And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said to him, Lord, teach us to pray, as John also taught his disciples.
that.
Luke 6:12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
Luke 9:18,28 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? …
Luke 22:39-45 And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him…
teach.
Psalm 10:17 LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:
Psalm 19:14 Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
Romans 8:26,27 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered…
one of His disciples requested
The request from a disciple indicates a desire to learn and grow in spiritual disciplines. It shows the disciples' recognition of Jesus' unique relationship with God and their wish to emulate it. This moment reflects the rabbinic tradition where disciples would seek instruction from their teacher, highlighting the role of Jesus as a rabbi and spiritual leader.
“Lord, teach us to pray,
The title "Lord" signifies respect and acknowledgment of Jesus' authority. The request to be taught to pray suggests that prayer is a learned practice, not just spontaneous communication. This aligns with Jewish customs where prayer was often taught and recited, such as the Shema. The disciples' request indicates their understanding that effective prayer requires guidance and instruction.
just as John taught his disciples.”
This reference to John the Baptist teaching his disciples to pray suggests a common practice among Jewish teachers to instruct their followers in prayer. It highlights the continuity between John's ministry and Jesus', as both emphasized the importance of prayer. This connection also points to the expectation that Jesus, like John, would provide a distinctive prayer model for His followers, setting them apart in their spiritual practice.
– Luke likes to signal moments in Jesus’ ministry with simple time-markers, showing the steady rhythm of the Lord’s earthly walk (see Luke 5:1; 6:12).
– The wording underlines that what follows was part of an ordinary day, reminding us that divine encounters and lessons often come in the flow of daily life (compare Acts 3:1).
– Luke 5:16 notes, “But Jesus often withdrew to lonely places and prayed”. This phrase hints at one of those habitual retreats.
– God meets His people wherever they seek Him—whether a mountain (Luke 6:12), a garden (Luke 22:39-41), or a house (Acts 10:9). Location matters less than the intent to draw near.
– Jesus models dependence on the Father (John 5:19). Each recorded prayer time accents His genuine humanity and flawless obedience.
– Moments after finishing prayer in Luke 9:18 and Luke 9:28-29, significant revelations followed. Here, the pattern repeats: communion precedes instruction.
– His example echoes Psalm 55:17—prayer as a continual practice, not an occasional emergency.
– The unnamed disciple shows humility; disciples do not presume to know everything (Mark 4:10).
– Asking Jesus directly reflects James 1:5: “If any of you lacks wisdom, he should ask God.”
– Approachability is part of Christ’s shepherd-heart (Matthew 11:28-29). The disciple feels safe to voice spiritual desire.
– Calling Him “Lord” affirms His authority (Luke 6:46). Learning to pray begins with recognizing who instructs.
– The request prioritizes relationship over ritual; they want to commune as He does. Hebrews 4:16 invites believers to the same confidence.
– Jesus will immediately provide the model prayer (Luke 11:2-4), later echoed in Matthew 6:9-13, proving that He answers sincere petitions.
– John the Baptist’s followers practiced fasting and prayer (Luke 5:33), so this appeal seeks similar structured guidance.
– The reference shows respect for John’s ministry (John 1:35-37) while acknowledging Jesus’ greater authority.
– It also highlights continuity: God’s people have always been taught to pray—Moses (Exodus 33:11), Hannah (1 Samuel 1:10-17), and now the Messiah’s own.
Luke 11:1 captures a routine moment transformed into a teaching opportunity. Jesus finishes praying; a disciple, noticing the depth of that communion, asks to be taught the same practice. The verse underscores Christ’s regular prayer life, the disciples’ teachable spirit, and the continuity of godly instruction from John to Jesus. It invites every believer to follow the Lord’s example, seek His guidance, and grow in intimate conversation with the Father.
XI.(1) As he was praying in a certain place.--The facts of the case as here narrated, the common practice of the Jews, and the analogy of the prayers in John 11:41, Matthew 26:39, and, we may add, of the thanksgiving in Luke 10:21, Matthew 11:25, all lead to the conclusion that our Lord prayed aloud, and that some, at least, of the disciples heard Him. They listened, unable to follow, or to record what they had heard, and they wished to be able to enter into His spirit and pray as He prayed.
Teach us to pray, as John also taught his disciples.--It seems, at first sight, to follow from this that the disciple who asked this had not been present when the Sermon on the Mount was spoken. It is conceivable, however, that, knowing the pattern prayer which had then been given, he had thought it adapted for the multitude, and not for the special scholars and disciples--too short and simple as compared, on the one hand, with the devotions which John had prescribed to his disciples, as he prescribed also fasting and alms-giving (Matthew 9:14; Luke 3:11), and with the fuller utterances, as of rapt communion with God, of his Master. The prayers of John's disciples were probably, like those of the Pharisees, offered three times a day, at the third, the sixth, and the ninth hours, and after the pattern of the well-known "Eighteen Prayers," which made up the Jewish manual of private devotion. . . .
Verses 1-13. - The Lord's teaching on the subject of prayer. Again the scene is far away from Jerusalem; no special note of time or place enables us to fix the scene or date with any exactness. Somewhere in the course of the last journeyings towards Jerusalem, related especially in this Gospel, did this scene and its teaching take place. Verse 1. - Lord, teach us to pray, as John also taught his disciples. It seems as though some of his disciples - we know at this period many were with him besides the twelve - heard their Master praying. It appeared to them - no doubt, as they caught here and there a word and expression as he prayed, perhaps partly alone, partly to him-self - as though a friend was speaking to a friend; they would pray like that: would not the Master teach them his beautiful secret? In reply, Jesus repeats to them, in rather an abbreviated form, what, at an earlier period of his ministry, he had taught to the multitudes and the twelve. It was very likely one of the seventy who made this request, who had not been present on the first occasion, when the Lord gave his prayer of prayers to the people. We have already remarked that at this time the twelve, who had heard it, were probably often absent on mission work. It was a usual practice among the more famous rabbis to give prayer-formulas to their pupils. We have no tradition extant of John the Baptist's prayer here alluded to.