Luke 11:8

11:8 because of your shameless persistence (or in order to avoid shame, or so his reputation won’t be damaged): Shame would also lie on the man who didn’t want to get up, since hospitality was a community requirement. God protects his good name by providing for his people.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 11:8. Λέγω, I say) Almost all the codices of the Latin Vulg. omit the clause, “Et si ille perseveraverit pulsans,” or “et ille si perseveraverit pulsans.[105] See App. Crit. Ed. ii. on this passage. It might seem to be a gloss from Act 12:16, “Petrus autem perseverabat pulsans.” But Bede, Augustine, Ambrose, and especially Tertullian, set aside this conjecture. See lib. de Or. cap. 6, where Tertullian says, “Sed et nocturnus ille PULSATOR panem PULSABAT.” Add his lib. de Præscript. c. 11 and 12, and his lib. iv. c. Marcion, ch. 26. The more recent Armenian translators, and the old English Versions, follow the Latin; [however the Germ. Vers. of Bengel himself does not follow it.—E. B.]—διὰ τὸ, because that he is) God hears on account of His own love, and is not affected by sense of trouble.—τὴν ἀναίδειαν, shameless importunity) unabashed boldness, shown in coming by night. [In prayer, we must not proceed with timidity, but ask, seek, knock: ch. Luk 18:1; Luk 18:5; Luk 18:7; Psa 55:18.—V. g.] In the case of such an importunate petitioner, it would cost one less trouble to grant his request than to refuse it. Comp. ch. Luk 18:5. The order of the words is well-considered,—δώσει ἀναστάς—ἐγερθεὶς δώσει: though he will not give rising up—yet being aroused he will give. Friendship might have impelled him to give [but it did not]: shameless importunity, persevering in knocking, does impel him to the labour of rising [therefore the giving is made prominent by being first in the former clause; the rising in the latter].—ὃσων, as many as) even if the loaves asked for be more than what urgent necessity requires. It is no greater inconvenience now to give many, than to give three, or even one loaf.

[105] c has it, and some old MSS. of Vulg.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 11:8 . λέγω ὑμῖν : introducing a confident assertion. διά γε τ . ἀν ., yet at least on account of, etc. He may give or not give for friendship’s sake, but he must give for his own sake. ἀναίδειαν (here only in N.T.), the total disregard of domestic privacy and comfort shown by persistent knocking; very indecent from the point of view of the man in bed ( ἀναίδειαν = τὴν ἐπιμονὴν τῆς αἰτήσεως , Euthym.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Word for word, impudency: but that impudency which is spoken of here, is not to be found fault withall, but is very commendable before God, for he liketh well of such importunity.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

importunity--The word is a strong one--"shamelessness"; persisting in the face of all that seemed reasonable, and refusing to take a denial.

as many, &c.--His reluctance once overcome, all the claims of friendship and necessity are felt to the full. The sense is obvious: If the churlish and self-indulgent--deaf both to friendship and necessity--can after a positive refusal, be won over, by sheer persistency, to do all that is needed, how much more may the same determined perseverance in prayer be expected to prevail with Him whose very nature is "rich unto all that call upon Him" (Rom 10:12).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(8) Because of his importunity.—Literally, because of his shamelessness. The word is not used elsewhere in the New Testament, and exactly expresses the pertinacity that knows no restraint.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. yet because of his importunity] Literally, ‘shamelessness’ (Vulg. improbitas), ‘impudence,’ i.e. unblushing persistence, which is not however selfish, but that he may do his duty towards another. Isa_62:6, “Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, &c.” Abraham furnishes a grand example of this fearless persistence (Gen_18:23-33). Archbishop Trench quotes the beautiful passage in Dante’s Paradiso:

“Regnum caelorum violenzia pate

Da caldo amore e da viva speranza, &c.”

he will rise] not merely half raise himself, or get out of bed, as in Luk_11:7 (anastas), but ‘thoroughly aroused and getting up’ (egertheis).

as many as he needeth] More than the three which he had asked for the bare supply of his wants.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I say unto you, ask, and it shall be given you,.... This is said by Christ, to encourage to prayer, and importunity in it; that if any one asks of God, in the name of Christ, and in faith, whether it be bread for the body, or food for the soul; or any blessing whatever, whether temporal or spiritual, it shall be given; not according to their deserts, but according to the riches of the grace of God; who is rich unto all that call upon him, in sincerity and truth:

seek, and ye shall find: whether it be Christ, the pearl of great price, or God in Christ; or particularly, pardoning grace and mercy through Christ, or the knowledge of divine things; and both grace here, and glory hereafter, as men seek for hidden treasure; such shall not lose their labour, but shall enjoy all these valuable things, and whatever they are by prayer, and in the use of other means, seeking after:

knock, and it shall be opened to you; the door of mercy with God; the door of fellowship with Christ; the door of the Gospel, and the mysteries of it and of the Gospel dispensation and church state, into which is admission, to all that seek; and the door of heaven, into which there is entrance by the blood of Jesus: the several phrases denote prayer, the continuance of it, and importunity in it; See Gill on Mat 7:7

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.

Ver. 8. Because of his importunity] Gr. His impudency, αναιδειαν; a metaphor from beggars, that will not be said nay, but are impudently importunate.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I tell you - The Latin Vulgate here adds, “if he shall continue knocking.” Though this is not in the Greek, yet it is indispensable that it should be understood in order to the sense. Knocking “once” would not denote “importunity,” but it was because he “continued” knocking.

His importunity - His troublesome perseverance; his continuing to disturb the man, and refusing to take any denial. The word “importunity” denotes perseverance in an object, without any regard to time, place, or circumstances - an improper perseverance. By this the man was influenced. Rather than be disturbed he would rise and give what was asked. This is to be applied to God in no other sense than that he often hears prayers and grants blessings even “long after” they appear to be unanswered or withheld. He does not promise to give blessings “at once.” He promises only that he will do it, or “will answer” prayer. But he often causes his people long to wait. He tries their faith. He leaves them to persevere for months or years, until they “feel” entirely their dependence on him, until they see that they can obtain the blessing in no other way, and until they are “prepared” to receive it. Often they are not prepared to receive it when they ask it at first. They may be proud, or have no just sense of their dependence, or they would not value the blessing, or it may “at that time” not be best for them to obtain it. But let no one despair. If the thing is for “our” good, and if it is proper that it “should” be granted, God will give it. Let us first ask aright; let us see that our minds are in a proper state; let us feel our need of the blessing; let us inquire whether God has “promised such” a blessing, and “then” let us persevere until God gives it. Again: people, when they ask anything of God, often give over seeking. They go “once,” and if it is not granted they are discouraged. It is not so when we ask anything of people. “Then” we persevere; we take no denial; we go again, and “press” the matter until we obtain it. So we should of God. We should go again and again, until the prayer is heard, and God grants what we ask of him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

After our Saviour had given his apostles this form of prayer, knowing that men would recite it with remissness and negligence, and then on account of not being heard, would desist, he teaches here to avoid this pusillanimity in prayer; perseverance in our petitions being the most advantageous. (St. Cyril in St. Thomas Aquinas)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

8. Because of his importunity—The word rendered importunity here means shamelessness. Whether shame be wrong or right depends very much upon what we are ashamed of. Some men are proud of what they ought to be ashamed of, and ashamed of what would be a true dignity. Very many are not ashamed to sin, and yet are ashamed to pray for pardon; much more to have others pray for their pardon. Others are not ashamed to pray, but are ashamed to be seen praying for others, who seek Christian intercession.

But the shamelessness of the man in the parable consisted in a persistence in his prayer which no shame could check or stop. He feels that it is no time for delicacy. So God may wait until he sees that we have, by our long perseverance, fully committed ourselves to a position which we may by his grace permanently retain. Thus a wise delay in him begets stability in us.

Note, then, that it is not true, in the sense that many affirm it, that our prayers have an effect on us only, and not on God. God’s immutability does not require that he should treat the same man who is first impenitent, and afterwards penitent, alike. God does immutably deal with men according to their works. As the same unchangable sun softens the wax and hardens the clay, so does God sustain and save us in our penitence, and harden and condemn us in our obduracy. Those, who say that prayer affects only ourselves and not God, can never consistently pray at all. It is impossible to frame a real prayer to God which does not imply that God may comply with our request.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Because of his importunity, he will rise. The one idea left upon the minds of the hearers of this little quaint homely parable isimportunity is completely successful. The borrower had only need to keep on knocking to get all he wanted.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

8. εἰ καὶ οὐ δώσει. Even if he will refuse him. Greek idiom would require μὴ after εἰ (since supposed conditions are necessarily subjective) were it not that the οὐ here belongs to the verb, the meaning of which it reverses. Comp. Luk 16:31. εἰ οὐ δύναται Mat 26:42, εἰ οὐκ ἔχει Rom 8:9, &c.

διά γε τὴν ἀναίδειαν αὐτοῦ. At least because of his shamelessness (if for no other reason). Comp. Luk 18:5 διά γε τὸ παρέχειν μοι κόπον. Ἀναίδεια means ‘shamelessness’ (Vulg[242] improbitas), ‘impudence,’ i.e. unblushing persistence, which is not however selfish, but that he may do his duty towards another. Isa 62:6, “Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, &c.” Abraham furnishes a grand example of this fearless persistence (Gen 18:23-33). Archbishop Trench quotes the beautiful passage in Dante’s Paradiso:

[242] Vulg. Vulgate.

“Regnum caelorum violenzia pate

Da caldo amore e da viva speranza, &c.”

ἐγερθείς. Not merely half raising himself, or getting out of bed, as in Luk 11:7 (ἀναστάς), but ‘thoroughly aroused and getting up.’

ὅσων χρῄζει. More than the three which he had asked for the bare supply of his wants.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] ἀναίδεια is too mildly rendered by ‘importunity,’ E. V. It should be shamelessness. It is presupposed here that the postulant goes on knocking and asking.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8. εἰ καὶ. As distinct from καὶ εἰ εἰ καί implies that the supposition is a fact, “although”; 18:4; 2Co 12:11, 2Co 12:7:8; 1Pe 3:14. For εἰ καὶ … γε comp. 18:4, 5; Win. 53:7, b, p. 554.

οὐ δώσει. “Will refuse to rise and give.” The negative is part of the verb and is not effected by the εἰ. Otherwise we should have had μή: 16:31, 18:4; Rom 8:9; Mat 26:42; 1Co 7:9. The use is classical. Soph Aj. Simcox, Lang. of N.T. p. 184; Win. 55:2, C, p. 599.

διά γε. In N.T. ψε is rare, except as strengthening other particles: 18:5; 1Co 4:8: “At least because of.”

ἀναίδιαν. “Absence of αἰδώς shamelessness”; Ecclus. 25:22; here only in N.T.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Importunity [αναιδειαν] . Only here in New Testament. A very striking word to describe persistence. Lit., shamelessness. As related to prayer, it is illustrated in the case of Abraham 's intercession for Sodom (Gen 18:23 - 33); and of the Syro - Phoenician woman (Mt 14:22 - 28).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.