. <\/p>\n

3.<\/strong> And we hear it in the Divine direction of the hungry soul to us. For how often we can say A friend of mine, out of the way, is come to me! God makes some our special care: the children He has given us, the ungodly, the unconcerned, and the uncared-for. And they do ask; their look asks if not their speech. But why do they come to us? For the reason that Cornelius in his need sent to Simon in Joppa–because heaven told them to God who creates the hunger, does not leave them to satisfy it as they can, but tells them where to go for bread, and points to us, and that is why they come. <\/p>\n

4.<\/strong> And we hear this summons in the method of the Divine working. Be sure it is of no use simply praying for our neighbours, nor for our friends and children; God is ready to answer prayer, but it is His plan to answer it through us; Give ye them to eat, He says. If we lie self-indulgent in our spiritual repose, afraid to rise because of the cold and the tiredness, and only idly pray for the perishing without, the prayer will be of no use. Gods very method is the solemn call to us to rise and give. <\/p>\n


II. <\/strong>But we have here next, GODS FRIEND WITH NO POWER TO FULFIL THIS CALL. We hear the call and desire to obey it, we rise and look into our storeroom, but–there is nothing! A friend of mine in his journey is come to me, we say, and alas, I have nothing to set before him. Now that tends to the idea that God does not mean the supply to come through us; He cannot, we think, expect us, who manifestly have nothing, to dispense something; it must be a mistake for the hungry to come to our door; at least, as we have no bread we may as well lie still, and leave others to do what we cannot. That reasoning makes idle, miserable Christians. Whilst their brethren work their life away in feeding the perishing, many Christians are useless, not always because they have no heart, but because they persuade themselves that they have no gift, and therefore no responsibility. Friends, have we not learnt that our responsibility is not measured by what we have, but by what we can get! We are sure to come to that if we try to obey Gods call, for this conscious impotence is Divine preparation for the work. It is God preparing him who has nothing to receive something. One of the best signs when we know we are called to Christian service is the conviction of personal inability. But then we have here, GODS FRIEND TURNING TO GOD IN HIS HELPLESSNESS. From the thought that he has no bread he turns to remember a friend who has bread, and he goes to him: Friend, a friend of mine in his journey is come to me, and I have nothing to set before him, lend me three loaves. Let this be the first thought of the helpless helper of others: God can give me what I need the right truth, the right words, the right manner, and (far more than these) through them, unseen by me, He can impart Christ. God can do this. But the next thought is, God will; with confidence we can turn to Him for loaves when we call Him, as in the parable, Friend. And we prove that He and we are friends when, self-forgetting, we make anothers wants our own. Never can we be more sure that God will show Himself our friend than when we are anxious about the necessities of our fellows, for He can look on nothing with greater friendliness. To plead for others is to please Him more than to plead for self. Oh, we cannot doubt, when we think thus, that God, who can give the bread we need for the traveller, will. Then the needy worker goes and asks Him. <\/p>\n


III. <\/strong>For we have here, GODS FRIEND SUPPLIED WITH WHATEVER HE WANTS. <\/p>\n

1.<\/strong> This, then, is a call to prayer. God awakes to give when we awake to ask. <\/p>\n

2.<\/strong> And our prayer is answered as we obey. <\/p>\n

3.<\/strong> Then see what the praying friend of God may do! The limit to Gods giving is as many as He needeth. (C. New<\/em>.)<\/p>\n<\/p>\n

The setting of the parable<\/strong><\/p>\n

Like all such utterances of Christ, this draws its material from the ordinary life and incidents of the time. The deep stillness which settles upon an Eastern city soon after nightfall, is broken by the urgent call of a man under a neighbours window. Friend! friend!! lend me three loaves! a guest has arrived at my house. Not a strange occurrence in the East, where so many travel in the night to avoid the burning heat of the day. Friend, lend me three loaves. My guest has taken me unawares. He is a hungry traveller. My larder is empty. I have nothing to set before him. And the answer is that of a man who cares chiefly for his own comfort; a churlish answer enough: Trouble me not. My door is shut and bolted. The household have gone to rest. I cannot rise and give thee. But the applicant is not so easily disposed of. The ungracious neighbour is not to be left so comfortably to his rest. Hardly has he settled himself on his couch when the knock at the door comes again, and the call is repeated; and again and again; until, for very peaces sake, he is constrained to rise and give his persistent neighbour what he wants. (Marvin R. Vincent, D. D.<\/em>)<\/p>\n<\/p>\n

The naturalness of the illustration<\/strong><\/p>\n

The curiosa felicitas <\/em>of the parable will best be made apparent by entering into a little detail, first in reference to the situation, and next in reference to the means by which importunity makes itself master of the situation. And in order to show how discouraging the situation is, it will not be necessary to lay stress on the hour of the night at which the petitioner for bread finds himself called on to provide for his unseasonable visitor. Travelling in the night is common in the East, and it may be said to belong simply to the natural realism of the parable that the incident related is represented as happening at midnight. One cannot but remark, however, in passing, that it belongs to the felicity of the parable to suggest what it does not expressly teach, viz., that the comfort it is designed to convey to tried faith is available to those who find themselves in the very darkest hour of their spiritual perplexities. But passing from this, we note the discouraging circumstances in which the man in need finds himself on arriving at his neighbours door. The difficulty which confronts him is not a physical one; that, viz., of finding his neighbour so profoundly asleep that it is impossible by any amount of knocking, however loud, to awaken him. His discouragement is, as the nature of the argument required it to be, a moral one; that, viz., of finding his neighbour, after he has succeeded in arousing him to consciousness, in a state of mind the reverse of obliging, utterly unwilling to take the trouble necessary to comply with his request. The mood of the man in bed is most graphically depicted. It is the mood of a man made heartless and selfish by comfort. Comfortable people, we know, are apt to be hard-hearted, and comfortable circumstances make even kind people selfish for the moment. Jesus holds up to our view an illustrative example. And the picture is so sketched to the life that we cannot repress a smile at the humour of the scene, while fully alive to the deep pity and pathos out of which the whole representation springs. The man is made to describe himself, and to show out of his own mouth, what an utterly selfish creature he is. First, an ominous omission is observable in his reply. There is no response to the appeal to his generous feelings contained in the appellation Friend addressed to him by his neighbour. How true is this touch to human nature as it shows itself in every age! The rich, who need nothing, have many friends, but the poor is hated even of his own neighbour. The first words uttered by the man in bed are a rude, abrupt, surly, Dont bother me. For, so undoubtedly, ought they to be rendered. It would be out of keeping with the whole situation to put a dignified speech into the mouth of a man irritated by unseasonable disturbance of his nightly repose. Next comes a comically serious detailed description of the difficulties which stand in the way of complying with the needy neighbours request: The door is already barred, and my children are with me in bed! Poor man, he is to be pitied! If it were only the mere matter of getting out of bed, it would be no great affair, now that he is awake. But the unbarring of the door is a troublesome business, not so easily performed as the turning of a key-handle, which is all we Europeans and moderns have to do in similar circumstances. And then the dear children are in bed asleep; what if one were to waken them; what a trouble to get them all hushed to rest again. Really the thing is out of the question. And so he ends with a peevish, drawling I cant rise to give thee. His I cant means I wont. The circumstances which hinder, after the most has been made of them, are utterly frivolous excuses, and it is simply contemptible to refer to them seriously as reasons for not helping a friend in need. But the very fact that he does this only shows how utterly unwilling he is, how completely comfort and sleep have deadened every generous feeling in his heart. But comfortable selfishness for once finds itself over-matched by importunate want. The situation is desperate indeed when the person solicited for aid finds it in his heart to refuse it on such paltry grounds. But the petitioner has the matter in his own hands; he can make the unwilling one fain to give him whatever he wishes, be it three loaves or thirty; not for friendships sake certainly, for of that there can be little hope after that contemptible I cant rise and give thee; but for very selfishness sake, to get rid of the annoyance and be free to relapse into slumber. How then? What are the means by which need is able to make itself master of the situation? One word answers the question. It is shamelessness. Shamelessness, not in knocking at the door of a neighbour at such an hour, for that may be excused by necessity, and at all events it has failed. The shamelessness meant is that which consists in continuing to knock on after receiving a decided and apparently final refusal. (A. B. Bruce, D. D.<\/em>)<\/p>\n<\/p>\n

The struggle for attainment of spiritual good<\/strong><\/p>\n

In the interpretation and application of this parable, too much stress seems generally to have been laid upon one of the two persons presented to notice, and too little upon the other. To picture God as unwilling to hear and answer prayer, is wholly foreign to the spirit of our Lords teaching and life; but to emphasize the necessity of our acting as if the answer to prayer were not a thing to be easily obtained, is thoroughly in keeping therewith. The Master had just supplied His disciples with a most lofty and comprehensive form of prayer–a form embracing petitions which from their very nature could only begranted on condition of the petitioners themselves heartily co-operating with God; and now He utters this parable to enforce the truth that there are many obstacles in the way, and that we shall not succeed unless we prove ourselves to be very much in earnest, seeking as well as merely asking, and knocking in addition to both. Who that knows his own heart ever so little, can doubt that between prayer and its answer there are indeed many and serious obstacles? First of all, there is the old man within–the traitor in the very heart of the citadel–urging us to give up the struggle and to swim with the stream. Then, there is all around us a cold and hostile world, ever tempting us to court its smile by the sacrifice of principle and (what so dear to us?) the indulgence of self. And, finally, the Evil One is always on the watch for an opportunity of blinding us to our own true interests, and keeping from us any suspicion of our danger until it is too late to turn back. Such are a few of the obstacles that confront the Christian when, rising from his knees, be day by day goes forth to contribute his share to the hallowing of Gods name, the doing of Gods will, and the advancement of Gods kingdom. Nothing, surely, can be more certain than this; that, so far as he himself is concerned, his petitions for those three primary blessings will go unanswered, unless he strive with might and main, with all the energy of which he is possessed, to bring about, first in his own heart, and then in the hearts of others, that complete surrender to God which is the absolute condition of all acceptable prayer. Then he may look for an answer, but not before. <\/p>\n

The parable of the importunate friend<\/strong><\/p>\n

This parable is meant to afford us effectual encouragement in prayer. Those who first faint in prayer, and then cease to pray, commonly do so from some kind of latent feeling that God does not regard them. Well, says our Lord, even supposing He does not regard you, do not give up asking, for even in the most unpromising circumstances persevering and importunate entreaty gets what it seeks. Take the most sluggish and selfish nature, the man who wont so much as get out of bed to do a friend a good turn, you can make him do what you want by the very simple device of going on knocking till you cause it to dawn on his slumbering brain that the only way to get the sleep he so much desires is first of all to satisfy you. (Marcus Dods, D. D.<\/em>)<\/p>\n<\/p>\n

The friend at midnight<\/strong><\/p>\n

This story is merely an illustration on which an argument is founded; and it is of immense importance that we have a correct idea of what that argument really is. <\/p>\n


I. <\/strong>LET US HAVE THE CASE SUPPOSED CLEARLY BEFORE US. The story. Our Lords comment upon it: I say unto you, though he will not rise and give him because he is his friend, yet because of his importunity–or rather, as it ought to be rendered, shamelessness, or more strongly still, impudence–he will rise and give him as many as he needeth. Then the Lord proceeds to give the Magna Charta of prayer, in the familiar words, Ask and it shall be given you, etc. To this He appends a comparison between an earthly fathers dealings with his children and those of our heavenly Father with His. These last verses, as I believe, furnish the key to the argument in the parable. Like them, it reasons from the less to the greater, or rather, from the worse to the better. It does not mean to represent God as gruff and disobliging, like the neighbour newly roused out of his earliest sleep; neither does it recommend the suppliant to use with God such shamelessness or impudence as his friend employed with him. But the suggested inference is this: If the impudence of that midnight knocker prevailed even with an angry and annoyed man so much that he arose and gave what was requested, how much more will the humble, reverent, believing, and persevering prayer of a true child of God prevail with the infinitely kind and loving Father to whom he makes petition? Over against the irritated and reluctant man, only half awake, He places the calm, loving, heavenly Father, who slumbers not, neither sleepeth; while, in contrast with the impudence of his troublesome neighbour, He suggests such earnest pleading with a Father as that which they had just seen in Himself, or as He had recommended in the form which He had given them. And the conclusion which He draws is: If the appeal in the former case was ultimately successful, how much more is it likely to be so in the latter! He is far from encouraging us to trust in boldness or irreverence or impudence in prayer, as so many misunderstand His words. We shall not be heard for our frequent speaking, any more than for our much speaking. He would not have us trust in prayer at all, but in the loving, Fatherly heart of Him to whom we pray. Wait on the Lord–that is the lesson. But some may say, We have tried thus to wait on Him, and though we have waited long our prayers are still unanswered. What answer can we give to these troubled spirits? The answer will take us–<\/p>\n


II. <\/strong>Into the consideration of THE CONDITIONS OF SUCCESSFUL PRAYER. <\/p>\n

1.<\/strong> The success of prayer is conditioned by the character of the suppliant. <\/p>\n

(a)<\/strong> That which men desire for the gratification of malice, or the pampering of appetite, or the satisfying of ambition, or the aggrandizing of selfishness, God has nowhere promised to bestow. <\/p>\n

(b)<\/strong> The wish that simply flits across the soul, as the shadow of the cloud glides over the summer-grass, is no true prayer. It must take hold of the spirit, and gather into itself all the energy and earnestness of the man. <\/p>\n

(c)<\/strong> No one can long persist in such prayer without faith; and so at this point the Saviours qualifying word, believing ye shall receive, is appropriate. <\/p>\n

(d)<\/strong> But more important than any of these conditions in the character of the suppliant is that laid down by Jesus, when He says, If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you. We must not take the first part of that declaration and divorce it from the second. <\/p>\n

2.<\/strong> A second class of conditions connect themselves with the nature of the thing requested. That which we ask must be in accordance with Gods will. Beneath every genuine supplication there is the spirit of resignation. <\/p>\n

3.<\/strong> This condition, connecting itself with the nature of the thing asked, is nearly akin to the third class of conditions which spring out of the purpose and prerogative of God Himself. This is a view of the case which has not been sufficiently attended to by Christians. The hearer of prayer is not the only relation in which God stands to His people. He is their Father as well; and He is, besides, the moral Governor of the intelligent universe. Therefore He uses His prerogative in answering prayer, for moral purposes; and the action which He takes on the petitions of His children is a portion of that discipline to which He subjects them. Or, it may be that the kind of answers which He gives is determined by the influence which the suppliants example may have on others. <\/p>\n


III. <\/strong>If these views are sound and scriptural THERE MAY BE DEDUCED FROM. THEM. THREE INFERENCES OF GREAT PRACTICAL VALUE. <\/p>\n

1.<\/strong> How impossible it is for us to discover the results of prayer by any merely human test. <\/p>\n

2.<\/strong> To be successful suppliants we must be holy men. <\/p>\n

3.<\/strong> How necessary it is that prayer should be characterized by entire submission to the will of God. (W. M. Taylor, D. D.<\/em>)<\/p>\n<\/p>\n

Because of his importunity<\/strong><\/p>\n

Importunity<\/strong><\/p>\n

Why does our Lord connect the importunity needful to arouse the feeble affections of sleepy man with prayer to our Father in heaven, who sleepeth not, and who is love itself? The disciples said, Lord, teach us to pray, and He taught them. He gave them a simple but sevenfold prayer. Each petition was as clear as the light of heaven. Together the petitions were like seven burning lamps of the spirit of prayer which remain ever before Gods throne. But if they would pray well, they must be fervent–not faint. God goes, indeed, give bread of heaven more willingly to His children than earthly parents give to theirs the bread of this world. But earthly parents do not get bread without husbandry, nor fish without tempestuous encounters with the weather, nor eggs without patient care for the fowls. And though Gods Spirit is like the liberal air, the affluent sunshine, the multitudinous raindrops, yet as there must be seed in the ground for the rain to take effect, and lapse of days for the sunshine to mature the growth, and air, constant but changeful in its operation, that the living corn may abide and gain its sweetness, so only by patient working can Gods spiritual gifts effect mans spiritual good. In our work God can only answer our effort through our patience prolonged; and after, in our prayers, He can only answer us by giving us work. You do not know the importunate effort your prayer implies. God is willing to give, and give at once; but He cannot give all things at once. (T. T. Lynch.<\/em>)<\/p>\n<\/p>\n

Importunity<\/strong><\/p>\n

The effects here ascribed to importunity are remarkable. Nothing is attributed to friendship or good neighbourhood, to the reasonableness of the request, the ease with which it could be granted, the benefit to be conferred, or what the necessity of the case required. The success is represented as owing to the nature and strength, and frequency of the importunity, or to troublesome, teazing, vexatious efforts long continued, and to the impatience and irritation which such conduct never ceases to produce. But is it possible to believe, that by such behaviour we can influence our Maker, that His patience can be exhausted, and that He can be induced to yield to clamour or unceasing repetition? No, certainly. But we are to consider what is common between the nature of the importunity described in the text, and that which is incumbent in a true Christian, when addressing his heavenly Father. Now, two things are requisite: <\/p>\n

1.<\/strong> We ought to know what is declared in the Scriptures to be agreeable to the will of God; and, consequently, what is proper for us to ask of God in prayer. <\/p>\n

2.<\/strong> We ought to be as earnest in our petitions, and as incessant in making them, as the person here proposed for our example. (J. Thomson, D. D.<\/em>)<\/p>\n<\/p>\n

Need of importunity<\/strong><\/p>\n

Easiness of desire is a great enemy to the success of a good mans prayers. It must be an intent, busy, operative prayer. For consider what a huge indecency it is that a man should speak to God for a thing that he values not! Our prayers upbraid our spirits when we beg tamely for those things for which we ought to die, which are more precious than imperial sceptres, richer than the spoils of the sea, or the treasures of Indian hills. (Bishop Jeremy Taylor.<\/em>)<\/p>\n<\/p>\n

There are three things in importunity<\/strong><\/p>\n

1<\/strong>.<\/em><\/strong> <\/em>Fervency. This consists not in the loudness of the voice, albeit it be many times expressed by loud crying; the peacock hath a louder voice than the nightingale. Nor in long praying, for God doth not measure prayer by the length, albeit long prayers may be fervent prayers, but in the crying of the heart. <\/p>\n

2.<\/strong> There must be frequency in it. We give not over at the first denial, no, nor at the second, if we be importunate. One thing I have desired of the Lord, and I will seek after it (Psa 27:4<\/span>); that is, I have sought it, and will seek again and again. So Psa 69:3<\/span> and Isa 62:1<\/span>.<\/p>\n

3.<\/strong> As our suit is to be renewed, so we must persevere in it. So Jacob did not only wrestle, but continued all night and morning too. He gave not over till he had what he sought for. This is enjoined (Col 4:2<\/span>; 1Th 5:27<\/span>). And that parable propounded for that very end that we should pray, and not faint (Luk 18:1<\/span>). If importunate prayer be prevailing prayer, never marvel that so many of us pray and yet prevail not. The prayers of most are but lip labour, and lip labour is lost labour. Never think to be heard of God in mercy, or to obtain any blessing at the hands of God, by thy cold, careless, and customary prayer. David compares his prayers to incense, and no incense was offered without fire: it was that that made the smoke of it to ascend. But doth not this pass good manners to importune the God of heaven? Will it not be imputed impudence in the creature to press the great Creator to condescend to our requests. Princes love it not, mean men affect it not, and will God suffer it? But Gods ways are not as mans. With Him he is magis importunus qui importunat minus–<\/em>most troublesome, that is least troublesome, saith Gregory. But Austin speaks of some who pray, nimis ardenter, <\/em>too earnestly. So that it seems to be a fault to be too importunate. There is a double importunity, one arising from an inordinate desire of that we crave, having no respect to the will and promise of God. This was in Israel desiring of a king. And there is another kind of importunity, joined with a subjection to the will of God, and this was in Christ (Mat 26:39<\/span>; Mat 26:42<\/span>). But say we desire what is lawful, may we pray alike earnestly and importunately for one thing as for another, for small things as well as great, for earthly things as for heavenly? Our prayers are to be earnest as well for small things as for great, for things temporal as well as for things eternal, but yet not with the like degree of earnestness. The incense must smoke, and the pot boil; this cannot be without fire, yet we make not the like fire to roast an egg as to roast an ox. Other things are more common and transitory, being but mean and worthless in comparison of the other, scarce worth the naming, concerning which God is not well pleased that we should spend the heat of our zeal. It is worthy of your notice that our blessed Saviour, in that platform of prayer which He hath given us, puts daily bread before forgiveness of sins; not for that it is to be preferred, but for that it may sooner be despatched and more time spent about the other which concerns the salvation of our souls (there being two petitions of this nature for one of the other). For as it is in pouring out of some liquors that which is thinnest will first come forth and the thickest last, so is it oftentimes in pouring forth the soul to God. And thence it is that the faithful are usually more earnest and importunate with the Lord towards the end of their prayers (as it was with Daniel and David). This we often find. Albeit our earnestness is not to be alike in degree for small things as for great, yet our faith must be the same, let the thing be what it will be that we pray for, if lawful, small or great, temporal or eternal. It may yet be demanded, If it be not a fault to hasten God in the performance of His promises, are we not to wait His leisure? How then are we to importune Him, and be earnest with Him about them? Patiently to attend Gods time, and yet earnestly to solicit the hastening of them, may well enough consist. Drexelius tells us of a vision that a religious man had at his prayers in the congregation. He saw a several angel at the elbow of every one present, ready to write down his petitions. Those who prayed heartily their angels wrote down their suits in gold; those that prayed but coldly and carelessly, their angels wrote too, but it was with water; those that prayed customarily, only from the teeth outward, had their angels by them, who seemed to write, but it was with a dry pen, no ink in it; such as slept had their angels by them, but they laid their pens by; such as had worldly thoughts, their angels wrote in the dust; and such as had envious and malicious spirits, their angels wrote with gall. If this be so, I fear few angels have wrote this day in golden letters; but the pens of the others have gone very fast. Have a care how thou prayest if thou wouldest have them written with the golden pen. (N. Rogers.<\/em>)<\/p>\n<\/p>\n

Prayer made fervent by expression<\/strong><\/p>\n

Words add more force to our inward devotion; they stir up and increase the affection of the heart. As the beams of the sun wax hotter by reflection, so do the desires of the heart (saith one) by expression. (N. Rogers.<\/em>)<\/p>\n<\/p>\n

Delay in answering prayer<\/strong><\/p>\n

If you desire to know the reasons of this delaying and putting off before He answers, they may be these. <\/p>\n

1.<\/strong> God hath an eye herein to His own glory, which is exceedingly advanced hereby. <\/p>\n

2.<\/strong> God doth thus delay us to quicken our appetites, inflame our desires, and make us the more earnest and fervent in prayer, dealing herein as the fisher doth in drawing back his bait to make the fish more eager of it. <\/p>\n

3.<\/strong> God doth this for the trial and discovery of those graces that are in us, and to inure us to patience and obedience and submission of our wills to His. <\/p>\n

4.<\/strong> Hereby the mercy is better prepared for us, for it becomes the greater and the sweeter; by delaying and putting off our suit we are brought to value the thing sued for the more, when things easily had are lightly esteemed: lightly come, lightly go. (N. Rogers.<\/em>)<\/p>\n<\/p>\n

Prayer is the best means of provision<\/strong><\/p>\n

It is the surest coursethat can be taken to supply our wants. The best remedy in the day of our calamity. It must needs be so. <\/p>\n

1.<\/strong> Because it is sanctified by God, and established by Divine wisdom for obtaining of all things needful that concern this life and the life to come Psa 50:15<\/span>; Isa 19:20-21<\/span>; Php 4:6<\/span>; Heb 4:6<\/span>). Now God having prescribed this (who is the Fountain of all blessing and Author of all help), it must needs follow that it is the best means that can be used. <\/p>\n

2.<\/strong> This hath to do above. It comes to the throne of grace, lays hold on Gods name (from whom alone all our help cometh), when as all other means and helps have to do below on earth, and with earthly things, and can go no further than mens counsels persons, or purses can reach. <\/p>\n

3.<\/strong> This is a true catholicon, a general remedy for every malady (it is like the Indian stone that remedieth all diseases), as appears, 1Ki 8:1-66<\/span>. Whatsoever plague, whatsoever sickness or other misery doth befall us, prayer will remedy it. No such universal and general help in all extremities as this is. Physicians for divers diseases have divers remedies, but the Christian hath this one which is better than all–prayer. <\/p>\n

4.<\/strong> It is the readiest remedy, evermore at hand; in what place soever you are you may help yourselves and others by it (1Ti 2:8<\/span>). Jeremiah prays in the dungeon, Jonah in the whales belly, Peter in the prison, Paul in the stocks. In the fields, on the leads, in the chamber, in the closet, in caves and dens of the earth, it may be taken and used. <\/p>\n

5.<\/strong> It is the speediest remedy. No sooner are our prayers out of our mouths–nay, in our hearts, but they are in heaven, and no sooner are they inheaven but we shall find the benefit of them (Dan 9:21-23<\/span>; Gen 24:15<\/span>; Act 4:31<\/span>). <\/p>\n

6.<\/strong> It is an approved remedy. It hath its probatum est <\/em>upon constant experience of Gods saints, who have ever found it to be the best lever at a dead-lift (2Sa 22:4; <\/span>2Sa 22:7<\/span>; Psa 118:5<\/span>). (N. Rogers<\/em>)<\/p>\n<\/p>\n

Interceding for others<\/strong><\/p>\n

They who love Christ love every member of Christ, to the lowest. Oh the happiness of a Christian who hath a stock going in every part of the Christian world. He is like some rich merchant, who hath his factors in all countries. Some in Spain, others in France, and where not where God hath a Church? The prayers of the saints are for the common good of the whole body, and the poorest member of that body is a sharer in all the prayers that are put up to heaven in the behalf of the Church. As when several ships go to sea, some traffic in one thing and some in another; some bring gold, others spices, and others other commodities; but all that is brought is for the common good of the country. So the prayers of the godly are like these ships that go to sea. Some request this of God, others that, but all that they bring home is for the good of the whole Church, whereof thou, being a member, shalt certainly be a sharer. If one Elijah can procure plenty, and prevail for a whole country, if one Isaac by prayer can make Rebekah fruitful, if the prayer of one righteous man can so prevail with God, what will so many eyes and hands reared up to heaven do. Single prayers are like Sampsons single hairs, every one hath the strength of a man; but the prayers of many are like his whole bush, or head of hair, able to overcome the whole host of heaven, and to bind the hands of God Himself, as appears by the passage betwixt God and Moses. And if men should fail me, yet Christ still loves me, and loving me, He will not be wanting in making intercession to His Father on my behalf. (N. Rogers.<\/em>)<\/p>\n<\/p>\n

Storming heaven <\/strong><\/p>\n

We can see this principle at work, if we will, first in nature. It fills the whole distance between the paradise of the first pair and this common earth as we find it to-day. In that old Eden there was no barrier between the longing and its answer, and no effort needed to bring the answer, except the longing. The kindly, easy, effortless life went on, we suppose, as life might have gone on in the Sandwich Islands before Cook discovered them, had their inhabitants possessed the secret of how to live, in addition to their perfect climate, and the daily bread that came almost without the asking. In this life of ours, however, there is no such answer to our natural cry for what we need. The need may be, in its way, Divine, and the longing as Divine as the need; but before they can come to their full fruition, barriers have to be broken down that seem to have been put there by Heaven itself. We touch this principle again in a more personal way when we observe this striving in the experiences of men. Not to mention at this moment what is most purely spiritual in these conflicts, there is deep instruction in watching how some man is moved to do some thing that is to bless the world in a new and wonderful way when it is done; but between the conception and the conclusion there are mighty barriers, that only the uttermost might of what is indeed a Divine persistence can finally overcome. It flashes on the soul with something of the nature of a revelation when it is done. Men say he must have been inspired to do it. Its blessing is so clear that we can almost see the shining track on which it has come from God to man. It would be natural to think then the way must be clear between the conception and execution of such a thing, not only because of the nobility of the thing itself, but of the urgent need of it among men. They knocked more than two hundred years for the locomotive before the door was opened, and if you have read this history of Mr. Goodyear, you will remember how at last the full revelation of the secret came in a flash, as when the diamond seeker watches for the sudden sheen of his treasure between the sand and the sun. Bat it was the eye that had been seeking patiently, persistently, and steadily through these long years that found the treasure, as when the apple fell; if we had been there, we should have seen an apple fall where Newton saw the whole order of the sun and stars, because he had been wearying heaven night and day for years to open her doors to his beseeching about that matter. A true prayer must be the deepest and most painful thing a man can possibly do; may be so costly that he will give up, without a murmur, his very life, before he will give up that which his prayer has wrested, as it were, out of the heart of the heavens; and it may be so protracted, that twenty years shall not suffice to see it. For prayer, in its purest reality, is first the cry of the soul to God for His gift, and then it is the effort of the soul to make as sure of what it longs for, as if it were to come by its own winding. It is something in which the words we say are often of the smallest possible consequence, and only our unconquerable persistence under God is omnipotent. I went once to see the cathedral at Cologne. It is the most wonderful blossoming of Gothic art on the planet. Hundreds of years ago some man, now forgotten, found it all in his heart, and longed to make it visible in stone. But because it was so great and good, when the man died his work was still unfinished; it was still unfinished when his name was forgotten; at last, even the design of it was lost, and it seemed as if there was no hope that the cathedral would ever be done. But when Napoleon went storming through Europe, his marshals lighted on the old design, hidden in some dusty corner of s monastery; so it got back again to Cologne, and when I was there, all Germany was interested in finishing the noble idea. Now, since that church was begun, thousands of churches have risen and fallen in Germany, and no trace of them is left; but because the Dome Kirche is the grandest thing in its way that was ever done in stone, or ever conceived in a soul, two things follow: there must be a mighty span between the conception and the consummation, a striving through dark days and fearful hindrances to build it, and, at the same time, an indestructible vitality in the idea, like that which has attended it. It is but a shadow of this great fact concerning our spiritual life. The very worth of what we ask for from the heavens, because it is so worthy, is the deepest reason there is why the blessing cannot come until the full time–until it has had its own time. (R. Collyer, D. D.<\/em>)<\/p>\n<\/p>\n

Earnestness in prayer<\/strong><\/p>\n

I have heard it said, and I fear it is true, that the worst performed work that we do in the day is our prayers: I fear that many of us, perhaps most of us, must confess this to be true. We are earnest in other things, our merchandise, our work, our studies; but how few of us are diligent in prayer, how few of us look upon this as our daily bread, how few of us live a life in any distant degree resembling that of our Saviour Christ. I fear the same thing is spoiling our communion with God which spoilt Adams, a feeling of enmity to God, a consciousness of our wills not being wholly like His, of our having tastes which He does not approve, of our hearts being set upon the world. (Bishop Harvey Goodwin.<\/em>)<\/p>\n<\/p>\n

Successful importunity<\/strong><\/p>\n

How often have I seen a little child throw its arms around its fathers neck, and win, by kisses, and importunities, and tears, what had been refused? Who has not yielded to importunity, even when a dumb animal looked up with suppliant eyes in our face for food? Is God less pitiful than we? (T. Guthrie, D. D.<\/em>)<\/p>\n<\/p>\n

Bounty after delay<\/strong><\/p>\n

When the householder is once roused by the importunity of his neighbour, he not only gives him the three loaves, for which perhaps he asked out of delicacy as the very least that would suffice, but as many as he needeth; enough to spread a bounteous repast. And when God delays giving, it is not only to encourage faith to press for that particular gift, but to introduce it to a larger range of gifts: to bring it to a better acquaintance with Himself, in whom are all gifts. A praying soul, in such circumstances, is like a thirsty man following up the windings of a clear, cold stream, but unable to get down to the waters edge because the banks are so steep. He walks mile after mile along the precipitous shores, and the sun is hot, and he is faint, and his thirst is aggravated by the sparkling water below; but by and by he finds himself among the springs, at the source of the stream, high up where the fountains are sheltered, and clear and exhaustless, and he bows down and drinks his fill. God is better than all His gifts, and the object of prayer is to make us acquainted with Himself. Your boy comes to you and asks you to buy him a fishing-rod; and he says, I saw one to-day in a window, on such a street, which was just what I want. Cant I go down now and buy it? And you say, No, not to-day. Wait a little. You shall have your rod. And doubtless the lad is disappointed, perhaps a little sullen for the time, and a week passes and he hears nothing about his rod, and he begins to say to himself: I wonder if father has not forgotten all about it. Then, just at the end of the week, you put into his hands a better rod than he has ever seen before, and with it a complete outfit for his sport, and the boy is overwhelmed with surprise and pleasure. And yet the main thing in all this is not that your son has received what he wanted. You meant he should have that; but the gift won, through delay, has given him a new view of his fathers wisdom, and a new confidence in his affection, which makes him say, Hereafter, when I want anything of this kind, I will leave it all to father. That is the main point gained. And so the main thing which a man gains when God at last answers his prayer with the gift which he asked, is not the gift, but the clearer consciousness that God is better than His gifts, that he has all things ill God. (Marvin R. Vincent, D. D.<\/em>)<\/p>\n<\/p>\n

Power of earnestness<\/strong><\/p>\n

When a person told a story in a heartless way, Demosthenes said, I dont believe you. But when the person then repeated the assertion with great fervour, Demosthenes replied, Now I do believe you. Sincerity and earnestness are ever urgent. The prophetess at Delphos would not go into the temple once when Alexander wished to consult the oracle. He then forced her to go, when she said, My son, thou art invincible; a remark which led him to believe he should always conquer in war. Luther was so earnest in his prayers that it used to be said, He will not be denied. When Scotland was in danger of becoming Popish, John Knox prayed most mightily for its preservation in the true faith. Give me Scotland, he pleaded, or I die; and his prayers have been answered. Epaphras laboured fervently in prayer. Christ being in an agony, prayed the more fervently; and now, the kingdom of heaven suffereth violence, and the violent take it by force. God has pleasure in holy importunity. Ye shall seek Me, and find Me when ye seek Me with all your heart. We get fervour as we continue instant in prayer, and our earnestness sends up our petitions to God through Christ, and brings down the blessings which God gives in His own time and way. Fervent and persevering prayer fits us to receive the blessings which God gives. Importunate prayer has divided seas, stopped the mouths of lions, raised the dead to life, and has secured all kinds of blessings. Cecil says of those who pray as they ought, God denies them nothing, but with the design to give them a greater good. If our spirit break with much longing, then before they call, I will answer, and while they are yet speaking I will hear. (H. R. Burton.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

The plain meaning of our Saviour in this parable, is to teach us that we ought not only to pray, but to be importunate with God in prayer; to continue in prayer, <\/I>as the apostle phrases it, Col 4:2<\/span>, and to watch thereunto with all perseverance, <\/I>Eph 6:18<\/I><\/span>. This in the Greek is called <\/span>, impudence, which though in our language it is generally taken in an ill sense, yet here signifieth no more than a holy boldness, or pursuing our petitions notwithstanding delays or denials. For those words, Luk 11:9<\/span>, See Poole on “Mat 7:7<\/span>“, where the same words are found. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

5-8. at midnight . . . for a friendis come<\/B>The heat in warm countries makes evening preferableto-day for travelling; but “midnight” is everywhere a mostunseasonable<\/I> hour of call, and for that very reason it is hereselected.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

And he said unto them, which of you shall have a friend<\/strong>,…. A neighbour, or acquaintance:<\/p>\n

and shall go unto him at midnight<\/strong>; which may seem a very unseasonable time, and which nothing but real distress, not knowing what otherwise to do, would put a man upon:<\/p>\n

and say unto him, friend, lend me three loaves<\/strong>: it was usual of the Jews to borrow bread of one another, and certain rules are laid down, when, and on what condition, this is to be done; as for instance, on a sabbath day k,<\/p>\n

“a man may ask of his friend vessels of wine, and vessels of oil, only he must not say, lend me: and so a woman,<\/p>\n

, “bread of her friend”.”<\/p>\n

Again l,<\/p>\n

“so said Hillell, let not a woman lend “bread to her friend”, till she has fixed the price; lest wheat should be dearer, and they should be found coming into the practice of usury.”<\/p>\n

For what was lent, could not be demanded again under thirty days m.<\/p>\n

k Misn. Sabbat, c. 23. sect. 1. l Misn. Bava Metzia. c. 5. sect. 9. m T. Bab. Maccot, fol. 3. 2. Jarchi in T. Bab. Sabbat, fol. 148. 1. Bartenona in Misn. Sabbat, c. 23. sect. 1.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

At midnight <\/B> (<\/SPAN><\/span>). Genitive of time.<\/P>

And say to him <\/B> ( <\/SPAN><\/span>). This is the deliberative subjunctive, but it is preceded by two future indicatives that are deliberative also (, <\/SPAN><\/span>).<\/P>

Lend me <\/B> ( <\/SPAN><\/span>). First aorist active imperative second singular. Lend me<\/P>

now <\/B>. From <\/SPAN><\/span>, an old verb, to lend as a matter of friendly interest as opposed to <\/SPAN><\/span>, to lend on interest as a business. Only here in the N.T. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Set before. See on ch. Luk 9:16<\/span>.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

THE IMPORTUNING FRIEND PARABLE V. 5-10<\/p>\n

<\/strong><\/p>\n

1) “And he said unto them,” <\/strong>(kai eipen pros autos) “And he said directly to them,” to His disciples who were following Him, to His New Covenant fellowship of laborers, Luk 11:1<\/span>. This is said, still further to teach an essential of prayer.<\/p>\n

2) “Which of you shall have a friend,” <\/strong>(tis eks humon eksei philon) “Who of you all shall have a friend,” a friend that “loveth at all times,” Pro 17:17<\/span>; Pro 27:6<\/span>.<\/p>\n

3) “And shall go unto him at midnight,” <\/strong>(kai poreusetai pros auton mesonuktiou) “And will come or go to him at midnight,” in a time of real need. In the middle East people often travel at night to avoid the extreme heat. This is an illustration of a possible familiar event. Yet, the midnight hour is still a very late hour for a friend to drop in.<\/p>\n

4) “And say unto him, Friend, lend me three loaves.” <\/strong>(kai eipe auto phile chreson moi treis artous) “And say to him (by request) Friend, lend me three loaves;” For a friend must “show himself friendly,” Pro 18:24<\/span>. Loaves were then small cakes about one half inch thick and eight inches across, of about 6 ounces each in weight, 1Sa 25:18<\/span>; 1Ki 14:3<\/span>; 2Ki 4:42<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

Luk 11:5<\/span><\/p>\n

. Which of you shall have a friend, Luke adds this comparison, which is not mentioned by Matthew. The general instruction conveyed by it is this: Believers ought not to be discouraged, if they do not immediately obtain their desires, or if they find them difficult to be obtained: for if, among men, importunity of asking extorts what a person would not willingly do, we have no reason to doubt that God will listen to us, if we persevere constantly in prayer, and if our minds do not slacken through difficulty or delay. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

(5) Which of you shall have a friend<\/strong> . . .?<\/strong>The illustration, we can hardly call it a parable, is peculiar to St. Luke, and, as setting forth the power of prayer, is specially characteristic of him. (See Introduction.<\/em>) The familiar tone, as of one appealing to each mans natural good-will, and the dramatic vividness of the dialogue, make it almost unique in our Lords teaching. Midnight is chosen as being the time at which, above all others, men expect to be left to their repose. The unexpected visitor asks for three loaves, one for himself, one for the guest, one as a reserve; and he so far trusts his friend as to hope that he will recognise the claims of his friendship for another. So, the implied lesson is, should the man who prays think that God will care for those for whom he pleads, and will give them also their daily bread in both the higher and the lower senses of the word.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

5<\/strong>. <\/strong> He said unto them<\/em> Intimating that much was said in the same current which is not reported; but the following parable was clearly recollected. <\/p>\n

Which of you<\/em> In teaching how God will do, Jesus, at the same time, teaches how we should behave. <\/p>\n

At midnight<\/em> The very best time for travel in the heat of a tropical climate is during the night. The trumpet of the caravan sounds at that hour to call the slumbering travellers to awake and march. <\/p>\n

Lend me three loaves<\/em> The loaf of the Orientals is a thin cake of barleycorn. The three <\/em> would doubtless be one for his friend; one <\/em> perhaps for himself, at least to break, as if participating for company’s sake; and the third <\/em> for courtesy, or for his friend if very hungry.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

The Man Who Would Not Take No For An Answer (11:5-8).<\/p>\n

<\/strong><\/p>\n

‘And he said to them, “Which of you shall have a friend, and shall go to him at midnight, and say to him, “Friend, lend me three loaves, for a friend of mine is come to me from a journey, and I have nothing to set before him.” ’<\/p>\n

The story begins with a man who has been put in an awkward situation. A friend on a journey arrives late seeking hospitality. He had probably been travelling after sunset in order to avoid the heat of the day. But he was unexpected and the problem is that the household has eaten up all its supply of bread. It has been caught short. And yet not to provide the visitor with a full and satisfying meal would be a grave breach of hospitality. It was something that could not be allowed. So it leaves him with only one thing he can do. Go to his next-door neighbour and borrow some bread. It is awkward because it is late, but the awkwardness of not being truly hospitable is greater. In those days it was almost seen as a crime. So he knocks at the neighbour’s door and yells through the door, explaining the situation. He needs ‘three loaves’ (a completeness of provision) because he has a late-night visitor. We should note his confidence in his neighbour<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

A Man Seeking His Daily Bread Is Provided For. How Much More Should We Seek The Holy Spirit (11:5-13).<\/p>\n

<\/strong><\/p>\n

In the chiasmus of the whole Section the first part of this passage parallels Martha’s provision of daily bread to Jesus (Luk 10:38-42<\/span>), the second part parallels the free unrestricted giving of the Good Samaritan, and the third the rejoicing in the Spirit and the revealing of Father and Son through the Holy Spirit (Luk 10:21-22<\/span>).<\/p>\n

Having given His prayer to His disciples Jesus now illustrates and explains how God provides for His people through prayer. Physical bread is used as an illustration (Luk 11:4-8<\/span>), but it points forward towards receiving the Holy Spirit through prayer (Luk 11:9-13<\/span>). We want to be given bread, that is, we want to receive the Holy Spirit. We have, however, already noted that in the Lord’s prayer there is only one thing that we ask to be ‘given, and that is ‘Tomorrow’s bread’. Thus what follows must surely have that in mind, so that in the end what is given as ‘Tomorrow’s bread’ is the Holy Spirit (Luk 11:13<\/span>).<\/p>\n

The story that follows contrasts the unwillingness and reluctance of man to give when circumstances are against him, (even though he does in the end when pressed hard enough), with the bountiful willingness to give of our Father, Who delights to give, and especially to give His Holy Spirit to those who ask Him. It is stressing confidence in God. The idea is that while earthly bread is under the control of man on earth, and may be hard to come by, spiritual bread is abundantly and freely available because of the generosity and love of our heavenly Father. This is the one gift above all that we should desire. This is the food of God which will feed the soul continually, which we should long for above all else (as Mary did the words of the Lord). And it is a gift that God wants to give us in abundance.<\/p>\n

The point here is not of God’s unwillingness to give, or the need to keep badgering God to get what we want. It is rather of not accepting present conditions as they are, but praying in confident faith until God’s provision is enjoyed in full with the sending of His Holy Spirit, and maintenance of His holy power continually within us.<\/p>\n

Analysis.<\/p>\n

a <\/strong> And he said to them, “Which of you shall have a friend, and shall go to him at midnight, and say to him, “Friend, lend me three loaves, for a friend of mine is come to me from a journey, and I have nothing to set before him.” ’<\/p>\n

b <\/strong> “And he from within shall answer and say, Do not disturb me. The door is now shut, and my children are with me in bed. I cannot rise and give you what you want.”<\/p>\n

c <\/strong> “I say to you, Though he will not rise and give him because he is his friend, yet because of his unwillingness to take no for an answer he will arise and give him as many as he needs.”<\/p>\n

d <\/strong> I say to you, “Ask, and it shall be given you, seek, and you shall find, knock, and it shall be opened to you.”<\/p>\n

c <\/strong> “Every one who asks does receive, and he who seeks does find, and to him who knocks it will be opened.”<\/p>\n

b <\/strong> “And of which of you who is a father will his son ask a loaf, and he give him a stone? or a fish, and he for a fish give him a serpent? Or if he shall ask an egg, will he give him a scorpion?”<\/p>\n

a <\/strong> “If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to them that ask him?”<\/p>\n

Note that in ‘a’ a man wishes to receive gifts and the request is made for three loaves, and in the parallel man knows how to give good gifts and the request is made for the Holy Spirit. In ‘b’ the neighbour refuses to give what is wanted because he is in bed with his children, and in the parallel we are asked whether a father will give the wrong things to his children. In ‘c’ he responds to the asking, seeking and knocking by giving what is asked and in the parallel the same is promised by God. Central is ‘d’ which lays out the basic principle of prayer.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

The importunity of prayer:<\/p>\n

v. 5<\/strong>. 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,<\/strong><\/p>\n

v. 6<\/strong>. for a friend of mine in his journey is come to me, and I have nothing to set before him;<\/strong><\/p>\n

v. 7<\/strong>. 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?<\/strong><\/p>\n

v. 8<\/strong>. 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.<\/strong><\/p>\n

v. 9<\/strong>. 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.<\/strong><\/p>\n

v. 10<\/strong>. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.<\/p>\n

<\/strong> An effective admonition to be instant and persistent in prayer. Note the vividness, but also the chasteness of the narrative: The friend, presuming upon the rights of friendship; the midnight call; the urgent pleading for three loaves of bread to set a meal before an unexpected guest; the displeasure of the other at the disturbance and his unwillingness to disturb the children that shared the same room with him; his pleading inconvenience and grumbling over the matter, protesting that he cannot fulfill his request. All this is true to life. But just as true to average experience is the final yielding of the house father, not so much on account of the demands of friendship as for the purpose of quieting the importunate disturber. The picture is strongly drawn, and purposely so, on account of the lesson the Lord wishes to convey. The importunity of the Christian’s prayer must verge on impudence; it must be characterized by an unwearied perseverance, by an endurance which refuses to be discouraged, by a shameless disregard of God’s apparent indifference. There is a climax in Christ’s admonition. The asking must be followed by an earnest seeking, and this eager searching by persistent knocking at the door of God’s heart. The result must finally be that the pleader will see his petition fulfilled; the searcher will find his quest rewarded; he whose knocking reverberates through the house again and again will find the doors opened unto him. This is the holy importunity of prayer which Jesus here recommends to us, enjoins upon us; for it is a praying, an urging, a storming which comes out of faith and therefore cannot fail of its object. “If even a man that loves his night’s rest more than his friend can be moved to yield, since he cannot sleep on account of the importunate pleading: how much more the best Friend in heaven, who is all love toward His friends on earth?”<\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

Luk 11:5-8<\/span><\/em><\/strong>. <\/strong>And he said unto them, which, <\/em><\/strong>&c.<\/strong> Having taught his disciples, by the preceding short form, that they were not, in prayer, to use a multiplicity of words, with vain repetitions; <\/em>he proceeded to caution them on the other hand against coldness, indifferency, and slackness in their supplications. The evil of this, and the necessity of askingaffectionately,with importunity and perseverance, he taught them by a parable, in which he shewed them that importunity, that is to say, earnestness and frequency in asking, were the proper and natural expressions of strong desires; and by consequence, that God very properly requires these things in men, before he bestows on them such favours as they stand in need of; just as he requires them to be earnestly desirous of these favours, before he blesseth them therewith. The passage, My children are with me in bed, <\/em>Luk 11:7<\/span> might be rendered, My servants, together with me, <\/em>or as well as myself are in bed. <\/em>“My servants are in bed, as well as myself, and very probably they are fast asleep; so that there is nobody at hand to give you what you want.” <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Luk 11:5-8<\/span> . After He had taught<\/em> them to pray, He gives them the certainty that the prayer will be heard<\/em> . The construction is interrogative<\/em> down to , Luk 11:6<\/span> ; at , Luk 11:7<\/span> , the interrogative construction is abandoned, and the sentence proceeds as if it were a conditional<\/em> one ( ), in accordance with which also the apodosis beginning at Luk 11:8<\/span> ( . . .) is turned. Comp. on Mat 7:9<\/span> . This anacoluthon<\/em> is occasioned by the long dialogue in the oratio directa<\/em> : . . ., after which it is not observed that the first (Luk 11:5<\/span> ) had no to govern it, but was independent. [144]<\/p>\n

<\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> ] The sentence has become unmanageable; but its drift, as originally conceived, though not carried out, was probably: Which of you shall be so circumstanced as to have a friend, and to go to him<\/em> , etc., and would not receive from him the answer<\/em> , etc.? Nevertheless I say unto you<\/em> , etc.<\/p>\n

] The sentence passes over into the deliberative form. The converse case is found in Antiph. Or<\/em> . i. 4 : , ; See thereon, Maetzner, p. 130.<\/p>\n

Luk 11:7<\/span> . <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> ] the father does not wish to disturb his little children<\/em> in their sleep.<\/p>\n

. ] they are into bed<\/em> . See on Mar 2:1<\/span> .<\/p>\n

Luk 11:8<\/span> . . . .] at least on account of his impudence<\/em> . On the structure of the sentence, comp. Luk 18:4<\/span> f. On the position<\/em> of before<\/em> the idea to which it gives emphasis, see Ngelsbach, Anm. z. Ilias<\/em> , Exo 3<\/span> , p. 118.<\/p>\n

[144] Hence the less difficult reading of Lachmann, , ver. 5, following A D, etc., is a correct indication of the construction, namely, that not with , ver. 5 (Bleek, Ewald), but, first of all, with , ver. 7, does the sentence proceed as if what went before were conditionally stated. If, with Lachmann and Tischendorf, a point is placed before , ver. 8, a complete break in the sentence needlessly arises.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

DISCOURSE: 1520
THE FORCE OF IMPORTUNITY<\/strong><\/p>\n

Luk 11:5-8<\/span>. 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; for a friend of mine in his journey is come to me, and I have nothing to set before him? 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. 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<\/em>.<\/p>\n

IT is common with proud infidels, when disputing against the doctrines of our holy religion, to reduce Jehovah, as it were, to a level with man; and to argue, that what would be unsuitable for man to do towards his fellows must therefore be unsuitable for God to do in his dealings with mankind. But what know we of Jehovah, that we should presume to judge of him by ourselves? or what claim have we on God, that we render him amenable to us for his dispensations towards us, when we might, every one of us, have been justly left, like the fallen angels, to have taken our portion in the abyss of hell, if He, of his sovereign grace, had not determined to put a difference between us and them? To bring Jehovah to our bar, and to try him there by a standard of our own, is impious in the extreme. His ways and thoughts are infinitely above ours; nor will He give account to us of any of his matters: and our province, in reference to his revealed will, is, not to dispute, but to believe, and to obey. Yet there are circumstances wherein we may, with great propriety, draw a parallel between God and ourselves: as, for instance, if there be any thing good which man will do, we may be perfectly assured, not only that God will do the same, but that he will infinitely exceed it. Thus our Lord, having taught his Disciples to pray, and wishing to encourage in them the utmost urgency and fullest confidence of success in prayer, he appeals to them respecting the effect of importunity between man and man, and teaches them to expect still greater effects from it in their addresses at the throne of grace. From this appeal of his, I will take occasion to shew,<\/p>\n

I.<\/p>\n

The force of importunity in our intercourse with man<\/p>\n

[Our Lord supposes a sudden emergency to have arisen<\/em>. A friend, on a journey, having lost his way [Note: See the marginal translation.], and wandered about till midnight, suddenly comes to our house, oppressed both with fatigue and hunger; and, whilst we joyfully afford him a lodging, we accidentally have no provision, not so much as a piece of bread, to set before him for his refreshment. (This is a case which may very well be supposed; nor is there in it any thing so extraordinary, but that it may fitly serve as a basis for a hypothetical proposition.) To what expedient would you have recourse?<\/em> You yourself have a friend near at hand; and, whilst the weary traveller rests himself, you go to him, and knock at his door, and entreat him to lend you some bread for the occasion. (This, though undesirable in itself, on account of the unseasonableness of the hour, you would feel justified in resorting to, on account of the greatness of the emergency.) Your friend<\/em>, who, with his children and servants, are all in bed, not liking to be disturbed at such an hour, and to have the disturbance spread over his whole family, excuses himself, and declines acceding to your request<\/em>. (This is perfectly natural. What relates to self<\/em> arises much more quickly in our minds than the concerns of others; and the trouble imposed on us, appears more immediately deserving our attention, than any which we are called upon to alleviate in others.) But<\/em> you continue to plead with him the necessity of the case: and his friendly dispositions<\/em>, which had not been sufficient to operate in your favour in the first instance, are awakened and called into exercise by your importunity<\/em>; and he then arises, and gives you whatsoever you require. (In the whole of our intercourse with our friends, and indeed with the world at large, we find, that a perseverance in urging our requests will prevail, when higher considerations have lain dormant, and been ineffectual for the attainment of our wishes.)<\/p>\n

This case is so simple, that it would be obscured, rather than elucidated, by any amplification of mine: it commends itself at once as a very probable occurrence, and as well fitted to illustrate the great truth which it was intended to inculcate.]
Let us, then, proceed to notice,<\/p>\n

II.<\/p>\n

The encouragement to be derived from it in our intercouse with God<\/p>\n

Our blessed Lord himself shews us how to apply the subject; first of all in a way of direct affirmation, Ask, and ye<\/em> shall have, &c.; and then in a way of inference; namely, If we, who are evil, will not refuse to supply the necessities of others, much less will God<\/em>, who is so infinitely good [Note: ver. 913]. To mark this inference, let the following considerations be duly marked:<\/p>\n

1.<\/p>\n

Importunity, however urgent, will never offend our God<\/p>\n

Man<\/em> it may<\/em> offend; and not unfrequently does;<\/em> and even irritates him to such a degree, as to draw from him expressions, which, in a calmer hour, he would not, on any account, have used. But God will never be offended: on the contrary, he tells us that the prayer of the upright is his delight. To what an amazing extent did he bear with the importunity of Abraham, when, in a long strain of consecutive petitions and arguments in behalf of Sodom, he urged the sparing of that guilty city for the sake of fifty, forty, thirty, twenty, yea, even ten righteous persons, who might be there! So, we may be sure, he will never be displeased with us, though we cry to him night and day, and wrestle with him, as Jacob did, refusing to let him go until he bless us [Note: Gen 32:26<\/span>.].]<\/p>\n

2.<\/p>\n

Nor can our petitions ever be unseasonable<\/p>\n

[Unseasonable they may often be, if made to man. His occupations may not admit of his attending to them at the time they are offered. But no hour is unsuited for our supplications to God. He is never disinclined to listen to the case which we spread before him, nor ever so occupied as to defer it to a season of greater leisure. We find the Scripture saints preventing the night watches in their addresses at the throne of grace [Note: Psa 119:148<\/span>.]; and, however sudden the emergency that calls for his attention, he has shewn himself, at all times, equally disposed to fulfil the desires which have been expressed even by a sigh, a look, a thought [Note: Exo 14:15<\/span>. <\/span>Neh 2:4<\/span>.].]<\/p>\n

3.<\/p>\n

Nor can they ever exceed either his power or willingness to give<\/p>\n

[The friend who was applied to for bread, might have been in the same predicament with him who made the application: or, as was the case, he might, on some account or other, be unwilling to grant the request. But God is never either unable or unwilling to grant all that we can ask. On the contrary, we are assured, that he is able to do for us exceeding abundantly above all that we can ask, or even think. The weakest or the vilest of the whole human race should find mercy and grace to help him in the time of need, if only he sought it in Jesus name: nor should all the glory and felicity of heaven be withheld from one who applied to God in penitence and faith. However wide he opened his mouth, God would fill it.]<\/p>\n

4.<\/p>\n

Importunity is the very mean which God himself has prescribed for our obtaining of blessings at his hands<\/p>\n

[He bids us not only to pray, but to continue instant in prayer; yea, to pray without ceasing, and to give him no rest till we have obtained the blessings which we have desired [Note: Isa 62:6-7<\/span>.]. He has spoken a parable, for the express purpose of shewing us, that we are to pray always, and not faint [Note: Luk 18:1-8<\/span>.]. Immediately after my text, the encouragement given by our Lord to importunity in prayer is conveyed with such remarkable repetitions<\/em>, as cannot fail to strike every attentive reader, and to shew how urgent God is with us<\/em>, to make us urgent<\/em> in our supplications to him.]<\/p>\n

Application
1.<\/p>\n

Seek friendship with God<\/p>\n

[A man may expect to prevail with a friend<\/em>, for things which he could not hope for as a stranger<\/em>. And what may we not expect to obtain at Gods hands, if once we are reconciled to him in the Son of his love? Having given us his own Son, what will he withhold from us [Note: Rom 8:32<\/span>.]? If, indeed, we continue enemies to God in our hearts by wicked works, we cannot hope to obtain any blessings at his hands; for we are warned, that if we regard iniquity in our hearts, the Lord will not hear us: but, if we come to him in Christ Jesus, with penitential sorrow, he will never suffer us to seek his face in vain.]<\/p>\n

2.<\/p>\n

Whatever you ask of God, ask it in faith<\/p>\n

[If you come with doubtful hearts, questioning whether God be able or willing to relieve you, you cannot hope to obtain an answer of peace [Note: Jam 1:6-7<\/span>.]. But the prayer of faith shall surely prevail. Whatever be the petition which we offer, provided only it be really good for us, it shall be given us [Note: Joh 15:13-14<\/span>; Joh 16:7<\/span>.]. True, the cup was not taken from the hands of our blessed Lord, nor was the thorn taken from the flesh of the Apostle Paul, though both the one and the other urged their petitions with repeated earnestness: but our blessed Lord was enabled to drink the cup of bitterness even to the dregs, and the Apostle had his affliction greatly sanctified to the good of his soul: and therefore, though the blessings asked were withheld from each, as to the matter of them<\/em>, they were more effectually bestowed on each as to their ultimate effect<\/em>. Thus, only leave to God to judge for you as to the gift that shall be conferred, and you shall be sure never, in any case, to ask in vain.]<\/p>\n

3.<\/p>\n

Never be discouraged on account of any delay you may experience in the answers to your prayers<\/p>\n

[The importunate widow, though often repulsed, prevailed at last: and though God may not answer us so speedily as we could wish, it shall, in fact, be speedily, because it shall be at that precise moment when it shall be most for our eternal good. There are many reasons known to God for delaying to answer our prayers; and which, if known to us, would lead us to acquiesce in, and even to desire, the delay. We need to be stirred up to more importunity in prayer, and to be made more deeply sensible of our need of mercy. We need also to be made more thankful to God for his answers to prayer: and all these benefits may arise from delay. But, beyond the proper season, God will not withhold any communication which, in his wisdom, he sees needful for us. His declaration to this effect may be fully depended on: The vision is for an appointed time; but at the end it shall speak, and shall not lie: though it tarry, wait for it; because it will surely come; it will not tarry [Note: Hab 2:3<\/span>.]. Only wait for the Lord, and you shall never be disappointed of your hope.]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

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; <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 5. Three loaves<\/strong> ] He asketh no more, but receiveth as many as he needeth. So do all God’s suitors. His ears are not only open to their prayers; but his eyes also are upon their necessities, to give them more than they ask or think. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

5.<\/strong> ] Now follows a parable on continuing instant in prayer, of the same nature as that in ch. Luk 18:2<\/span> ff. In both parables, the argument is ‘ fortiori:’ “if selfish man<\/em> can be won by prayer and importunity to give, and unjust man<\/em> to do right, much more certainly shall the bountiful<\/em> Lord bestow, and the righteous<\/em> Lord do justice.” Trench, Parables, in loc., who further remarks, that here intercessory<\/em> prayer is the subject of the parable; there, personal<\/em> . And, that we must remember that all reluctance on the part of God to answer our prayers is not real, but apparent<\/em> only, and arises from deeper reasons working for our good: whereas the reluctance in these two parables is real<\/em> , arising from selfishness and contempt of justice.<\/p>\n

The interrogative form continues to <\/strong> ,<\/strong> Luk 11:7<\/span> , ‘Who of you shall be in these supposed circumstances?’ <\/strong> . <\/strong> <\/strong> .<\/strong> <\/strong> .<\/strong> <\/strong> .<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Luk 11:5-8<\/span> . The selfish neighbour<\/em> . This parable and that of the unjust judge (Luk 18:1-8<\/span> ) form a couplet teaching the same lesson with reference to distinct spheres of life or experience: that men ought always to pray, and not grow faint-hearted when the answer to prayer is long delayed. They imply<\/em> that we have to wait for the fulfilment of spiritual desires, and they teach<\/em> that it is worth our while to wait: fulfilments will come, God is good to them that wait upon Him.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

Luk 11:5<\/span> . : the story is not called<\/em> a parable, as the similar one in chap. 18 is, but it is<\/em> one. God’s ways in the spiritual world are illustrated by men’s ways in everyday life. , etc.: the whole parable, Luk 11:5-8<\/span> , is really one long sentence in which accordingly the construction comes to grief, beginning interrogatively (as far as , Luk 11:5<\/span> , or , Luk 11:6<\/span> ) and continuing conditionally, the apodosis beginning with , Luk 11:8<\/span> , and taking the form of an independent sentence. , at midnight, a poetic word in classic Greek, a prose word in late Greek. Phryn. says: , . In hot climates travelling was largely done during night, therefore the hour was seasonable from the traveller’s point of view, while unseasonable from the point of view of people at home. This is a feature in the felicity<\/em> of the parable. , 1st aorist active imperative, from , here only in N. T., to lend.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Luk 11:5-13<\/p>\n

5Then He said to them, “Suppose one of you has a friend, and goes to him at midnight and says to him, ‘Friend, lend me three loaves; 6for a friend of mine has come to me from a journey, and I have nothing to set before him’; 7and from inside he answers and says, ‘Do not bother me; the door has already been shut and my children and I are in bed; I cannot get up and give you anything.’ 8I tell you, even though he will not get up and give him anything because he is his friend, yet because of his persistence he will get up and give him as much as he needs. 9So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 10For everyone who asks, receives; and he who seeks, finds; and to him who knocks, it will be opened. 11Now suppose one of you fathers is asked by his son for a fish; he will not give him a snake instead of a fish, will ?Hebrews 12 Or if he is asked for an egg, he will not give him a scorpion, will ?Hebrews 13 If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?”<\/p>\n

Luk 11:5-13 This is a story not to illustrate God’s reluctance to answer our prayers, but His willingness. This is called a contrasting parable. It is a fictitious account to highlight mankind’s reluctance but God’s willingness.<\/p>\n

Luk 11:5<\/p>\n

NASB, NRSV,<\/p>\n

TEV, NJB”suppose one of you”<\/p>\n

NKJV”which of you”<\/p>\n

This is literally “who of you.” Luke uses this often to introduce Jesus’ teachings (cf. Luk 11:5; Luk 11:11; Luk 12:25; Luk 14:5; Luk 14:28; Luk 15:4; Luk 17:7). This literary introduction can be seen in the OT in Isa 42:23; Isa 50:10.<\/p>\n

This verse culturally expects an emphatic “no” answer (see Kenneth Bailey, Poet and Peasant, pp. 119-141).<\/p>\n

Luk 11:6 “for a friend of mine has come to me” Travelers might travel at night to avoid the heat in some Middle Eastern countries, but in others travel at night was dangerous and unusual.<\/p>\n

“I have nothing to set before him” It was a host’s cultural duty to provide a meal.<\/p>\n

Luk 11:7 “Do not bother me” This is a present active imperative with the negative particle, which usually means stop an act already in process. Then the homeowner lists two reasons why he cannot get up.<\/p>\n

Luk 11:8 This verse explains the point of the parable. Persistence is an important aspect of prayer (cf. Luk 11:9-10). This is not because God is reluctant, but because prayer develops intimacy with God. Our greatest need is God, not the answer to all our prayers (cf. Luk 18:1-6).<\/p>\n

God invites His children to come to Him even in times and circumstances that may seem inappropriate. God is more available than any ancient host (cf. Psa 23:5-6).<\/p>\n

Luk 11:9 “ask, and it will be given to you; seek, and you will find; knock, and it will be opened” These are all present active imperatives which speak of habitual, lifestyle commands (cf. Deu 4:29; Jer 29:13). It is important that one balance human persistence with God’s responsive character. Believers cannot force God to do that which is not good for them. However, at the same time, they can bring any perceived need to their heavenly Father at any time and as often as desired. Jesus prayed the same prayer in Gethsemane three times (cf. Mar 15:36; Mar 15:39; Mar 15:41; Mat 26:39; Mat 26:42; Mat 26:44). Paul also prayed three times about his thorn in the flesh (cf. 2Co 12:8). But the great thing about prayer is not that one receives a specific answer to his request, but that he has spent time with the Father!<\/p>\n

Persistence (literally “shamelessness”) is important (cf. Luk 18:2-8). However, it does not coerce a reluctant God, but reveals the level of interest and concern of the person praying. Neither one’s many words nor his repeated prayers will motivate the Father to give that which is not in one’s best interest. The best thing believers get in prayer is a growing relationship and dependence on God.<\/p>\n

Luk 11:11-12 Both questions expect a “no” answer. Jesus used the analogy of a father and son to describe the mystery of prayer. Matthew gives two examples, while Luke gives three (cf. Luk 11:12, although there is some confusion in the manuscript tradition). The whole point of the illustrations was that God will give believers the “good things.” Luke defines this “good” as “the Holy Spirit” (cf. Luk 11:13). Often the worst thing our Father could do for us is answer our inappropriate, selfish prayers! All three examples are a play on things that look alike: stone as bread, fish as eel, and egg as a coiled, pale scorpion.<\/p>\n

Luk 11:11 “instead of a fish” The Semitic form of this would use “and instead” (cf. MSS P45,75, B), while the normal Greek idiom would require “not instead” (cf. MSS , A, D, L, W). This clearly shows how later Greek scribes did not fully understand the Aramaic influence on the writers of the NT (even Luke) and changed the unusual Semitic forms to their common Koine Greek forms.<\/p>\n

We do not have the exact words of Jesus. The Gospels are not video tapes, but Holy Spirit-inspired memories. Their differences do not affect inspiration or trustworthiness.<\/p>\n

Luk 11:13 This is a First class conditional sentence which is assumed to be true from the author’s perspective or for his literary purposes. In a rather oblique way this is an affirmation of the sinfulness of all men (cf. Rom 3:9; Rom 3:23). The contrast is between evil human beings and a loving God. God shows His character by the analogy of the human family.<\/p>\n

“how much more will your heavenly Father give the Holy Spirit to those who ask Him” There is some question about the wording of this verse. It is important to look up the parallel in Mat 7:11, which replaces “the Holy Spirit” with “good things.” Manuscripts P45 and D of Luk 11:13 have “good gift” (as does the Greek text used by Ambrose). This seems to imply that this reference is more to spiritual gifts (cf. F. F. Bruce, Answers to Questions, p. 53) than to the Holy Spirit Himself (there is no article). I do not know of one place in the Scriptures that we are to ask the Father for the Holy Spirit since we are given the Holy Spirit at salvation. The indwelling Spirit comes when Jesus is received. However, the manuscript attestation of “Holy Spirit” is overwhelming (cf. MSS P75, , A, B, C, W).<\/p>\n

There is another variant in this text. The designation for God can be (1) “the Father from heaven” (cf. MSS P75, , L) or (2) “the Father will give from heaven” (cf. MS P45 and the parallel in Mat 7:11). As with most variants, the meaning of the text is not affected.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

And He said, &c. Verses 5-10 are peculiar to Luke. <\/p>\n

of = among. Greek. ek. App-104. <\/p>\n

lend. Greek. chrao. Occurs only here. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

5.] Now follows a parable on continuing instant in prayer, of the same nature as that in ch. Luk 18:2 ff. In both parables, the argument is fortiori: if selfish man can be won by prayer and importunity to give, and unjust man to do right, much more certainly shall the bountiful Lord bestow, and the righteous Lord do justice. Trench, Parables, in loc., who further remarks, that here intercessory prayer is the subject of the parable; there, personal. And, that we must remember that all reluctance on the part of God to answer our prayers is not real, but apparent only, and arises from deeper reasons working for our good: whereas the reluctance in these two parables is real, arising from selfishness and contempt of justice.<\/p>\n

The interrogative form continues to , Luk 11:7, Who of you shall be in these supposed circumstances? . …<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Luk 11:5. , and He said) The Scripture exhorts us abundantly to prayer. In what lies the whole principle and right mode of prayer? In importuning, and that, in good earnest.-, at midnight) at a time least of all convenient. In the case of God, no time is unseasonable with respect to hearing and giving.-, friend) A familiar and courteous appellation, employed instead of a proper name: it is not repeated at Luk 11:7.-, three) one for my guest: one for myself: one supernumerary by way of compliment. The language in this passage is wonderfully familiar, and adapted to the popular understanding.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

Encouragement to Persevering Prayer <\/p>\n

Luk 11:5-13<\/p>\n

The parable of the three friends is very encouraging. We, so to speak, are to act as mediators or intercessors between those who are in sore need and our great Heavenly Friend. They are always coming to us on their journey, and we feel that we have nothing to set before them. Whether their need is for body, mind or spirit, they find us poor and bankrupt. But, at such times, let us turn to God with earnest prayer. If persistence in prayer prevails over the churlish and self-indulgent, what will it not achieve with the One who is rich unto all that call upon Him! He will give us just as much as we need.<\/p>\n

Notice that how much more! Count the stars scattered on the vault of night, or the daisies in the fields, or the myriads of living creatures, sustained as the pensioners of His bounty, and ask yourself if He cannot give enough good gifts, and His Spirit withal, to supply all your need. What would you not do for your helpless little child? How much more See Php 4:19.<\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

Chapter 70<\/p>\n

Shameless Desperation<\/p>\n

It is very, very late. Midnight. All the lights are out. Youre in bed. All your children are sound asleep. Suddenly someone rings the doorbell and starts knocking at the door. Friend! Could you help me? I need some bread! A friend of mine has come unexpectedly, and I have nothing in the house to feed him! You try to ignore the unwelcome, shameless intruder. But he knocks again. Friend! I need some help. I need bread! Still, you ignore him. Then, he knocks again. Friend, friend! I must have some bread! Finally, you go to the door, trying not to wake the family. Without opening the door, you say in a rather angry, unsympathetic voice, Go away. Leave me alone. Cant you tell we are all asleep? I cant help you.<\/p>\n

That silences the man, for a while. He stands on the stoop. Then, he turns to go home. But he cannot go home. He dare not go home. He still doesnt have any bread to set before his friend who has dropped in on him. So, he comes back. He knocks on the door again, louder than before. Friend! Friend! Friend! He cries, till the dogs begin barking and the neighbours start opening their doors to see whats happening. He puts his ear to the door. He knows youre there. Finally, he hears you moving. Then, he sees a light come on inside. At last, the door opens and you hand him all the bread he can possibly use. All you want to do is get rid of him and go back to bed. All he wanted was some bread to satisfy his friend. That is the story set before us in Luk 11:5-13.<\/p>\n

Context<\/p>\n

Be sure you read this parable in its context. Is our Lord here teaching us that if we want something bad enough all we have to do is badger God into giving it to us, like a spoiled child badgers his parents into getting what he wants, or a nagging wife gets her husband to do what he does not want to do just to stop the nagging? No. Is the Master here teaching us that if we really pray hard enough and believe strongly enough we can get anything we want from God, if we really want it, if we just refuse to give up? No.<\/p>\n

Many faithful men and women, having pleaded with God to spare a dying loved one, as David prayed for his dying son, soon buried the one for whom they had so earnestly prayed. Many parents have prayed for their rebel children, whose children perished still in unbelief. Many of Gods saints have prayed for God to relieve them of some heart wrenching trouble, as Paul prayed for God to remove his thorn in the flesh, who found that God would not grant them their request. You have experienced this, and I have too.<\/p>\n

Our prayers never alter Gods purpose or change his will. Prayer is not the art of twisting the arm of omnipotence, getting God to do what we want him to do. Prayer has something to do with our compliance with Gods will. Our prayers are effectual when our prayers are in accordance with the will and purpose of God.<\/p>\n

This parable is part of our Lords answer to his disciples request, Teach us to pray. In Luk 11:2-4 he teaches us what we should pray for and how.<\/p>\n

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. Give us day by day our daily bread. 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.<\/p>\n

Our Lords instruction about prayer here is not the same as that which was given in his Sermon on the Mount. Here, our Lord ends his words of instruction by telling us to seek from God the forgiveness of sin and deliverance from all evil. Then, he illustrates his doctrine by giving us the parable of the man who knocked at midnight in Luk 11:5-13. That is the connection; and that is the secret to interpreting this parable.<\/p>\n

In this parable our Saviour is telling us how to obtain Gods salvation, the forgiveness of sins and deliverance from all evil.<\/p>\n

Midnight<\/p>\n

Did you ever notice how many things in the Bible took place at midnight? It was at midnight that the Lord God passed through Egypt, killed all the firstborn, and brought Israel out of the land of bondage with his mighty hand and stretched out arm (Exo 11:4; Exo 12:29). That was a picture of redemption by the blood of Christ and by the power of his grace.<\/p>\n

It was at midnight that Samson (Jdg 16:3) took the gates of the city of Gaza, and the two posts, bar and all, put them on his broad shoulders, and carried them away up to the top of a high hill before Hebron. That was a picture of reconciliation by Christs death.<\/p>\n

It was at midnight that Ruth came into the threshing floor and laid herself at Boazs feet (Rth 3:8). That portrayed a needy sinner seeking Gods saving grace in Christ.<\/p>\n

It was at midnight the woman in 1Ki 2:20 found her son gone, a dead one laid in his place. It was a picture of life destroyed by sin and life restored by the wisdom of God our Saviour in the exercise of his saving mercy.<\/p>\n

Elihu said to Jobs three miserable friends, the mighty shall be taken away without hand at midnight (Job 34:20). That portrayed the withering work of God the Holy Spirit in conviction.<\/p>\n

When taught to understand Gods righteous judgments, the Psalmist David said, At midnight I will rise to give thanks unto thee because of thy righteous judgments (Psa 119:62). That speaks of our gratitude to the just God, our Saviour, by whom we are granted free justification.<\/p>\n

At midnight the cry is made, The Bridegroom cometh; go ye out to meet him (Mat 25:6), because Christ Jesus our Lord is coming for his bride in grace and at the second advent.<\/p>\n

It was at midnight that the Lord God shook the earth and broke open the prison doors at Philippi that held the Philippian Jailor (Act 16:25).<\/p>\n

And it was at midnight that Paul and those who travelled with him across the stormy sea drew near some country hoping for safety (Act 27:27).<\/p>\n

Every reference to midnight in the Word of God is connected with an event that clearly pictures Gods wondrous works of redemption and grace in Christ. It is no accident that our Lord in this parable speaks of a needy man coming to his friend at midnight. The parable is a word of instruction, telling us how sinners obtain Gods grace in Christ.<\/p>\n

When the time of love has come, when the appointed time of mercy has arrived, when the time has come for God to save a chosen sinner, he graciously brings the object of his love into utter desperation. He creates midnight in the soul.<\/p>\n

Is that the case with you? Are you a poor, needy sinner sitting in darkness? Once you thought you had light. Once everything was fine. Once you thought you had everything you needed. Once you presumed that you knew everything. Now, you are utterly engulfed in thick darkness. The darkness in your soul is so thick it hurts. Is that your condition? If so, this parable is especially for you.<\/p>\n

The Lord Jesus Christ<\/p>\n

Our Saviour was often like this importunate poor man, out at midnight, knocking for bread. Often, after a long day of labour for the souls of men, struggles with his adversaries, warfare with Satan, and heartfelt trouble, our Master went at midnight to the gate of heaven and knocked again and again, until he got as much as he needed. These things are recorded by divine inspiration in the gospel narratives, written without emotion or exclamation. They are things at which our hearts stand still, when we suddenly come upon them. He went up into a mountain to pray: and when the morning was come he was there alone. Again, he departed into a mountain himself alone. And again, It came to pass in those days that he went out into a mountain to pray, and continued all night in prayer to God.<\/p>\n

He continued all night. Do you see Him? Do you hear Him? Can you make out what he is asking? He stands up. He kneels down. He falls on his face. He knocks in the thick darkness that lays heavy on his holy soul. All night he prays, and refuses to faint, till the sun rises, and he goes down to his disciples like a strong man to run a race.<\/p>\n

Yonder, in Gethsemane as he anticipated being made sin for us, the Lord Jesus knocked, and knocked, and knocked again, until his sweat was as it were great drops of blood falling to the ground! Indeed, we have not an high priest who cannot be touched with the feeling of our infirmities. Rather, our Lord Jesus Christ, our great High Priest in heaven, is One, Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears, and was heard in that he feared. Like us, he learned obedience through the things that he suffered. And being made perfect, he became the author of eternal salvation unto all them that obey him. <\/p>\n

Conversion<\/p>\n

However, in this passage the clear, primary thing set before us is the experience of grace in conversion. A friend of ours (Gods holy law) comes to us in his journey; and we have nothing to set before him. Oh, yes, the law of God is our true friend. It is a schoolmaster unto Christ. It is our friend, because it shuts us up to and forces us to flee to him, who is our souls Friend, the Lord Jesus Christ.<\/p>\n

Gods law comes and says to us, Be ye holy. The soul that sinneth, it shall die. It demands of us perfect righteousness and complete satisfaction. We are all death and sin; but the law comes, and demands life and righteousness. Immediately, we set out to do what we are told from God to do; but we find that we have nothing to set before it. The law says, This do, and thou shalt live (Luk 10:25-37). But we cannot do what the law requires. We cannot make ourselves clean (Isa 1:16-18).<\/p>\n

And then, in our famine of life, and peace, and strength, we think of God in Christ. How unwelcome is the thought! He has all that we need. If we ask it of him, he will give us all we need! There is no question about that fact. Yet, if we could make any other shift we would make it.<\/p>\n

The holy Lord God might very well and very rightly say to us, I do not know you. Get some of your own friends to help you. Indeed, we expect far worse from him. How we dread the thought of seeing him, worse yet, of him seeing us!<\/p>\n

We turn back. We simply cannot go to God. But the intolerable pangs of hell are in our souls. Darkness is in our hearts. The fire of hell burns in our consciences. Famine in our souls has us bent to the ground in weakness. We have nothing. We must go on to God. No one else can help.<\/p>\n

This horrid sinking goes on until hell itself is at the door. Then, we say like the four lepers at the entering in of the gate of Samaria: Why sit we here until we die? Now, therefore, come and let us fall unto the host of the Syrians: if they save us alive, we shall live: and if they kill us, we shall but die.<\/p>\n

I can but perish if I go,<\/p>\n

I am resolved to try;<\/p>\n

For if I stay away, I know,<\/p>\n

I must forever die.<\/p>\n

I grant this is not the best frame of mind in which to come to God. We ought to come to him full of confidence, full of assurance, doubting nothing. But I never knew a sinner in my life who did.<\/p>\n

This is not a very becoming frame of mind in which to arise and go to our Father. But every father knows that a father does not http:\/\/www.ccel.org\/php\/disp.Philippians 3?authorID=whyte&bookID=pray&page=173&view=png stand upon points with his son who was dead, and is alive again, who was lost, and is found. <\/p>\n

Is there midnight in your soul? Has the law of God come demanding what you know you must give, but what you cannot give? Come, then, come now to the throne of grace.<\/p>\n

For he satisfieth the longing soul, and filleth the hungry soul with goodness. Such as sit in darkness and in the shadow of death, being bound in affliction and iron; Because they rebelled against the words of God, and contemned the counsel of the most High: Therefore he brought down their heart with labour; they fell down, and there was none to help. Then they cried unto the LORD in their trouble, and he saved them out of their distresses. He brought them out of darkness and the shadow of death, and brake their bands in sunder. Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! (Psa 107:9-15).<\/p>\n

If today your friend, Gods holy law, has come to you, and you have nothing to set before him. If, in our Saviours words, you have http:\/\/www.ccel.org\/php\/disp.Philippians 3?authorID=whyte&bookID=pray&page=174&view=png come to yourself today. If it is midnight in your soul. If you are now weighed in the balances and found wanting, amid fear, or want, or whatever form your awakening may take, hear a word of grace and promise: Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you.<\/p>\n

Do it, as if the books were to be opened before sunrise tomorrow. Do it, as if already the thief were at your window. Go through this parable. Go through it on your knees, if not on your face. Read it, see it. This is instruction given by the Son of God himself to sinners. He is telling us how to obtain forgiveness, how to be delivered from all evil.<\/p>\n

See the man at midnight. Imitate that man. Act out the parable in your souls lone midnight. Leave nothing out. Look at this poor soul in his straits. Hear his knocks sounding in the silence of the night. Hear his loud cry, and cry it after him. He needed three loaves. Do you not need three vital loaves? Do you not need life from Christ? Do you not need atonement by Christ? Do you not need the righteousness of Christ? Go to the throne of grace and tell the God of all grace what you need. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.<\/p>\n

Lifelong<\/p>\n

But conversion is not a one time thing. It is a lifelong turning to God, a lifelong coming to Christ, a lifelong struggle of soul. I have repented. I am repenting. And I shall repent. I have come to Christ. I am coming to Christ. And I shall come to Christ (1Pe 2:1-4).<\/p>\n

This midnight intruder represents Gods elect throughout the days of their lives in this world. So long as we live in this body of flesh, we will need to be just like this poor soul: ever knocking at heavens door, ever asking, ever seeking, because we are always in great need of grace.<\/p>\n

Let Zions watchmen give him no rest, until he establishes his kingdom in its fulness and makes Jerusalem a praise in the earth (Isa 62:6-7). Let us ever put God in remembrance of his covenant and plead for his grace (Isa 43:25-26).<\/p>\n

Shameless Desperation<\/p>\n

Our great, gracious God would have us come to him in shameless desperation. We have nothing to bring!<\/p>\n

How often we feel ashamed to come to the throne of grace. How embarrassed we are that we seem only to seek him when we are in utter desperation. Yet, in this parable our Saviour teaches us to come in just that condition. If we did not need grace, we would not need to seek it. So he tells us plainly to come in our desperation, to come shamelessly, that we may obtain mercy and find grace to help in time of need.<\/p>\n

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. 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. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened (Luk 11:8-10).<\/p>\n

The word importunity does not adequately express our Lords intent. In fact, the word ought to be translated, shamelessness! This was what our Lord really said: I say unto you, he said, though he will not rise and give him because he is his friend, yet because of his shamelessness he will rise and give him as many as he needeth.<\/p>\n

What shamelessness! the man cried out, who was in bed, with his door shut. What shamelessness! the disturbed neighbours cried out. What shamelessness! the late passers-by said. Hold your peace, they said, and let honest mens doors alone at this time of night.<\/p>\n

Never mind, says our Lord on the other hand. Never mind them. They have bread enough at home. It is easy for them to cry shame to a starving man. Never mind them. Knock on. Knock on. The man must rise if you go on knocking. Give him no rest. Well done! Knock again!<\/p>\n

Yes, shamelessness! What a shameless wretch I am! you will say about yourself, to ask such things, to have to ask such things at my age, to knock so loud after the way I have rebelled against God, despised his grace, and trampled under my feet the blood of his dear Son!<\/p>\n

At my age! You now number your days and will blush with shame. http:\/\/www.ccel.org\/php\/disp.Philippians 3?authorID=whyte&bookID=pray&page=176&view=png At my age, and only beginning to pray in any earnest! How many nights have I had no time to give to God! And, now, to expect that when I lift up my finger, and go down five minutes on my carpeted knees, God Almighty is to hasten and set everything aside to hear me!<\/p>\n

Yes. Repentance requires shameless humiliation, the very shamelessness with which Ruth went to Boaz at midnight on the threshing floor. As Christ says here, it takes shamelessness in us for proud rebels like you and me to come to the throne of grace in our souls midnight and sue for mercy. There is much to aggravate our shamelessness.<\/p>\n

The shameful things we have to ask for: pardon, atonement, grace. The incredibly shameful things we have to admit and confess. The lives we have lived. The way we have spent our days and nights. The result of our wasted lives!<\/p>\n

It kills us to have to say such things even with our doors shut. But it is infinitely better to say all these things in closets than have them all proclaimed from the housetops in the Day of Judgment!<\/p>\n

Knock, man! Knock! For the love of your soul, knock! Knock as Noahs neighbours knocked once the door was shut and the rains began to fall! Knock as they knock to get into heaven after the door is shut! Knock, as they knock to get out of hell! For Christs sake, knock! Knock until the door opens and you have obtained the blessing. Like Jacob, cry out to the Son of God, I will not let thee go except thou bless me!<\/p>\n

The Blessing Sought<\/p>\n

The thing we need, the thing we must have, the thing God alone can give is the blessed gift of eternal life, grace and salvation by his Holy Spirit.<\/p>\n

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? Or if he shall ask an egg, will he offer him a scorpion? 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? (Luk 11:11-13).<\/p>\n

This gift of the Spirit includes the whole experience of Gods salvation, all the blessedness of Gods covenant promised to his elect before the world began, flowing to every redeemed sinner by the merit, power, and efficacy of Christs atoning blood (Gal 3:13-14).<\/p>\n

Just before he ends his sermon on prayer, our Lord in one word gets to the heart of his doctrine. This shameless desperation in prayer is for the Holy Spirit. It is for Gods salvation. It is no longer a prayer for bread, or for a fish, or for an egg. It is not a prayer for long life, or for riches, or for good health. It is not what shall we eat? or what shall we drink? or wherewithal shall we be clothed?<\/p>\n

This is shameless importunity for life, eternal life! Our Lord would hear us saying at the end of his sermon: One thing do I desire, and that will l seek after. We have wrestled at midnight when we saw Esau coming to meet us with his armed men. We have made our couches swim with tears when our sin found us out. We have fallen on our faces when death approached. But this one thing we must have. We must have Christ. We must have Gods salvation. We must have the Holy Spirit.<\/p>\n

It is God the Holy Spirit who weds the soul to Christ. It is God the Holy Spirit who gives dead sinners life. It is God the Holy Spirit who gives us faith. It is God the Holy Spirit who sprinkles our hearts with the blood of the Lamb. It is God the Holy Spirit who speaks peace and pardon to our souls. It is God the Holy Spirit who puts on us the garments of salvation.<\/p>\n

The Blessing Obtained<\/p>\n

Our Lord here promises that all who do, in the shameless desperation of faith, look to God for grace, salvation and eternal life shall obtain the blessing they seek. 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 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? (Luk 11:9; Luk 11:13; Heb 11:6; Jer 29:10-15). When your midnight is no longer, when the Holy Spirit has finished his midnight work in you, then, (Oh blessed blessedness!) after grace, he will give glory, too!<\/p>\n

After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes (Rev 7:9-17).<\/p>\n

Fuente: Discovering Christ In Selected Books of the Bible<\/b><\/i><\/h4>\n

Luk 18:1-8 <\/p>\n

Reciprocal: Gen 32:25 – that he Isa 62:6 – keep Mar 10:48 – but Rom 12:12 – continuing Eph 6:18 – all perseverance<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

7<\/p>\n

This parable compares an earthly friend with the disciple who wanted to know how to pray. The outcome of a proper prayer is the lesson of the illustration.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

IN these verses our Lord Jesus Christ instructs us about prayer. The subject is one which can never be too strongly pressed on our attention. Prayer lies at the very root of our practical Christianity. It is part of the daily business of our religious life. We have reason to thank God, that upon no point has our Lord Jesus Christ spoken so fully and frequently as upon prayer.<\/p>\n

We learn for one thing, from these verses, the importance of perseverance in prayer. This lesson is conveyed to us in the simple parable, commonly called the “Friend at Midnight.” We are there reminded what man can obtain from man by dint of importunity. Selfish and indolent as we naturally are, we are capable of being roused to exertion by continual asking. The man who would not give three loaves at midnight for friendship’s sake, at length gave them to save himself the trouble of being further entreated. The application of the parable is clear and plain. If importunity succeeds so well, between man and man, how much more may we expect it to obtain mercies when used in prayer to God.<\/p>\n

The lesson is one which we shall do well to remember. It is far more easy to begin a habit of prayer than to keep it up. Myriads of professing Christians are regularly taught to pray when they are young, and then gradually leave off the practice as they grow up. Thousands take up a habit of praying for a little season, after some special mercy or special affliction, and then little by little become cold about it, and at last lay it aside. The secret thought comes stealing over men’s minds, that “it is no use to pray.” They see no visible benefit from it. They persuade themselves that they get on just as well without prayer. Laziness and unbelief prevail over their hearts, and at last they altogether “restrain prayer before God.” (Job 15:4.)<\/p>\n

Let us resist this feeling, whenever we feel it rising within us. Let us resolve by God’s grace, that however poor and feeble our prayers may seem to be, we will pray on. It is not for nothing that the Bible tells us so frequently, to “watch unto prayer,” to “pray without ceasing,” to “continue in prayer,” to “pray always and not to faint,” to be “instant in prayer.” These expressions all look one way. They are all meant to remind us of a danger and to quicken us to a duty. <\/p>\n

The time and way in which our prayers shall be answered are matters which we must leave entirely to God. But that every petition which we offer in faith shall certainly be answered, we need not doubt. Let us lay our matters before God again and again, day after day, week after week, month after month, year after year. The answer may be long in coming, as it was in the cases of Hannah and Zacharias. (1Sa 1:27; Luk 1:13.) But though it tarry, let us pray on and wait for it. At the right time it will surely come and not tarry.<\/p>\n

We learn, for another thing, from these verses, how wide and encouraging are the promises which the Lord Jesus holds out to prayer. The striking words in which they are clothed are familiar to us if any are in the Bible: “Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you.”-The solemn declaration which follows, appears intended to make assurance doubly sure: “Everyone that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened.”-The heart-searching argument which concludes the passage, leaves faithlessness and unbelief without excuse: “If ye 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.”<\/p>\n

There are few promises in the Bible so broad and unqualified as those contained in this wonderful passage. The last in particular deserves especial notice. The Holy Spirit is beyond doubt the greatest gift which God can bestow upon man. Having this gift, we have all things, life, light, hope and heaven. Having this gift we have God the Father’s boundless love, God the Son’s atoning blood, and full communion with all three Persons of the blessed Trinity. Having this gift, we have grace and peace in the world that now is, glory and honor in the world to come. And yet this mighty gift is held out by our Lord Jesus Christ as a gift to be obtained by prayer! “Your heavenly Father shall give the Holy Spirit to them that ask Him.”<\/p>\n

There are few passages in the Bible which so completely strip the unconverted man of his common excuses as this passage. He says he is “weak and helpless.” But does he ask to be made strong?-He says he is “wicked and corrupt.” But does he seek to be made better?-He says he “can do nothing of himself.” But does he knock at the door of mercy, and pray for the grace of the Holy Spirit?-These are questions to which many, it may be feared, can make no answer. They are what they are, because they have no real desire to be changed. They have not, because they ask not. They will not come to Christ, that they may have life; and therefore they remain dead in trespasses and sins.<\/p>\n

And now, as we leave the passage, let us ask ourselves whether we know anything of real prayer? Do we pray at all?-Do we pray in the name of Jesus, and as needy sinners?-Do we know what it is to “ask,” and “seek,” and “knock,” and wrestle in prayer, like men who feel that it is a matter of life or death, and that they must have an answer?-Or are we content with saying over some old form of words, while our thoughts are wandering, and our hearts far away? Truly we have learned a great lesson when we have learned that “saying prayers” is not praying!<\/p>\n

If we do pray, let it be a settled rule with us, never to leave off the habit of praying, and never to shorten our prayers. A man’s state before God may always be measured by his prayers. Whenever we begin to feel careless about our private prayers, we may depend upon it, there is something very wrong in the condition of our souls. There are breakers ahead. We are in imminent danger of a shipwreck.<\/p>\n

==================<\/p>\n

Notes-<\/p>\n

v5.-[Which of you shall have a friend, &c.] Here, as in many other cases, we should notice the lowly condition of life, and simple range of social circumstances, from which our Lord drew His illustrations of spiritual truth. This is one of the reasons why the Bible is so peculiarly suited to that class of mankind which is always most numerous,-the poor.<\/p>\n

[Three loaves.] We may conclude from this expression, that a loaf of bread in the New Testament days was much smaller in size than it commonly is now. Three of our loaves would be more than sufficient for the wants of one man. This fact should be remembered, as it throws light on the miracle of feeding the multitude with a few loaves.<\/p>\n

v6.-[In his journey.] In order to understand the arrival of a friend from a journey at midnight, we must remember that in hot countries people often travel by night, and rest during the day. All who have travelled in India will see the reasonableness of this circumstance in the parable.<\/p>\n

v7.-[My children are with me in bed.] The family of a poor man in eastern climates often all sleep in one common sleeping chamber. This appears to be the simple meaning of the expression here used:-“We have all retired to our sleeping chamber. We are all in bed.”<\/p>\n

v8.-[Importunity.] The Greek word so translated is only used here in the New Testament. It would be rendered more literally “shamelessness.” It signifies a continual asking and entreating, in spite of rebuffs, like the asking of an impudent beggar.<\/p>\n

v11.-[If a son shall ask bread, &c.] The sentence so translated would be rendered more literally, “What father of you will his son ask bread? will he give him a stone?”<\/p>\n

There is an evident resemblance implied between the appearances of a loaf and a stone, a fish and a serpent.<\/p>\n

v12.-[An egg…a scorpion.] Bishop Pearce shows, by a quotation from Bochart, that the large kind of scorpions, when coiled and rolled up, had a white body not unlike an egg.<\/p>\n

[Will he offer.] The Greek word so translated is the same which is rendered in the preceding verse “will he give.”<\/p>\n

v13.-[Being evil.] Let this expression be noted. It is one of those which show the natural wickedness of man. He is by nature only evil. “Every imagination of the thought of his heart is only evil continually.” Gen 6:5.<\/p>\n

[Your heavenly Father.] There is a notable distinction between the Greek words so translated and those rendered “Father which art in heaven,” in the Lord’s prayer. Here it signifies “Father from heaven.” There it is “Father in heaven.”-Alford remarks that “when we address God, He is our Father in heaven,-when He answers us, He is our Father from heaven. In the former case we go up to Him and His abode. In the latter case He comes down to us.”<\/p>\n

I cannot leave the above passage without expressing my own dissent from the allegorical signification which the Fathers and other commentators have thought fit to place on many of its expressions. I cannot hold, with Augustine, that the three loaves represent the Trinity, man’s food and life, or faith, hope, and charity,-nor yet that the “fish” represents faith, or the “egg” hope.-I cannot hold, with Bede, that the guest newly arrived is the spirit of man, weary and hungry,-the host, natural man unable to satisfy his soul,-and the appeal to the friend, application to God for help.-I cannot hold with Vitringa, that the guest is the heathen world, the host who receives him the disciples of Jesus, who must receive bread of life from God for the relief of the heathen, and solicit it with all perseverance.-I cannot hold with others, that the children in bed are the angels, or the saints who are already in glory. Several of these interpretations will be found in Trench on Parables.<\/p>\n

I leave all such explanations of Scripture to those who can receive them. I for one cannot.-To some minds they may appear wise, clever, and beautiful. To me they appear fanciful, dangerous, destitute of sobriety, and unwarrantable additions to the mind of Christ.-Most parables are intended to convey one great lesson. Even those in which almost every part has a meaning, such as the ten virgins and the prodigal son, require to be handled with great caution. In the parable of the Friend at midnight I am unable to see any warrant for searching out far-fetched allegorical meanings. We have no right to enquire what the words of Scripture can be twisted, and strained, and wrested into meaning. We have only to consider what was the original scope or intention of the Holy Ghost when the words were written, and by that to abide. The protest of Stella, the Spanish commentator, on this subject in his commentary on this very place, is well worthy of remark.<\/p>\n

It is fair to observe, that the broad promise at the end of the passage, “your Heavenly Father shall give the Holy Spirit to them that ask Him,” is differently explained by different theologians.-Some would interpret it as a general promise, graciously held out to all mankind, as an inducement and encouragement to pray.-Others would confine it to God’s children and true believers, and interpret it only as an argument for converted people asking much that they may have much.<\/p>\n

The reader of my exposition will perceive that I am unable to place the more confined and narrow view upon the promise. I feel obliged, in fairness and honesty, to regard the words as one of those great, broad sentences, in which God holds out his hands to the unconverted, and sets before them an open door.-That no man can pray acceptably without the Holy Spirit, I am well aware.-In what way a man can ask for the Holy Spirit unless he has first received the Holy Spirit, I do not pretend to explain. I only know that I find the words of this promise plainly laid before us, and that fair interpretation seems to require them to be generally applied. I desire to receive the promise as a little child, and to press it on unconverted people. I dare not be more systematic in my theology than Scripture itself.<\/p>\n

Fuente: Ryle’s Expository Thoughts on the Gospels<\/b><\/i><\/h4>\n

Luk 11:5. Which of you shall have? The question is: what will happen in these supposed circumstances. The argument of this parable is: If selfish man can be won by prayer and importunity to give, much more certainly shall the bountiful Lord bestow (Trench). The purpose is, as in the similar parable of the unjust judge (chap. Luk 18:1-8), not only to enjoin and encourage persevering prayer, but to declare the certainty that prayer will be heard (Luk 11:9-13).<\/p>\n

Three loaves. One for the traveller, one for himself, to eat with his guest, and one that there might be abundance. Allegorical interpretations abound, but must be accepted with caution. A reference to the Bread of Life is most probable.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

The design of our blessed Saviour in these, and the following verses, is to excite and stir up his disciples to fervency, importunity, and constancy, in the duty of prayer, and to this purpose he makes use of a double argument, the one of a friend, and the other of a father. He lays before them the parable of a friend, coming to his friend at midnight, and by his importunity obtaining that of him which otherwise he must have gone without. <\/p>\n

From whence our Lord leaves us to infer that if an impudent and bold beggar can obtain so much from a man, what cannot an humble, earnest, and daily petitioner obtain from God? What friend is so faithful and helpful to his dearest friend, as God is to us his children?<\/p>\n

From the whole note,<\/p>\n

1. That a man must be brought into a state of friendship and reconciliation with God, if he hopes his prayers shall be accepted.<\/p>\n

2. That when any of the friends of God are in necessities and straits, he allows them the liberty at all hours to call upon him, and pray unto him: at midnight as well as at mid-day, God’s ear is open to his praying friends.<\/p>\n

3. That Almighty God takes pleasure in being urged in prayer by the holy importunity of his friends: never is he better pleased, than when his people, with holy Jacob, wrestle with him, and will not let him go till he hath blessed them.<\/p>\n

4. That such holy and humble importunity shall not only obtain what we desired, but more than we expected: only three loaves were desired here, but because of importunity he had as many as he needed; more is given in the concession, than was desired in the supplication. The original word here rendered importunity, signifies impudence, according to that saying among the Jews. The impudent man overcomes the modest and the bashful; how much more God, who is goodness itself?<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Luk 11:5-8. And he said, &c. Having, by a short form, taught his disciples that they were not in prayer to use a multiplicity of words, with vain repetitions; he proceeded to caution them, on the other hand, against coldness, indifference, and slackness in their supplications. The evil of this, and the necessity of asking affectionately, with importunity and perseverance, he taught them by a parable; in which he showed them, that importunity, that is, earnestness and frequency in asking, are the proper, natural expressions of strong desires, and, by consequence, that God very properly requires these things in men, before he bestows on them such favours as they stand in need of, just as he requires them to be earnestly desirous of these favours before he blesses them therewith. Macknight. Which of you shall have a friend, &c. As if he had said, Who is there of you that has not observed the efficacy of importunate requests? If, for instance, he shall have a friend, and shall go to him at midnight The most unseasonable time imaginable for asking a favour; and say unto him, Friend, lend me three loaves Do me this favour on account of our mutual friendship; for a friend of mine One to whom I am particularly indebted; in his journey is come to me Having travelled so late and long, my friend is both weary and hungry; and I have nothing to set before him A case certainly very urgent. And he from within Being of a churlish disposition; shall answer and say, Trouble me not Do not disturb me thus at so late an hour; what you ask will put me to a great deal of trouble: the door is now shut And must have its locks and bolts opened, and my children are with me in bed Or as , may be rendered, my servants, together with me, are in bed. My servants are in bed as well as myself, and probably they are fast asleep, so that there is nobody at hand to give you what you want. I cannot rise and give thee You cannot expect that I will rise and give you the loaves. I say unto you, Though he will not rise, &c. This man, though he would not yield to the calls and influence of friendship, yet will he be prevailed upon by the force of importunity; because it shows both the greatness of the supplicants distress, and the earnestness of his desire.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

2 d. Luk 11:5-13. The Efficacy of Prayer.<\/p>\n

After having declared to His own the essential objects to be prayed for, Jesus encourages them thus to pray by assuring them of the efficacy of the act. He proves this (1) by an example, that of the indiscreet friend (Luk 11:5-8); (2) by common experience (Luk 11:9-10); (3) by the fatherly goodness of God (Luk 11:11-13). <\/p>\n

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n

THE SHAMELESS PRAYER<\/p>\n

Luk 11:5-11. And He said unto them, Which one of you shall have a friend, and he shall come to you at midnight, and say to thee, Friend, lend me three loaves, since my friend has come to me on a journey, and I have nothing which I may place before him; and he within, responding, may say, Give me no trouble; the door is already shut, and my children are in bed with me; I am not able, having risen up, to give unto you. I say unto you, If, having risen up, he will not give unto him because he is his friend, truly, on account of his shamelessness, having risen, he will give him as many as he needs. You are a little surprised that this traveler does not stop for lodging till midnight. In Palestine and other Oriental countries, especially in the tropical and semitropical climates, it is customary to travel in the night, and lie up during the heat of the day. The English rendering, importunity, is too weak. The Word used by the Savior is anaideia, from a, the strongest negative, and aideia, shame. Hence the straight, lexical definition of anaideia is shamelessness; so beautifully, naturally, and vividly illustrated by the man corning at midnight, when all are fast asleep, muscles relaxed and nerves unstrung, lying in their beds under the heavy grip of old Somnus. He knocks at the door till he awakens the father of the family, and tells him his business a friend stopped to lodge, hungry and weary, and he has nothing to give him to eat. Hence he appeals to him to loan him three loaves till he can replace them. The man is so tired, lazy, and sleepy that he peremptorily refuses, giving quite a train of excuses, doing his utmost to repulse the man, so he will go away and let him sleep, as rising will wake the babies, which will probably cry the balance of the night. The man persists, importunately pleading, getting worse and worse, till he passes the shame line, and becomes desperate, roaring like a lion, driving away all their sleep, jumping like a kangaroo, and banging at the door as if he would knock it down. Such is the attitude of the man that nothing can be said to him calculated to effect the slightest conciliatory influence. Having passed the boundary of shame, he is simply reckless and intolerable. They are bound to get rid of him or be annoyed all night, every wink of sleep driven away. There is absolutely but one way to rid themselves of the unbearable nuisance, and that is, to get up and give him the bread. Of course, the man does it; gets rid of the disturber, lies down, and enjoys ambrosial slumber the remnant of the night.<\/p>\n

Now what is the meaning of this? Our Savior is a plain Preacher, and at the same time the most profound the world ever saw. This is His own illustration of prevailing prayer, whether for yourself or for others. You must reach the point of shamelessness i. e., get to where you care for nothing and nobody; but open your mouth, and plead as a guilty culprit for his life, or a woman for her child. In a ministry of forty-six years, I have seen this constantly verified. When mourners at the altar pass the limit of all shame, and get so they do their own praying, with wide-open mouths, regardless of the learned clergy, royalty, or nobility, something wonderful always happens. Sunbursts from heaven sweep down and light up the scene with superhuman glory; rivers from the heavenly ocean find their way down, and roll over the congregation in billows of love, grace, and glory; hardened sinners sweep triumphantly in, to life, old backsliders are gloriously reclaimed, weak believers powerfully sanctified, saints filled with the Holy Ghost, people on all sides speaking with new tongues, jubilant pilgrims leaping and shouting as if they would fly away to heaven, and the whole community shaken with a wonderful spiritual earthquake. Do not forget this shameless prayer. It is the heavenly fuse, that reaches and fires the celestial dynamite. It forever sweeps away all quibble about public prayer and testimony. As shame is the devils padlock, with which he locks up the mouth of saint and sinner, closing the draught; so, in the case of the former, the celestial fire will soon go out, and in the case of the latter, will never be able to kindle the heavenly flame in his heart, which alone can consume all sin. If you want a truly Pentecostal Church, you have nothing to do but lead the people beyond the limitude of Satans shame, so they will all throw their mouths open, and clamor aloud for just what they want. God and His salvation must have the pre-eminence, or hell is wide open and coming to meet us. From the inception of conviction to the altitudes of glorification, you will find it utterly impossible to serve God with reserves. He will have the whole heart or none. The tongue is the exponent of the heart, always going along with it. Hence, dumbness and cowardice are two of the devils adamantine chains, with which he binds his victims and drags them into the burning pit. O that Churches and preachers could only learn the secret of the shameless prayer, here specified by the Savior!<\/p>\n

And I say unto you, Ask, and it shall be given unto you. Why is there so much asking and so little receiving? It is because they do not ask in a shameless prayer, caring neither for men nor devils, criticism nor persecution, but making their petition an absolute sine qua non. Seek, and ye shall find; knock, and it shall be opened unto you. For every one that seeketh, findeth; and he that asketh, receiveth; and to him that knocketh, it shall be opened. God is absolutely infallible. The only reason why there is ever a defalcation is because the shameless prayer is delinquent. Half- hearted petitions never rise above your head. Good Lord, inspire that shameless prayer in your heart and mine!<\/p>\n

Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n

Verse 5 <\/p>\n

At midnight; in the night. Travellers were accustomed to avoid the heat of the day, and extend their journey late into the evening or night.<\/p>\n

Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n

11:5 {2} 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;<\/p>\n

(2) We must pray with faith.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

The parable of the persistent friend 11:5-8<\/span><\/p>\n

Having helped his disciples pray, Jesus now gave them incentive to pray. He contrasted the character of God and the character of the reluctant neighbor in His story (cf. Luk 11:13; Luk 18:1-8). This parable contains a very helpful and encouraging revelation of God’s character (cf. Luk 10:22). Understanding the character of God removes many of the problems we have with prayer. [Note: See C. Samuel Storms, Reaching God’s Ear, for a fuller development of this truth.] <\/span> This parable also encourages disciples to pray in spite of no immediate answers. It addresses the common feeling that prayer may be useless since God does not grant answers as one might expect Him to.<\/p>\n

"The point of the parable is clearly not: Go on praying because God will eventually respond to importunity; rather it is: Go on praying because God responds graciously to the needs of his children." [Note: Marshall, The Gospel . . ., p. 462.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Hospitality was a sacred duty in the ancient Near East. When visitors arrived, the host would normally provide lodging under his roof and food to eat. The host in this parable did not have enough bread for his guest, so he appealed to his neighbor for some. The fact that he came knocking on his friend’s door at such a late hour as midnight indicates that this was an inconvenient time for the neighbor. Jesus did not explain why the man came so late, and the reason is immaterial.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

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; 5. shall go unto him at midnight ] Orientals often travel at night to avoid the heat. Although idle repetitions in prayer are forbidden, persistency and importunity … Continue reading “Exegetical and Hermeneutical Commentary of Luke 11:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25392","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25392","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25392"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25392\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25392"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25392"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25392"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}