Luke 11 7

Luke 11:7 kjv

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.

Luke 11:7 nkjv

and he will answer from within and say, 'Do not trouble me; the door is now shut, and my children are with me in bed; I cannot rise and give to you'?

Luke 11:7 niv

And suppose the one inside answers, 'Don't bother me. The door is already locked, and my children and I are in bed. I can't get up and give you anything.'

Luke 11:7 esv

and he will answer from within, 'Do not bother me; the door is now shut, and my children are with me in bed. I cannot get up and give you anything'?

Luke 11:7 nlt

And suppose he calls out from his bedroom, 'Don't bother me. The door is locked for the night, and my family and I are all in bed. I can't help you.'

Luke 11 verses

Luke 11 7 Meaning

Luke 11:7 describes the reluctant response of a neighbor awakened late at night by a persistent request. The individual within gives multiple excuses for not wanting to rise and fulfill the unexpected need, emphasizing personal inconvenience, the lateness of the hour, and the disturbance of the household. This scenario illustrates typical human reluctance and self-focus, setting a stark contrast for the lesson that follows about God's generous and willing response to persistent prayer.

Luke 11 7 Context

Luke 11:7 is embedded within Jesus' "Parable of the Friend at Midnight" (Luke 11:5-8). This parable immediately follows the disciples' request for Jesus to teach them how to pray (Luke 11:1) and Jesus' response with what is often called the "Lord's Prayer" (Luke 11:2-4). The parable vividly illustrates the principle of persistent prayer. In the cultural context of the ancient Near East, hospitality was a sacred duty; to refuse to provide for a guest, even unexpectedly and late, would bring great shame upon a host. Homes were typically small, often single-room dwellings where the entire family, including children, slept together on mats on the floor. To rise and open the heavily bolted door, especially at midnight, would mean disturbing everyone and could be seen as a significant imposition on the household's rest. The sleeping friend's reluctance, despite the urgent need outside, highlights the natural human inclination towards self-preservation and comfort, contrasting sharply with the divine nature of the Heavenly Father, who is always willing to give.

Luke 11 7 Word analysis

• And he from within (κἀκεῖνος ἔσωθεν, kakeinos esōthen): "That one from inside." Emphasizes the person on the other side of the physical barrier (the closed door), signaling an initial separation and unwillingness to engage.

• shall answer and say (ἀποκριθεὶς ἐρεῖ, apokritheis erei): Indicates a verbal response, though a negative one. He does not ignore but actively communicates his refusal.

• Trouble me not (Μή μοι κόπους πάρεχε, Mē moi kopous pareche): "Don't cause me trouble/toil." The term kopous (trouble, labor, bother) signifies inconvenience and imposition. This expresses a desire to avoid exertion and discomfort.

• the door is now shut (ἤδη ἡ θύρα κέκλεισται, ēdē hē thyra kekleistai): Ēdē means "already/now," indicating a completed action with lasting effect. Kekleistai (from kleiō) is a perfect passive, meaning the door has been firmly bolted and is not easily opened without effort. This serves as the primary practical barrier.

• and my children are with me in bed (καὶ τὰ παιδία μου μετ’ ἐμοῦ εἰς τὴν κοίτην εἰσίν, kai ta paidia mou met' emou eis tēn koitēn eisin): Paidia (children) emphasizes the disruption of innocent, small children. Koitēn refers to their communal sleeping space, signifying that to rise would disturb the entire household. This is the main social/familial justification for refusal, as disturbing sleeping children was highly inconvenient and discouraged.

• I cannot rise and give thee (οὐ δύναμαι ἀναστὰς δοῦναί σοι, ou dynamai anastas dounai soi): Ou dynamai means "I am not able/I cannot." While stated as an inability, within the context of the parable, it's an unwillingness stemming from discomfort and inconvenience rather than a true physical incapacity. Anastas (having risen) and dounai (to give) specify the action being refused.

• Words-group by words-group analysis:

  • "Trouble me not: the door is now shut": This phrase reveals a desire for personal peace and undisturbed rest. The "shut door" represents a boundary or a final state for the night, symbolizing an excuse to avoid a bothersome obligation. It's a statement of inconvenience overriding generosity.
  • "and my children are with me in bed; I cannot rise and give thee": This forms the specific justification for the refusal. It highlights the deeply ingrained cultural discomfort of disturbing the entire household. The "cannot" is not an absolute impossibility but a practical and unwilling impossibility due to the discomfort and effort required, contrasted with the immense, unconditional power and willingness of God.

Luke 11 7 Bonus section

• Rhetorical Device (Qal va-Homer): The verse functions as the "lesser" part of a "from lesser to greater" argument. If an unwilling, selfish person will eventually respond, then surely a willing and good God will answer. The emphasis is on the certainty of God's response rather than persuading Him.
• Importance of Relationship: The person making the request is a "friend." Even friendship doesn't automatically guarantee a smooth transaction at an inconvenient hour. This implies that while God is our Heavenly Father, a trusting and persistent approach in prayer is still crucial.
• Household Integrity: The detailed excuse about children in bed highlights the protective instinct of a family unit and the desire to preserve its rest and peace. This adds to the gravity of the request from outside, underscoring the extreme pressure or persistence required to overcome such deeply felt internal priorities.

Luke 11 7 Commentary

Luke 11:7 portrays a scene of common human reluctance when faced with an inconvenient request. The neighbor within represents ordinary human limitations, prioritizing personal comfort and the peace of the household over an unexpected demand for hospitality, even for a genuine need. The stated reasons—the late hour, the bolted door, and the sleeping children—are culturally compelling and highlight the genuine imposition on the householder. This verse does not, however, describe God's character. Instead, it creates a deliberate contrast: if an uncharitable or inconvenienced human can eventually be moved to grant a request (as revealed in the next verse, Luke 11:8, by 'shameless persistence'), how much more will the infinitely good, loving, and never-inconvenienced Heavenly Father respond to His children's sincere and persistent prayers? The 'cannot' of the human friend is entirely opposite to God's 'can' and 'will'. It teaches us that our importunity in prayer is not to overcome God's unwillingness, but rather to demonstrate our faith, earnestness, and dependence on Him.