Luke
11:1–4 In
our text today, Dr. Luke gives us a smooth transition from Mary’s right way to
worship (Luke
10:38-42) to the right way to pray, with Jesus once again being the
teacher.
01. The Question (Luke 11:1)
Those there in
attendance with Jesus would have been the Twelve, the Seventy (-two) (Luke 10:1-16),
as well as the women (Luke 8:1-3).
Matthew records for us this same
model of prayer in Matthew 6:7–15. There
are slight variations between the two, but the both basically carry the same
idea, though the church has usually adopted the version found in Matthew to
recite.
There is no evidence that Jesus
meant either form to be a ritual.[1]
Luke
11:1 “as He was praying in a certain place,” Jesus prayed at every
major crossroad event in His life: at the time of His baptism (Luke 3:21),
before choosing His disciples (Luke 6:12), He prayed for Simon Peter (Luke 22:32),
in the Garden of Gethsemane before His betrayal and arrest (Luke 22:40-44;
cf. Hebrews 5:7),
and He even prayed on the cross (Luke 23:46)! He often went alone and prayed (Luke 5:16;
Luke 9:18),
and He also prayed with others around (Luke 9:28-29). After seeing the many times
that Jesus prayed, one of His disciples then asked Him, “Lord, teach us to pray, as John
also taught his disciples.”
Nowhere do we have recorded for us in Scripture how John
taught his disciples to pray, but obviously from the statement by this
disciple, John did teach his disciples how to pray, and this disciple of Jesus,
seeing His own example, wanted to learn as well.
02. The Petitions
of God (Luke 11:2)
In Matthew
6:6–8, Jesus instructs us that when we pray, we are to “go into your room, and when you
have shut your door, pray to your Father who is in the secret place;
and your Father who sees in secret will reward you openly. And
when you pray, do not use vain repetitions as the heathen do. For they
think that they will be heard for their many words. “Therefore do not be like them. For your Father knows the
things you have need of before you ask Him.”
Luke
11:2 “Our Father” here in the Greek (G3962 Πάτερ)
pictures a close familial relationship between a
Father and his child, and it is used notwithstanding the age of the child,
whether they are young or an adult. By
instructing His followers to address God as “Our Father”, Jesus shows them that through the
Son of God they are children of God, and that all prayers to the Father go
always go through the Son.
This was groundbreaking, for in the Old
Testament, God was seldom spoken of as a Father, and when He was, it was always
in reference to the nation of Israel and not to an individual (cf. Deuteronomy
32:6; 1 Chronicles 29:10; Isaiah 63:16; Jeremiah 3:4, Jeremiah 3:19;
Jeremiah
31:9; Malachi 1:6; Malachi 2:10). John
writes for us that through Jesus, “as many as received Him, to them He gave the right to
become children of God, to those who believe in His name:” (John 1:12; cf. Romans 1:7; Romans 8:15;
Romans 8:23;
Romans 9:4;
1 Corinthians 1:2-3;
Galatians 1:4; Galatians 4:5;
Ephesians 1:2;
Ephesians 1:5;
Philippians 1:2;
Philippians 4:20;
Colossians 1:2;
1 Thessalonians 1:1;
1 Thessalonians 1:3;
1 Thessalonians
3:11–13; 2
Thessalonians 1:1–2; 2 Thessalonians 2:16) But we
must notice how entirely free from Jewish elements the Prayer is. It is not
addressed to the “Lord God of Israel,” nor does it ask for blessings upon
Israel.[2] In
“Our Father”
we express His nearness to us, while “in heaven” we recognize His distance from us (2 Chronicles 20:6; Psalm 11:4; Ecclesiastes 5:2; Isaiah 66:1; Daniel 2:28; Matthew 5:16; Matthew 10:32).[3]
Here we now come to the first three petitions, which have to
do exclusively with God.[5]
The first petition is “Hallowed be Your name.” (Luke 11:2) means to treat as holy, and
with reverence[6] the name of God. While God commanded Israel to treat His name
as holy (Leviticus 10:3; Leviticus 20:3;
Leviticus
21:6; Leviticus 22:2; Leviticus 22:32; Isaiah 29:23), they failed to treat His name holy (Ezekiel 36:20–23;
Ezekiel
43:7–8; Amos 2:7), though
His name will be treated as holy in the future by all (Psalm 145:21;
Ezekiel 39:7;
Habakkuk 2:14;
Revelation 15:4
cf. Philippians
2:10). The Greek word for “Hallowed” is (MSS. ἁγιασθήτω from G37
ἁγιάζω hagiazō) written in the passive, meaning that the His name is
made holy amongst us by the power and work of the Holy Spirit in us. Just as the Shekinah, or presence of God made the Temple
holy (1 Kings 9:3; 1 Kings 9:7; 2 Chronicles
7:16; 2 Chronicles 7:20; Ezekiel 36:22–23; Ezekiel 39:25), so too are we as
Christians, as Paul reminds us that our “body is the
temple of the Holy Spirit who is in you, whom you have from God”
(1 Corinthians 6:19;
cf. 1 Corinthians 3:16; 2 Corinthians 6:16; Ephesians 2:19–22; Hebrews
3:6; 1 Peter 2:4–10). By teaching His disciples to pray by starting out by focusing on
God first, Jesus is reminding His disciples that the answers to our prayers are
from the God who is in heaven, who is holy, and He is giver of “Every good gift and every perfect gift” (James 1:17; cf. Matthew 7:11;
Luke 11:13),
most notably, the gift of salvation (Ephesians 2:8-10).
The second petition is “Your kingdom come” (Luke 11:2) John the
Baptist, Jesus, the Twelve, and the Seventy (-two) had been preaching about the
coming of God’s kingdom. When a person prays for the
coming of the kingdom, he is identifying with the message of Jesus and His
followers.[7] For
only those who have been redeemed by the Lamb of God can pray “Your kingdom come”,
because the wicked do not want to face the judgment of God while they are still
in their sin. By
praying “Your kingdom come”, we have to
come to the realization that our salvation is not by our own effort, and our
response will then be one of where we want to be completely submissive and
obedient in every aspect of our life, not just when we are at church. When we pray for “Your kingdom come”,
Jesus is instructing us to pray for the His return (Revelation 11:15). When we pray, “Your
kingdom come”, not only are we looking forward to God’s rule and
reign in this world, but we are also saying that He is to reign in our lives. So by praying this, we
are looking forward to that glorious time when God’s Kingdom will be established
by the return of Jesus Christ, based on the assurance that God will fulfill all
of His promises to His people.
The third petition is “Your will be done On earth as it is in heaven.”
(Luke 11:2)
Praying for His will to be done provides a good solid
foundation for our prayers. When we pray “Your will be done On earth as it is in heaven”
we are basically saying that we want God’s will to be done in our life, as well
as in the world. Often though, we have it upside down. We desire our will for
our lives, and for the world as well. Too often we look we look at prayer like
this, we make it out that God is some genie in a lamp, and when we rub it,
poof! Our will appears!
Prayer is surrender-surrender to the will of God and
cooperation with that will. If I throw out a boat hook from a boat and catch
hold of the shore and pull, do I pull the shore to me, or do I pull myself to
the shore? Prayer is not pulling God to my will, but the aligning of my will to
the will of God.[8]
We need to recognize the importance of conforming our will
to His will. We shouldn’t pray for something and then at the end say, “if it be
Your will,” if we really don’t mean it. These words are not words just to add
to our prayer so that we won’t be embarrassed if we do not get what we want. Prayer
is not getting God to do my will; but it is asking that God’s will be done in
my life, in my family, in my relationships, at my work, as it is done in
Heaven.
These first three
petitions, which have to do exclusively with God…occur
in a descending scale—from Himself
down to the manifestation of Himself in His kingdom; and from His kingdom to
the entire subjection of its subjects, or the complete doing of His will.[9]
03. The Petitions of
Man (Luke
11:3-4)
The fourth petition is “Give us day by day our daily bread.” (Luke 11:3) The “bread” here seems to involve both physical and spiritual
nourishment.[10]
In Matthew 6:11
“give”
in Greek is…a single act) while here Luke 11:3
“give”…means,
“keep on giving,”[11]
which means all that we need day by day into the future. It is not talking about
having a storehouse of bread, but getting just what we need each and everyday (Proverbs 30:8). Throughout the Old Testament, we see that bread is not
only an essential part of nourishment, but it is also a picture of spiritual
food provided by God for His people (cf. Deuteronomy 8:3; Proverbs 9:1–6; Isaiah 55:1–3).
When YHWH fed the children of Israel manna (Exodus 16:4–36),
they were only allowed to gather enough for each day, and any leftovers would
rot, showing their dependence of YHWH to provide for them (cf. Luke 11:3). It is interesting to point out that Manna
is called
“bread from heaven” in Exodus 16:4. The miraculous interventions by
YHWH in the Old Testament foreshadowed YHWH in flesh, Jesus the Christ who
would come visit His people (Luke 1:68) and feed them with the everlasting
Bread of Life (John
6:35; John 6:48), for Jesus is the prophet greater than Moses (Deuteronomy 18:15–22), who fed His people in
the wilderness (Luke
9:12) with meat and manna (Exodus 16:1-36).
The fifth petition is “And forgive us our sins,” (Luke 11:4). Here we see
that the fifth petition focuses on the man’s relationship
to God in asking for the forgiveness of our sins. Dr. Luke has already showed
us that forgiveness of sins and saving faith are linked in Luke 7:36-50
(Anointing the Anointed One). In Matthew 6:12, Matthew records for us that Jesus
says “And forgive
us our debts” (τα ὀφειληματα which means obligation in a moral sense, debt[12]) while Dr. Luke records that Jesus said “And forgive us our sins” (τας ἁμαρτιας).[13]
There is nothing to quibble about, the spirit of each is the same, and truth be
told, when you sin, you are indebted to someone, especially towards God. The fifth petition for the forgiveness of sins balances the
fourth petition for daily bread. While bread is a fundamental staple of
physical life so is the continuing forgiveness of sins is for our spiritual
life. Just as Jesus modeled for us to ask daily for bread (Luke 11:3), so too are we to ask daily for the forgiveness of our sins. Jesus
spoke of forgiveness of sins as a centerpiece of His earthly ministry when He
stood up in the synagogue in Nazareth and read from Isaiah 61:1-2; “The Spirit of YHWH is upon
Me, Because He has anointed Me To
preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed; To proclaim the acceptable year of YHWH.” (Luke 4:18–19) When Jesus read, “To proclaim liberty to the captives” (Luke 4:18), the Greek
word for “proclaim” (MSS. ἄφεσιν
from G859 ἄφεσις aphĕsis) is translated as forgiveness or repentance throughout the
New Testament (cf. Luke 1:77; Luke 3:3; Luke 24:47). The
forgiveness of sins was a mark of the earthly ministry of Jesus (the paralyzed
man lowered by his friends in Luke 5:17–26; and the prostitute who anointed
the feet of Jesus in Luke 7:36–50). Paul, in the Antioch synagogue,
said “Therefore
let it be known to you, brethren, that through this Man is preached to you the
forgiveness of sins; and by Him everyone who believes is justified from all
things from which you could not be justified by the law of Moses.” (Acts 13:38–39) John
wrote that “If we say
that we have no sin, we deceive ourselves, and the truth is not in us. If we confess
our sins, He is faithful and just to forgive us our sins and to cleanse
us from all unrighteousness. If we say that
we have not sinned, we make Him a liar, and His word is not in us.”
(1 John 1:8–10)
Luke
11:4 “For we also forgive everyone who
is indebted to us.” In asking
for forgiveness of sins a person expresses his faith that God will forgive him.
Such a person then evidences his faith by forgiving others.[14]
(cf. Matthew
6:14–15; Matthew
18:21–35; Luke
17:3; Ephesians
4:31–32; Colossians
3:13; 1
John 1:8–10)
The sixth petition is “And do not lead us into temptation” (Luke 11:4). This at
first glance seems to be a strange request, for doesn’t God want to keep us
from sinning? In both Matthew 6:13 and Luke 11:4
“not lead”
(μη εἰσενεγκῃς [mē eisenegkēis]) occurs (second aorist subjunctive with μη [mē] in prohibition,
ingressive aorist). “Bring us not”
is a better translation than “do not lead us.” There is no such thing as God
enticing one to sin (James 1:13).[15] Jesus urges us to pray not to be tempted as in Luke 22:40
in Gethsemane.[16] So what we see here is that we are to be praying that we
will be delivered from situations that would cause us to sin and that we would
live righteously. As Paul told the Corinthian church that “No temptation has overtaken
you except such as is common to man; but God is faithful, who will not
allow you to be tempted beyond what you are able, but with the temptation will
also make the way of escape, that you may be able to bear it.”
(1 Corinthians 10:13)
and James wrote, “each
one is tempted when he is drawn away by his own desires and enticed. Then, when desire has
conceived, it gives birth to sin; and sin, when it is full-grown, brings forth
death.” (James 1:14–15) Being tempted is not a sin; it is giving into
that temptation as we just saw James tell us (James 1:14–15) that is when we sin.
Unfortunately, many pastors and Bible teachers have given the church the idea
that temptation is sin. So it is possible that we may be
tempted to sin and yet not fall into temptation and sin. Temptation is
something that we will face until we die. It is impossible, while still in our
sinful, depraved, fallen bodies to go through life without being tempted. Lest
we forget, Satan is the “god of the age” (2 Corinthians 4:4; cf. Mathew 4:8-9; John 12:31;
John 14:30;
John 16:11;
1
Corinthians 10:20; Ephesians 2:2; Ephesians 6:12; Revelation
20:2-3) and “We know that we are of God, and the whole world lies under
the sway of the wicked one.” (1 John 5:19) Even
our LORD and Saviour was tempted, for the writer of Hebrews reminds us that “we do not have a High Priest
who cannot sympathize with our weaknesses, but was in all points tempted
as we are, yet without sin.” (Hebrews 4:15) We are
told that because of what He endured, “For in that He Himself has suffered, being tempted, He is able
to aid those who are tempted.” (Hebrews 2:18)
As hard as it is to fully understand at
times, the temptation we go through in this life is designed to make us more
like Christ. Jesus went through temptation
like we do on a daily basis by taking on human flesh to die for us to free us
from the servitude of sin and death (Hebrews 2:14-15; 1 John 3:8). Jesus understands temptation, for we have never
faced temptation like He has. The temptations of Jesus were more real and
severe than it has ever been for us. The pressure of temptation only yields
when we give in, which is something Jesus never did. The temptations that Jesus
faced and endure with were with their full force, He had to endure a much
greater difficulty of temptation than we will ever face. Jesus
gave us a model that we are to copy when we are facing temptation. Jesus used
the Word of God to combat the temptation of Satan and of sin (Deuteronomy 8:3;
Deuteronomy
6:13; Deuteronomy 6:16). Jesus never used His power as God to
combat temptation, or tapped into some spiritual resource that only the elite
and chosen can have access to. He used the same resource that we have today,
the Word of God.
When tempted, we are to shine the light of God’s Word to
expose the seductive lies and half-truths that are given to us. If we don’t
know the Word of God, we will be ill equipped to fight against temptation. The Word of God in no place gives us a promise of absolute
freedom from temptation. Both
the forth petition of daily bread and the fifth petition the forgiveness of
sins shed some light on the sixth petition of “And
do not lead us into temptation,” (Luke 11:4). Our
Heavenly Father who gives “Every good gift and
every perfect gift” (James 1:17)
even allowed His Son to be tempted by Satan (Luke 4:1-13), which reveals to
us that there is no sin in temptation, for the sin comes “when desire has conceived, it gives birth to sin; and
sin, when it is full-grown, brings forth death.” (James 1:15) During
the temptation of the Son in the wilderness, the temptations that Satan tried
on the Son of Man included the temptation to put physical bread ahead of the
Word of God by basically saying to Jesus, “Since
You are the Son of God, why are You so hungry?” (Luke 4:3), and to seek worldly
glory instead of correctly worshipping God alone (Luke
4:1-13). On the Mount
of Olives, before His crucifixion, Jesus tells His disciples to “Pray that you may not enter into temptation.” (Luke 22:40) To
pray not to be led into temptation is to pray not to give in to that
temptation, much like the seed sown on the rock, “who, when they hear, receive the
word with joy; and these have no root, who believe for a while and in time of
temptation fall away.” (Luke 8:13) The disciples
are to pray that though the enemy, the world, and their sinful nature attack
them, God would preserve them from falling into apostasy. The combination of
the fourth petition for daily bread with the fifth petition for forgiveness
with the sixth petition to be kept from sin are petitions to help the disciples
(and us) in “our
common salvation” (Jude 3) so that we may “Be sober, be vigilant; because your adversary the devil
walks about like a roaring lion, seeking whom he may devour.” (1 Peter 5:8) The
way that Jesus handled each of these temptations is a model for us in how we
are to handle temptation. Jesus used “the sword of the Spirit, which is the word
of God” (Ephesians 6:17) to fight each temptation.
Temptation
is the weapon that Satan uses to defeat us, but it can be instead used as a
tool for God to build us (James 1:2-8). Just as our LORD and Saviour
endured temptation but did not succumb to it, so to can we in by the power of
the Holy Spirit. Our great God can make a way of
escape for us, when we are in temptation (1 Corinthians 10:13). I
think of Joseph, a picture of Jesus, who “was handsome in form and appearance” (Genesis 39:6)
and refused the daily barrage by Potiphar’s wife to lay with her (Genesis 39:7-10).
During this time of temptation, Joseph even said to her, “How then can I do this great
wickedness, and sin against God?” (Genesis 39:9) Even when she found him alone in
the house one day (Genesis
39:11), “she caught him by his garment, saying, “Lie with me.” But he
left his garment in her hand, and fled and ran outside.” (Genesis 39:12) Yes
Joseph was thrown into prison, falsely accused (Genesis 39:13-20) and later forgotten by Pharaoh’s
chief butler (Genesis
40:23), yet through it all, YHWH had not forgotten him and exalted
him when it was YHWH’s perfect time (Genesis 41:1-50:26). When we give in to temptation and sin, we become entangled (1
Timothy 6:9). Becoming entangled in our sin
leads us to compromise in our walk with God, and it is much like the insect
that is attracted to the Pitcher Plant, a carnivorous plant that stores up a
sweet smelling nectar that lures the unsuspecting insect into its mouth, and
when that insect takes a sip of that sweet nectar, it then falls into the sweet
nectar that it craved so much, and gets stuck it in it, and after trying
vainly, finally gives up due to exhaustion. The nectar itself actually
contains chemicals (that are similar to those found in the stomach) that could
slowly munch and swallow the skin of its prey until it dissolves
completely—becoming the very juice that it once tried to drink.[17] In
our case though, when we give into temptation, often we are not killed
immediately like the insect in the Pitcher Plant, but we are just as clueless,
because we think that the sin that we are entangled (1
Timothy 6:9) in is not so bad, besides, we
are after all, only human! [18] We
then flirt and play around with sin, go over it in our mind and rationalize it
so much that we end of convincing ourselves that it is not as bad as it really
is, and besides, what’s the bug deal? We are only human, we are not perfect,
and plus, Jesus died for my sins and by His grace we are saved (cf. Ephesians
2:8-9) and not by works. We get to the point where we end up rationalizing in ourselves
about committing a sin that just days before we would be so disgusted with
ourselves for even thinking about it, let alone committing it. Much like David, and knowing that here is a man after God’s own
heart (cf. 1 Samuel 13:14; Acts 13:22) and no one would ever think that he could fall into the
temptation of sleeping with Uriah’s wife and then ordering the murder of Uriah
(2 Samuel
11:1-27)! To combat the temptation to sin,
we are watch and pray, heeding the advice found in Paul’s first letter the
church in Corinth, “Watch,
stand fast in the faith, be brave, be strong.” (1 Corinthians 16:13) as well as what Jesus told His disciples on the Mt. of Olives
just before His crucifixion “Pray that you may not
enter into temptation.” (Luke 22:40)
“To believe that He will preserve
us is, indeed, a means of preservation. God will certainly preserve us, and
make a way of escape for us out of the temptation, should we fall. We are to
pray for what God has already promised. Our requests are to be regulated by His
promises and commands. Faith embraces the promises and so finds relief.” – John
Owen
The seventh and final petition is “But deliver us from the evil one.” (Luke 11:4) Some
manuscripts omit this part of the verse. This is later echoed by Jesus in the
real LORD’s prayer found in John 17, when He said, “I do not pray that You should take them out of the world,
but that You should keep them from the evil one.” (John 17:15) and by Paul “But the Lord is faithful, who
will establish you and guard you from the evil one.” (2 Thessalonians 3:3)
Later on, Jesus would defeat the Devil at the cross, but the war is still
raging and Satan is taking as many down with him as possible. The writer of
Hebrews, under the inspiration of the Holy Spirit (2 Timothy 3:16-17), wrote “Inasmuch then as the children
have partaken of flesh and blood, He Himself likewise shared in the same, that
through death He might destroy him who had the power of death, that is, the
devil, and release those who through
fear of death were all their lifetime subject to bondage.” (Hebrews 2:14–15) Paul
wrote that Jesus “gave
Himself for our sins, that He might deliver us from this present evil age,
according to the will of our God and Father,” (Galatians 1:4) “and to wait for His Son from
heaven, whom He raised from the dead, even Jesus who delivers us from
the wrath to come.” (1 Thessalonians 1:10) John wrote, “He who sins is of the devil,
for the devil has sinned from the beginning. For this purpose the Son of God
was manifested, that He might destroy the works of the devil.” (1 John 3:8) Jesus has and will continue to deliver us
from the evil one, because as His disciples, when we die, we have eternal life
(cf. Matthew
7:13-14; John 3:16; 1 John 5:13-14).
The final petition, then, is only
rightly grasped when regarded as a prayer for deliverance from all evil of
whatever kind—not only from sin, but from all its consequences—fully and
finally. Fitly, then, are our prayers ended with this. For what can we desire
which this does not carry with it?[19]
These
first three petitions, which have to do exclusively with God…occur in a descending scale—from Himself down to
the manifestation of Himself in His kingdom; and from His kingdom to the entire
subjection of its subjects, or the complete doing of His will. While the four last petitions have to do with ourselves and they occur in an ascending
scale—from the bodily wants of every day up to our final deliverance from all
evil.[20]
[1] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 11:1). Nashville, TN:
Broadman Press.
[2] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke
(pp. 294–295). London: T&T Clark International.
[3] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the
Whole Bible (Vol. 2, pp. 25–26). Oak Harbor, WA: Logos Research Systems,
Inc.
[4] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the
Whole Bible (Vol. 2, pp. 25–26). Oak Harbor, WA: Logos Research Systems,
Inc.
[5] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the
Whole Bible (Vol. 2, p. 25). Oak Harbor, WA: Logos Research Systems, Inc.
[6] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 10). Chicago: University
of Chicago Press.
[7] Martin, J. A. (1985). Luke. In J. F. Walvoord & R.
B. Zuck (Eds.), The Bible Knowledge
Commentary: An Exposition of the Scriptures (Vol. 2, p. 235). Wheaton, IL:
Victor Books.
[8] E. Stanley Jones, A Song of Ascents (Tardy Ox Cart,
Swindoll p453)
[9] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the
Whole Bible (Vol. 2, p. 25). Oak Harbor, WA: Logos Research Systems, Inc.
[11] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 11:1). Nashville, TN:
Broadman Press.
[12] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 743). Chicago: University
of Chicago Press.
[13] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 11:1). Nashville, TN:
Broadman Press.
[14] Martin, J. A. (1985). Luke. In J. F. Walvoord & R.
B. Zuck (Eds.), The Bible Knowledge
Commentary: An Exposition of the Scriptures (Vol. 2, p. 235). Wheaton, IL:
Victor Books.
[15] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 11:1). Nashville, TN:
Broadman Press.
[16] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 11:1). Nashville, TN:
Broadman Press.
[17] http://www.carnivorous--plants.com/pitcher-plant.html
[19] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the
Whole Bible (Vol. 2, p. 27). Oak Harbor, WA: Logos Research Systems, Inc.
[20] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the
Whole Bible (Vol. 2, p. 25). Oak Harbor, WA: Logos Research Systems, Inc.
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