Lucas 11

VBL · Chapter 11/24

1Un día, Jesús estaba orando en cierto lugar. Y cuando terminó de orar, uno de sus discípulos le pidió: “Señor, por favor enséñanos a orar, así como Juan enseñó a sus discípulos”.

2Jesús les dijo: “Cuando oren, digan: ‘Padre, que tu nombre sea santificado. Que tu reino venga.

3Danos cada día el alimento que necesitamos.

4Perdónanos nuestros pecados, así como nosotros perdonamos a todos los que pecan contra nosotros. Guárdanos de la tentación’”.

5Luego Jesús siguió diciéndoles: “Supongan que tienen un amigo, y ustedes van a su casa en medio de la noche y le dicen: ‘Amigo, préstame tres panes

6porque ha venido un amigo a visitarme y no tengo alimento para brindarle’.

7Entonces ese amigo responde desde el fondo de la casa, diciendo: ‘No me molestes, ya cerré la puerta con llave y mis hijos y yo ya nos acostamos a dormir. Ahora no puedo levantarme a darte nada’.

8Les aseguro que aunque ese amigo se niegue a levantarse y darles algo, a pesar de ser su amigo, si ustedes insisten, su amigo se levantará y les dará lo que necesitan.

9“Les digo entonces: pidan, y recibirán; busquen, y encontrarán; toquen puertas, y las puertas se abrirán para ustedes.

10Porque todo el que pide, recibe; todo el que busca, encuentra; y a todo el que toca la puerta, se le abre.

11¿Quién de ustedes, siendo padre, si su hijo le pide un pescado, le dará una serpiente en lugar de ello?

12¿O si le pide un huevo, le dará un escorpión?

13De modo que si ustedes, siendo malos, aun así saben darles cosas buenas a sus hijos, ¿cuánto más el Padre celestial le dará el Espíritu Santo a quienes se lo pidan?”

14Sucedió que Jesús estaba expulsando un demonio que había vuelto mudo a un hombre. Cuando el demonio salió, el hombre que había estado mudo pudo hablar, y la multitud estaba asombrada.

15Pero algunos de ellos dijeron: “Él está expulsando demonios usando el poder de Belcebú, el príncipe de los demonios”.

16Otros estaban tratando de probar a Jesús pidiéndole una señal milagrosa del cielo.

17Pero Jesús sabía lo que ellos pensaban y dijo: “Todo reino dividido contra sí mismo, será destruido. Una familia dividida contra sí misma, caerá.

18Si Satanás está dividido contra sí mismo, ¿cómo podría permanecer su reino? Ustedes dicen que yo expulso demonios por el poder de Belcebú.

19Pero si es así, ¿con qué poder los expulsan los hijos de ustedes? ¡Ellos mismos los condenarán por estar equivocados!

20“Sin embargo, si yo expulso demonios por el poder de Dios, entonces eso prueba que el reino de Dios ha venido. ¡Está justo aquí entre ustedes!

21Cuando un hombre fuerte está armado y cuida su casa, todo lo que posee está seguro.

22Pero si viene un hombre más fuerte y lo vence, quitándole todas sus armas, de las cuales dependía, entonces este puede llevarse todas sus posesiones.

23Todo el que no está conmigo, está contra mí, y todo el que no está edificando conmigo, está derribándolo todo.

24“Cuando un espíritu maligno sale de alguien, anda por el desierto buscando un lugar donde quedarse. Pero cuando no encuentra lugar, dice: ‘Regresaré a la casa de donde salí’.

25Y cuando regresa, la encuentra barrida y arreglada.

26Entonces va y busca a otros siete espíritus peores que él, y ellos vienen a vivir allí. Y al final ese hombre llega a ser peor que como era antes”.

27Mientras hablaba, una mujer entre la multitud gritó: “Bendito el vientre del cual naciste y los pechos que te alimentaron”.

28Pero Jesús dijo: “Más benditos aún son los que oyen la palabra de Dios y siguen sus enseñanzas”.

29A medida que la gente se amontonaba a su alrededor, Jesús comenzó a decir: “Esta es una generación maligna, pues están buscando una señal milagrosa, pero no se les dará ninguna señal, sino la señal de Jonás.

30Del mismo modo que Jonás fue una señal para el pueblo de Nínive, así el Hijo del hombre será una señal para esta generación.

31La reina del sur se levantará en el juicio junto con la gente de su generación y los condenará, porque ella vino desde los confines de la tierra para escuchar la sabiduría de Salomón, ¡Y ahora está aquí uno que es más importante que Salomón!

32El pueblo de Nínive se levantará en el juicio junto con su generación, y condenarán a esta generación, porque ellos se arrepintieron cuando oyeron el mensaje de Jonás, ¡Y ahora está aquí uno que es más importante que Jonás!

33Nadie enciende una lámpara y luego la esconde bajo un tazón. No, la lámpara se coloca en un lugar alto para que todos los que entran a la casa pueda ver la luz.

34El ojo es la lámpara del cuerpo. Cuando tu ojo es bueno, todo tu cuerpo está lleno de luz. Pero cuando tu ojo es malo, tu cuerpo está en la oscuridad.

35Entonces asegúrate de que la luz que crees tener en ti, no sea realmente oscuridad.

36Si todo tu cuerpo está lleno de luz, sin áreas oscuras, entonces está completamente iluminado, como si una lámpara te iluminara con su luz”.

37Después de que Jesús terminó de hablar, un Fariseo lo invitó para que fuera a comer con él. Entonces Jesús fue y se sentó a comer.

38El Fariseo estaba sorprendido porque Jesús no se lavó las manos antes de comer, como se requería ceremonialmente.

39Entonces el Señor le dijo: “Ustedes los fariseos limpian la parte externa de la taza y del plato, pero por dentro están llenos de avaricia y maldad.

40¡Son tan necios ustedes! ¿No piensan que Aquél que hizo la parte externa también hizo la parte interna?

41Si, actuando desde su interior, realizan actos de bondad hacia otros, entonces todo estará limpio en ustedes.

42¡Qué lástima por ustedes, fariseos! Porque ustedes diezman las hierbas y las plantas, pero descuidan la justicia y el amor de Dios. A esto último ustedes deben prestar atención, sin dejar de hacer lo primero.

43¡Qué lástima me dan ustedes, fariseos! Porque a ustedes les encanta tener los mejores asientos en las sinagogas, y ser saludados con respeto cuando van a las plazas del mercado.

44¡Qué lástima por ustedes! Son como tumbas sin marcar, sobre las cuales camina la gente sin saberlo”.

45Uno de los expertos en leyes religiosas reaccionó, diciendo: “¡Maestro, cuando hablas así, también nos insultas a nosotros!”

46Entonces Jesús respondió: “¡Qué lástima me dan ustedes, intérpretes de la ley! Porque ustedes ponen sobre la gente cargas difíciles de soportar, pero ustedes no mueven ni un dedo por ayudarlos.

47¡Qué lástima me dan ustedes! ¡Ustedes construyen tumbas en honor a los profetas, pero fueron sus propios padres quienes los mataron!

48Al hacer esto, ustedes son testigos que muestran estar de acuerdo con lo que sus padres hicieron. ¡Ellos mataron a los profetas, y ustedes construyeron sus tumbas!

49“Por eso es que Dios en su sabiduría dijo: ‘Les enviaré profetas y apóstoles; a algunos los matarán, y a otros los perseguirán’.

50Por lo tanto, esta generación será responsable de la sangre derramada por todos los profetas, desde la creación del mundo,

51desde la sangre de Abel hasta la sangre de Zacarías, quien fue asesinado entre el altar y el santuario. Sí, yo les aseguro que esta generación será responsable de ello.

52¡Qué lástima me dan ustedes! Pues le han quitado a la gente la llave de las puertas del conocimiento. Ni ustedes entraron, ni permitieron que otros entraran”.

53Cuando Jesús se iba, los maestros religiosos y los fariseos comenzaron a atacarlo duramente, haciéndole preguntas para provocarlo.

54Ellos esperaban atraparlo, tratando de que él dijera algo que pudieran usar contra él.

📖 Chapter study

Summary

Jesus teaches the Lord's Prayer and the importance of persistence in prayer. He is accused of casting out demons by the power of Beelzebul and responds with logic. He denounces the hypocrisy of the Pharisees and teachers of the law in a series of harsh warnings.

Explanation

The Lord's Prayer, taught at the disciples' request, is a simple model of prayer that includes worship, submission to God's will, a request for daily provision, and mutual forgiveness. Jesus' defense against the accusation of an alliance with Beelzebul uses simple logic: a kingdom divided against itself cannot stand. The 'woes' against the Pharisees and teachers of the law denounce a religiosity that tends to outward appearance but ignores justice and inner love. Today's application is to examine whether our religious practice is genuine or merely a facade.

Fun facts

  • Tithing 'mint, rue, and every herb' (v.42) shows the Pharisees' extreme legalistic care, applying the tithe even to garden herbs while neglecting justice — what Jesus calls an inversion of priorities.
  • The 'sign of Jonah' (v.29-30) compares Jonah's preaching of repentance to the Ninevites with Jesus' message, pointing ahead to his own death and resurrection as the definitive sign.

Verse-by-verse explanation

  1. Lucas 11:1The disciples’ request that Jesus teach them to pray, ‘as John also taught his disciples,’ shows that having a distinct, recognizable prayer was expected of a religious teacher — an identity marker for his group of followers.
  2. Lucas 11:2This version of the Lord’s Prayer in Luke is shorter than Matthew’s, going straight to the central petitions: God’s name hallowed, His kingdom coming, and His will being done.
  3. Lucas 11:3Asking for daily bread reflects the real life of people who worked one day at a time, with no savings for tomorrow — that was how most of the population lived. It is not merely a poetic line about spiritual sufficiency; it is a concrete plea for daily survival.
  4. Lucas 11:4The request for forgiveness is tied to the practice of forgiving others, and the final petition seeks protection from temptation and evil — the last two petitions of the prayer.
  5. Lucas 11:5The parable of the friend at midnight begins with an unusual request: borrowing three loaves at that hour only made sense in the face of a real hospitality emergency.
  6. Lucas 11:6The emergency is explained: a traveler has arrived unexpectedly, and the host has nothing to offer him — hosting a visitor well was a social obligation too strong to ignore, even late at night.
  7. Lucas 11:7The friend’s initial refusal is quite realistic: ordinary homes of the time often had everyone sleeping in the same room, so getting up meant waking the whole family.
  8. Lucas 11:8Receiving a traveler who arrived at night was a social obligation that involved practically the whole neighborhood, and refusing to help a neighbor host someone well would bring shame on the entire family. It is this social pressure, more than simple friendship, that explains why the man finally gets up to answer the request.
  9. Lucas 11:9The three progressive commands — ask, seek, knock — describe persistent prayer that requires continued effort, not a single request.
  10. Lucas 11:10Jesus restates the same promise directly: everyone who asks receives, reinforcing that this rule holds broadly and reliably.
  11. Lucas 11:11The comparison to a father who would never give a stone instead of bread, or a serpent instead of fish, uses absurdity to show how unthinkable it would be for a good father to harm his own child who asks for help.
  12. Lucas 11:12A coiled scorpion could even resemble the shape of an egg — one more absurd example of the cruel exchange no decent father would make.
  13. Lucas 11:13The argument moves from lesser to greater: if even imperfect fathers know how to give good gifts to their children, the heavenly Father will give even more, and the gift named here is the Holy Spirit Himself.
  14. Lucas 11:14The healing of the mute man possessed by a demon, who begins to speak as soon as the demon leaves, leaves the crowd amazed and sets up the controversy over the source of this power that follows.
  15. Lucas 11:15‘Beelzebub’ was originally the name of a pagan deity, later used among the Jews as a mocking nickname for the chief of the demons. The accusation is serious: saying that Jesus casts out demons by Beelzebub means saying he has an agreement with their very chief, not that he acts by the power of God.
  16. Lucas 11:16Others test Jesus by demanding a sign from heaven — a different kind of challenge from the Beelzebub accusation, seeking cosmic proof instead of an explanation for the power he had already shown.
  17. Lucas 11:17Jesus perceives their thoughts and uses a simple logical argument: a kingdom or a house divided against itself cannot stand.
  18. Lucas 11:18He applies that logic directly to the accusation: if Satan were divided against himself, casting out his own demons, his kingdom would have already fallen — the accusation makes no sense.
  19. Lucas 11:19Jesus turns the question back on them: if he casts out demons by Beelzebub, by whom do the Jewish exorcists of the time, linked to his own accusers, cast theirs out? The inconsistency becomes an argument against them.
  20. Lucas 11:20‘The finger of God’ is an expression that recalls the plagues of Egypt, tied to God’s direct action — Jesus reframes His work as proof that the kingdom of God has already come, not as collaboration with evil forces.
  21. Lucas 11:21The image of the strong man armed, guarding his house in safety, describes the control evil holds over a person before any greater intervention.
  22. Lucas 11:22Jesus presents Himself, implicitly, as that ‘stronger’ one who defeats the first and divides His spoils — His healings and exorcisms are proof of a power struggle already underway and already being won.
  23. Lucas 11:23The saying ‘He that is not with me is against me’ rejects any neutral stance toward Jesus, using the image of gathering or scattering, like a shepherd gathering the flock against a predator that scatters it.
  24. Lucas 11:24The parable of the unclean spirit that leaves and wanders through dry places seeking rest describes the restlessness of an evil that does not give up, even after being cast out.
  25. Lucas 11:25Finding the old ‘house’ swept and put in order, but empty, suggests a space cleaned on the outside that was never filled with anything good on the inside.
  26. Lucas 11:26The spirit returns with seven worse than itself, leaving the person in a state worse than before — a warning about leaving a spiritual emptiness with nothing good to occupy its place.
  27. Lucas 11:27A woman in the crowd praises Jesus by exalting his birth mother, a common emotional gesture of admiration.
  28. Lucas 11:28Jesus reframes the praise: more blessed are those who hear the word of God and keep it — without belittling Mary, He shifts the true blessing from blood relation to obedience, as He had already done in chapter 8.
  29. Lucas 11:29Unlike in Matthew, here the sign of Jonah is not explained as the three days inside the fish — Luke’s point is different: even a reluctant, imperfect prophet like Jonah made an entire pagan city repent through preaching alone. The comparison demands from Jesus’ generation a response at least equal to that foreign city’s.
  30. Lucas 11:30The comparison to Jonah focuses on his role as a strange preacher who, even so, led a pagan city to repent — the Son of Man will function as that same kind of sign for this generation.
  31. Lucas 11:31The queen of the South, a reference to the Queen of Sheba in 1 Kings 10, came from far away to hear Solomon — she will condemn this generation because someone greater than Solomon is here, unheeded.
  32. Lucas 11:32Likewise, the people of Nineveh repented at Jonah’s preaching — they too will condemn this generation, because someone greater than Jonah is present and is ignored.
  33. Lucas 11:33This image of the lamp in plain view, not hidden away, repeats the teaching of chapter 8 — here tied to the theme of the sign: Jesus’ identity is already visible, not something that needs further proof to be perceived.
  34. Lucas 11:34The comparison of the eye to the ‘light of the body’ describes how one’s way of seeing affects everything: a healthy eye fills the body with light, a bad eye leaves it all in darkness.
  35. Lucas 11:35This warning calls for self-examination: perhaps the problem is not a lack of proof, but a way of seeing already corrupted, unable to take in the light already set before everyone.
  36. Lucas 11:36If the whole body is full of light, with no part in darkness, everything becomes clear, as when a lamp shines with its full brightness — closing the metaphor begun two verses earlier.
  37. Lucas 11:37A Pharisee invites Jesus to dinner; He accepts and reclines at the table, the common way of eating formal meals in that culture.
  38. Lucas 11:38This handwashing before eating did not come from the written law but from an added religious tradition, meant to remove ritual impurity a person might have picked up in the street or the market. The Pharisee is shocked that Jesus ignores this custom, but Jesus’ reply is precisely about valuing outward ritual while forgetting what matters inside.
  39. Lucas 11:39Jesus contrasts the ritual washing of the outside of the cup and dish with people’s insides, full of greed and wickedness — a direct criticism of tending to religious appearance while ignoring inner corruption.
  40. Lucas 11:40Jesus’ argument is that the same God who made the outside also made the inside — tending only to appearance without the same attention to character completely misses the point of purity.
  41. Lucas 11:41As an alternative, Jesus suggests giving alms from what one has — a gesture of practical generosity presented as more meaningful than any ritual washing.
  42. Lucas 11:42The Pharisees tithed even garden herbs, a scrupulousness beyond what the written law required, yet neglected justice and the love of God — Jesus does not dismiss tithing, but insists that both go together.
  43. Lucas 11:43Loving the best seats in the synagogues and greetings in the marketplaces shows a pursuit of social recognition through religious position, the same criticism that appears elsewhere in the Gospel.
  44. Lucas 11:44An unmarked grave was a serious religious hazard: touching one, even by accident, left a person unclean for seven days — which is why graves were usually painted white to stay clearly visible and avoidable. Jesus’ comparison is harsh: the Pharisees contaminate whoever comes near them without the person even sensing the danger.
  45. Lucas 11:45A lawyer complains that the criticism of the Pharisees hits him too — scribes and lawyers formed a religious category close to, but distinct from, the Pharisees as a group.
  46. Lucas 11:46Jesus responds with another accusation: the lawyers load people with heavy religious burdens but do nothing to ease that weight in practice.
  47. Lucas 11:47Building tombs for the prophets looks like an act of honor, but Jesus points out the irony: it was these same people’s ancestors who killed those prophets.
  48. Lucas 11:48By raising the tombs, they end up unknowingly confirming that they agree with what their ancestors did — the monument does not erase complicity with that same spirit of rejection.
  49. Lucas 11:49Jesus cites ‘the wisdom of God’ announcing that prophets and apostles will be sent, and some will be killed or persecuted — anticipating the pattern that will repeat with Jesus’ own followers.
  50. Lucas 11:50This generation is declared responsible for the blood of all the prophets shed since the beginning of the world — a historical buildup of rejection reaching its breaking point now.
  51. Lucas 11:51Abel is the first violent death recorded in Genesis, and Zechariah, killed between the altar and the temple, appears near the end of 2 Chronicles — in the Jewish ordering of Scripture, that spans the whole Bible, from beginning to end.
  52. Lucas 11:52The final criticism of the lawyers is severe: they took away the key of knowledge, did not enter themselves, and even kept others from entering — a double block to genuine understanding.
  53. Lucas 11:53After this string of direct confrontations, the scribes and Pharisees begin pressing Jesus harder, trying to get him to speak on many subjects.
  54. Lucas 11:54The intent now is clear: to lay traps to catch something Jesus might say and use it against him — the start of an organized opposition that will grow throughout the Gospel.

Chapters

Our apps

Our apps →

Bible in Stories

The Bible told as a story, with audio and videos.

📱 Get the app

World in Stories

True stories of humanity that sound made up.

Feito! Pequenas Vitórias

A light daily routine for people who lose track of the day.