Confidence And Persistence In Prayer
Preaching
The Parables Of Jesus
Applications For Contemporary Life
He was praying in a certain place, and after he had finished, one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples." He said to them, "When you pray, say: Father, hallowed be your name. Your kingdom come. Give us each day our daily bread, and forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial." And he said to them, "Suppose one of you has a friend, and you go to him at midnight and say to him, 'Friend, lend me three loaves of bread; for a friend of mine has arrived, and I have nothing to set before him.' And he answers from within, 'Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.' I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give whatever he needs.
"So I say to you, ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. Is there anyone among you who, if your child asks for a fish, you will give a snake instead of a fish? Or if a child asks for an egg, will give a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"
Theme
Prayer is most assuredly one of the great pillars of faith. In response to God's goodness and for our own needs we pray in forms of praise, petition, and thanksgiving. While our methods of prayer vary, all communication with God requires that we be persistent in our efforts and possess full confidence that our prayers are heard and that God will act. If we do not believe that God hears us, then our efforts are useless. But we must be persistent for God's timetable and ours rarely coincide. The parable of the persistent neighbor suggests that we must continually take our requests to the Lord, but with the confident assurance that God hears and answers, in God's own way and time.
Spiritual Food For The Journey
Most of us on a daily basis make comments such as, "See you later," "Talk with you soon," "Call you tomorrow," or "I'll write you soon." All of these expressions say that we are interested in staying in communication with another person. Communication is integral to human existence and is expressed in many forms. We can communicate by our body language. People can understand a lot about us, including our attitudes toward others, by observing how we handle our bodies. Clothes, manner of speech, and ways of walking are three of many items that communicate to others something about us. We can communicate by what we do. When we spend our free time reading as opposed to watching television or if we choose to eat a donut over toast we communicate priorities and likes and dislikes.
The most common form of communication is speech. We are always talking or listening, almost from the time we awake in the morning until we retire at night. Speech communication is the most direct and leaves little to the imagination. The conclusions we make after listening to one's words are more justifiable than from observation of actions. Through speech and listening we communicate on the most intimate level; we have the opportunity to gain great insight into another person's world and experience.
Prayer is the most efficacious form of communication between God and God's people. Through prayer we raise our thoughts, hopes, expectations, desires, problems, requests, praise, and thanksgiving to God. In prayer we listen to God's response, answers that are always presented, but often difficult to recognize or accept. Because prayer is so central to us, we have a tendency at times to neglect our time with the Lord. God is not physically present; we cannot look upon God and speak as two humans communicate. This inability to see God physically leads us to forget our need for communication with the Lord. We figure we are not missing anything that we can see, count, or directly hear.
The parable of the persistent neighbor in Luke's Gospel reminds us of our need to seek God in prayer. When asked by his disciples how to pray Jesus responded with the Lord's Prayer, a ritual incantation of praise and petition. But to assure his disciples that this prayer would be efficacious he told the parable and backed it with a series of sayings that make it clear that God can do nothing but that which is beneficial to those who call out in prayer. We often become frustrated when we think God is distant due to a slow or perceived lack of response to prayer. Our impatience and disappointment can draw us away from God, but we must not impose our standards of time and expectation upon God. God created us and has given us every good gift; there is no reason to doubt God. If we imperfect beings make every effort to assist, be present to, and love those whom God has entrusted to our care, how much greater will God respond to his children when they call out to him?
Prayer takes many forms and can be done in any place, but we must never neglect our obligation to pray. Jesus often prayed to his Father and then instructed his disciples on prayer when asked. We, the contemporary disciples of Jesus, may, in our fast-paced and indulgent lifestyles, need prayer more than ever. Let us not say we are too busy, tired, or preoccupied to speak with and listen to the Lord. Only through our prayer can we understand what God asks of us and know our role in the Kingdom, both today and every day of our lives.
Application Of The Parable To Contemporary Life
Sermon Openings
1. In 1924 Eric Liddell was a world-class track star who competed for the British Olympic team in the summer games held in Paris. Liddell, a sprinter, was one of the favorites for all the short distance races. But Eric Liddell was different than most athletes of his day or any other period; he ran not for his own glorification, but for the glory of God. He believed that his gift of incredible foot speed was merely an extension of his passion for God. Running was for Liddell a way to honor God and the gift of speed that had been bestowed upon him.
Perhaps the greatest test of Liddell's faith and his confidence in God came during the qualifying trials for the 100 meters, an event whose winner was generally granted the title, "the world's fastest human." Liddell was a favorite to capture the coveted Gold Medal, but his character shown more brightly than the precious metal of a first place finish. Liddell learned that the trial heats for the event were to be held on Sunday. Although the fastest man in Europe, Eric Liddell refused to compete because he did not want to dishonor God by running on the Sabbath. The English Olympic Committee, the Prince of Wales, and a host of others tried to convince him to forsake his personal devotion to God and think of his country first, but he refused. He gave up his chance of great fame and possibly a Gold Medal in order to be true to his God. Liddell possessed total confidence in God; there was no need to follow another lead.
Liddell's confidence was rewarded in short order. One of his teammates on the British team, powerfully struck by Liddell's witness of faith and discipline, voluntarily stepped down from his place on the team, giving Eric a chance to run in the 400 meters. Eric made good on his opportunity and won the race in a stunning upset. Eric Liddell had won the Gold Medal and he did it without compromising his beliefs. His confidence that God would take care of him was rewarded greatly.
The 1981 film, Chariots of Fire depicts a story of courage, faith, and confidence in God. Eric Liddell placed his hope and belief in the Lord and found fame. The parable of the persistent neighbor suggests that we too must place our hope and confidence in the Lord.
2. Dr. Stephen Langley invented a heavier-than-air machine that had its first successful flight on May 6, 1896. Most people, however, remained skeptical of Dr. Langley's invention, especially after the first plane commissioned by the Federal Government met with an accident on its launching in December 1903. Langley, wounded by the scorn of other scientists and the criticism of the public, retrieved his heavier-than-air machine and stored it in a warehouse. He died a defeated man on February 27, 1906. Only a few days after Langley's unsuccessful flight attempt, the Wright Brothers, Wilbur and Orville, made the first successful flight in their airplane. Interestingly in 1914 the old Langley machine was taken from the Smithsonian Institution and successfully flown. If only Dr. Langley had persevered in his endeavor at flight.
Not long ago there was a man who used to drive his horse from one store to another peddling his cheese products. As he walked he spoke to his horse about his dreams. But in spite of the long hours and hard work, sales remained low and the debts rose. One day a friend told him bluntly, "Lew, you are either too stubborn to admit it or too dumb to see it, but you are licked." Lew Kraft, however, refused to give up. He continued to visit stores, peddle his cheese products, and talk about his dreams to whomever would listen. Today the multimillion dollar Kraft Foods Company stands as a testimony to a man who persevered in building on his dreams until they came true.
During World War II Ruth Handler, her husband Elliott, and their partner Harold "Matt" Matson designed plastic picture frames from scrap lucite and plexiglas. Ruth sold an order to a chain of photographic studios before her fledgling firm even had a permanent shop. As she excitedly drove downtown to deliver the frames, an announcement came over the car radio stating that President Franklin Roosevelt had declared that all plastics, even scraps, were to be used solely for defense purposes. Reluctantly Ruth turned the car around and went home. At this point many entrepreneurs would have chucked the whole idea, but that evening Ruth, Elliott, and Matt discussed alternatives. Elliott suggested that the frames be made of wood which was spray painted to give it a cloth-like appearance. The next day a person was found to cut the frames. When these were ready Ruth took them to the photographic studios, telling the proprietors that plastic frames could not be sold. Ruth held her breath when she showed the frames. The proprietor was so pleased that she ordered even more. That order gave the three partners confidence to rent a small shop for their small business. Months later Elliott proposed that they make doll houses with slats of wood left over from the frames. He sketched them, Matt made the samples, and Ruth sold them. The venture launched a new company whose name is a combination of its founders, "Matt" and "Elliott" -- Mattel Toy Company.
These three stories possess one common theme -- the need to demonstrate perseverance in our actions. Jesus' parable of the persistent neighbor demonstrates how we must be consistent and resolute in our prayer, never giving up in our conversation with God.
Points Of Challenge And Questions To Ponder
1. How often do we pray? Is communication with God a high priority in our lives or do we talk to God when we find the time? Do we have good intentions to pray but other things always seem to get in the way?
2. How often have we asked, "Why doesn't God answer prayer?" Are we impatient with God's response or can we realize that God does not work on a 24-hour clock as we do?
3. In our prayer how much do we listen to God? Most of us are great talkers and we tell God what we perceive we need, but do we listen for the Lord's answer? If prayer is a two-way conversation we must be willing to listen as much as we speak.
4. In what do we place our confidence? Do we believe with our whole heart, soul, and mind that God is present and listens to our requests? Are we confident that God will take care of us or do we wish to have more self-control in life?
5. Are we persistent in our prayer or do we give up when results we seek are not received immediately? Do we allow God to answer or do we manipulate situations in order to achieve a desired end result?
Exegesis And Explanation Of The Parable
Saint Luke, more than any of the other evangelists, gives more emphasis to Jesus' practice of prayer; it is a main theme in the instruction of the disciples. Luke says that the Spirit came upon Jesus when he was praying (3:21-22) and that he withdrew to desolate places to pray (5:16). He also prayed before significant turning points in his ministry -- the call of the disciples (6:12-13), Peter's confession (9:18), and the transfiguration (9:28). Later in the Gospel Luke reports Jesus' prayer at Gethsemane (22:40-42), on the cross (23:24), and at table with his disciples who walked with him to Emmaus (24:30).
The whole of Luke 11:1-13 can be viewed as a request for instruction on how to pray. A pattern prayer (11:1-4) is followed by a parable which speaks of the readiness of God to hear prayer (11:5-8), a statement on the certainty of God's answering prayer (11:9), and a final argument that God will answer prayer even more readily than a human father will respond to his children's requests. There is no significant reason to assume that Jesus said all the things of this pericope on one occasion. The assemblage of compatible stories into sections on miracles, parables, prayer, or other themes is a common technique in the Gospels. That the various sections of Luke 11:1-13 had different original settings is supported by the fact that Matthew parallels the teaching of the Lord's Prayer and the comparison of a human father with God in two different sections of his Gospel, 6:9-13 and 7:7-11 respectively. In its own way Luke 11:1-13 reveals to the reader what the ideal attitude of the Christian disciple toward God must be and the sentiments that attitude should evoke.
The first third of this pericope on prayer is Jesus' response to his disciples' request that they be taught how to pray. It was a regular custom for a rabbi to teach his disciples a simple prayer that might be used habitually. Devout Jews repeated these prayers each morning and evening. John had done this for his disciples and now apostles came to ask Jesus to instruct them in a similar manner. Many scholars believe the prayer goes back to Jesus himself. In brief fashion the prayer summarizes the teaching of Jesus and expresses the longing the disciples should feel for the action of God in setting up his kingdom, their dependence upon him as a Father for their daily needs, the new relationship of reconciliation with him and their fellow men and women, and their need for strength to preserve them from yielding to temptation.
Christ's response to the disciples' request for prayer gives us a model, not to be repeated ritually, as was customary for the Jews, but an archetype that stressed the areas in which a believer should be concerned when praying. First, prayer must be addressed to the "Father," signifying a relationship of faith. Next, prayer concerns itself with worship and thus Jesus pronounces the words, "hallowed be thy name." Prayer must also occupy itself with God's work as "thy kingdom come." Prayer must next petition God for personal needs, necessitating our cry, "Give us this day our daily bread." In our communication with God we must ask for forgiveness and seek reconciliation, leading to the petition, "Forgive us our sins." Finally prayer seeks protection from evil prompting our petition, "Lead us not into temptation." This last petition is a climactic one that underscores our relationship with God as a Father to whom we can appeal for protection from any circumstance that might threaten our lives or our relationship with God.
The Lucan form of the Lord's Prayer contains five petitions, the first three of which counter the three temptations of Jesus in the desert (Luke 4:1-12). The most debated petition is the appeal for bread. Is this a prayer for ordinary bread or the eschatological bread of the Messianic banquet (Isaiah 25:6-8, Luke 6:21, 14:15, and 22:29-30)? Patristic scholars believed the reference was to the Eucharist. Origen called the food "our bread of subsistence" and later allegorized it to the "bread of heaven." The claim for interpreting bread in an ordinary sense rather than as a symbol of the Messianic age is, however, probably stronger, seeing the petition as that of the peasant who prays that God will supply each day's needs. This view is reminiscent of the daily manna given the Israelites in the desert (Exodus 16:11-21), echoes Proverbs 30:8, and is consistent with Luke's central concern for the poor.
In order to understand the parable of the persistent neighbor, a tale coming on the heels of the Lord's Prayer that brings a further exhortation to prayer, some background to Hebrew and general customs of the East is instructive. The parable assumes the setting of a Galilean village. Houses were simple structures of one or two rooms. Families often slept side by side on a mat in the middle of the main room. It would thus have been a great bother to arise and meet the neighbor's needs, for to do so would have meant waking the other members of the family. Women baked bread in common courtyards and thus people would know if one was preparing for a guest or if extra had intentionally been baked, since only a day's supply was generally prepared, due to poor preservation of food. Hospitality was considered such a sacred duty that failure to provide for a guest would bring shame to the host. This responsibility was communal, falling upon all the members of a village, not merely the one who is asked. Additionally, it was not sufficient to place a bare necessity before a guest; an ample abundance was appropriate. Travelers in this region often journeyed late in the day to avoid the heat of the midday sun and thus the late arrival was not that unusual. The neighbor is thus caught in a dilemma -- does he disturb his family and avoid embarrassment for the village because insufficient loaves1 were available for the traveler, or does he face shame and ridicule for his inattention to the request of his neighbor?
The dilemma of the neighbor has led scholars to create various interpretations of the parable. Traditionally the pericope has been understood as teaching the contrast between the householder's unwillingness to assist his neighbor and God's great desire to assist his children. This has been the interpretation of Joachim Jeremias and has been influential for many. Others have interpreted the parable as teaching that persistence in prayer will be rewarded. Jeremias sees this as a secondary interpretation imposed upon the parable by placing it in its present context next to the sayings of Luke 11:9-13. The key to this puzzle is found in verse 8. To whom does the word "persistence" apply -- the petitioner outside or the man inside? How one answers this question determines whether the parable encourages persistence on the part of the petitioner or invites confidence, because of the assurance that God will answer prayer. Ambiguity in the verse leaves some room for debate over whether the neighbor is shameless for begging for food in the middle of the night or whether we are to understand that the man inside the house would be shameless for refusing the neighbor's request. Either reading is possible, but the latter is preferable because honor demanded that a neighbor arise, even if it meant waking his whole family, to meet the traveler's need -- if not from friendship, then at least to avoid being shamed.
Most Scripture scholars believe that this parable is meant to be an incentive to prayer. While persistence is certainly an aspect of the parable, the main theme seems to be that this persistence can only exist with the total assurance that God answers our prayers. Some exegetes have explained that the misinterpretation arises from the belief that prayer must be persistent rather than constantly faithful. The host recognized his responsibility in meeting the needs of this unknown traveler and thus made every effort to meet them. In a similar vein it is unthinkable that God will not respond to our prayer. This parable does not teach that God is irritated at our requests and reluctant to grant what we ask, moved only by our persistence. On the contrary, the passage enjoins us to ask God boldly for what we need without apology. It is an integral part of God's nature to respond to the petitions of his people. Succinctly put, the point of the parable is clear: keep praying for God responds graciously to the needs of his children. The psalmist (121:4) echoes this belief: "He who keeps Israel will neither slumber nor sleep." We can pray confidently, therefore, because we know that in a time of need God is even more trustworthy than a neighbor. God is totally reliable and will answer our call.
The latter third of this invocation to prayer confirms the paternal and loving nature of God by driving home the ideas of persistence in prayer and confidence in God, whose goodness is greater than any human father. The triple saying of verses 9 and 10 seems to offer assurance that God will respond to our needs. The danger in this section arises when we take these verses as a blank check on which we can write anything our hearts desire. Jesus assured his followers that God answers prayer, but he did not guarantee that they would receive whatever they requested. The assurances that follow the Lord's Prayer assume that those who ask, seek, and knock are petitioning from their need, seeking God's will and the kingdom, and knocking at the door as a neighbor in the night. Our prayer must be consistent with our seeking. Verses 11-13 re-verify and hammer home even more the reality that God's goodness cannot be measured.2 We can have total confidence that God will act for our good, as a human father provides for his children.
Context Of The Parable
Context In The Church Year
As one of the pillars of faith, prayer is a topic that can never receive sufficient attention. Many people of faith begin and end each day in prayer. Some people, like those who follow monastic rules, spend the bulk of their waking moments in prayer. If we cannot or will not pray then we have no way to communicate with our God. Often we hear people say that they see God in the beauty of nature, in the face of the poor, and in the endeavors of those who work to create a more just world. While all of this is true it is absolutely necessary to talk with and listen to the source of the revelation that we have received.
We come to our churches on Sundays and possibly during the work week to pray. In busy cities it is not uncommon at all for a person to stop by a church for a quiet moment of conversation with the Lord. We know that we need God and thus we have an equally strong need to communicate with the Lord.
The Church in its wisdom chooses this Gospel passage of the persistent neighbor to remind us of our need for prayer and the necessity of being resolute and consistent in our communication with God. God is present and God hears our petitions; we must believe and have total confidence that God will answer. Today's message is thus timely, for it is one that we need each and every day of our lives.
Context With Other Gospels
While the parable of the persistent neighbor is unique to Luke and considered part of the "L" source, the Lord's Prayer (11:1-4) and the sayings that emphasize confidence in God (11:9-13) have parallels in other Gospels. Three forms of the Lord's Prayer are found in early Christian writings. Luke's rendition, less polished in its style than the others, is the shortest (five petitions), but is considered the most faithful to the "Q" source and thus to the words of Jesus himself. This conclusion is maintained because Matthew, whose version (6:9-13) consists of seven petitions, has a penchant for adding phrases to the words of Jesus. The longest version of the Lord's Prayer, consisting of seven petitions and a doxology, is found in the Didache 8:2, whose author is clearly dependent on Matthew as a source.
The most significant historical question on the differences between Luke and Matthew's version of the Lord's Prayer concerns their traditions of origin. Since we know that both evangelists used "Q" extensively in their writing, it is relatively easy to explain differences in wording in terms of editorial modifications, mostly on the part of Luke. However, it is unlikely that Luke would have embodied clauses from a prayer taught by Jesus, since he is generally faithful to the tradition given to him. Additionally, the differences between these two versions of the Lord's Prayer are greater than between other common "Q" pericopes. Thus, most scholars today believe that Luke and Matthew used independent liturgical traditions.
Luke 11:9-10 is found verbatim in Matthew 7:7-8 and both evangelists follow this with a cluster of sayings that demonstrate how God takes care of those whom he loves. Although the two versions use different items in their comparisons, the message rendered is the same.
Context With First And Second Lessons
First Lesson: Genesis 18:20-32. Most of us, I believe, find Abraham's questioning of God in the Book of Genesis rather bold. The great patriarch of the Hebrew people challenges the mercy of God and seems to be victorious in his confrontation. The encounter between Abraham and God parallels the parable of the persistent neighbor. Abraham is determined in his request that God show mercy to the people of Sodom and Gomorrah. His persistent petition could only be voiced, however, if he felt that God would listen. Thus, he boldly asks God to spare Sodom if only ten righteous people are found there. His persistence is rewarded when God agrees to his petition.
The petitions of Abraham and the weary traveler must be our invocation as well. We must voice our needs to God in a consistent manner, never doubting that God hears and will respond. We must be equally aware that the response may come in a way and at a time which we least expect or recognize. God will always respond, however, in a way that is merciful and beneficial to us.
Second Lesson: Colossians 2:6-15 (16-19). Paul writes to the Colossians and tells them to have confidence in God. Through the power of baptism God has brought new life to his people and raised them from death. Christ pardoned all our sins and canceled the bond of condemnation by nailing it with himself on the cross.
It is this same confidence in the things Christ has done for us as our Savior that the parable of the persistent neighbor presents. Christian life and the actions that it asks of us can only have meaning when we believe that God is present and answers our requests as a loving Father. While we can place hope and confidence in parents, other family members, friends, and colleagues, our principal relationship of confidence must exist with God. This is the relationship that gives life, the one and only one that leads us home to salvation. Let us rejoice and be glad for the presence of God in our lives.
____________
1. Three loaves were considered a daily ration of bread.
2. In an interesting contrast Jeremias states that Luke 11:11-13 was a series of sayings, directed at the opponents of Jesus, to vindicate the goodness of God in giving gifts to sinners who were despised by the Jewish leaders. Most exegetes, however, see this theory as interesting but unsubstantiable.
"So I say to you, ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. Is there anyone among you who, if your child asks for a fish, you will give a snake instead of a fish? Or if a child asks for an egg, will give a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"
Theme
Prayer is most assuredly one of the great pillars of faith. In response to God's goodness and for our own needs we pray in forms of praise, petition, and thanksgiving. While our methods of prayer vary, all communication with God requires that we be persistent in our efforts and possess full confidence that our prayers are heard and that God will act. If we do not believe that God hears us, then our efforts are useless. But we must be persistent for God's timetable and ours rarely coincide. The parable of the persistent neighbor suggests that we must continually take our requests to the Lord, but with the confident assurance that God hears and answers, in God's own way and time.
Spiritual Food For The Journey
Most of us on a daily basis make comments such as, "See you later," "Talk with you soon," "Call you tomorrow," or "I'll write you soon." All of these expressions say that we are interested in staying in communication with another person. Communication is integral to human existence and is expressed in many forms. We can communicate by our body language. People can understand a lot about us, including our attitudes toward others, by observing how we handle our bodies. Clothes, manner of speech, and ways of walking are three of many items that communicate to others something about us. We can communicate by what we do. When we spend our free time reading as opposed to watching television or if we choose to eat a donut over toast we communicate priorities and likes and dislikes.
The most common form of communication is speech. We are always talking or listening, almost from the time we awake in the morning until we retire at night. Speech communication is the most direct and leaves little to the imagination. The conclusions we make after listening to one's words are more justifiable than from observation of actions. Through speech and listening we communicate on the most intimate level; we have the opportunity to gain great insight into another person's world and experience.
Prayer is the most efficacious form of communication between God and God's people. Through prayer we raise our thoughts, hopes, expectations, desires, problems, requests, praise, and thanksgiving to God. In prayer we listen to God's response, answers that are always presented, but often difficult to recognize or accept. Because prayer is so central to us, we have a tendency at times to neglect our time with the Lord. God is not physically present; we cannot look upon God and speak as two humans communicate. This inability to see God physically leads us to forget our need for communication with the Lord. We figure we are not missing anything that we can see, count, or directly hear.
The parable of the persistent neighbor in Luke's Gospel reminds us of our need to seek God in prayer. When asked by his disciples how to pray Jesus responded with the Lord's Prayer, a ritual incantation of praise and petition. But to assure his disciples that this prayer would be efficacious he told the parable and backed it with a series of sayings that make it clear that God can do nothing but that which is beneficial to those who call out in prayer. We often become frustrated when we think God is distant due to a slow or perceived lack of response to prayer. Our impatience and disappointment can draw us away from God, but we must not impose our standards of time and expectation upon God. God created us and has given us every good gift; there is no reason to doubt God. If we imperfect beings make every effort to assist, be present to, and love those whom God has entrusted to our care, how much greater will God respond to his children when they call out to him?
Prayer takes many forms and can be done in any place, but we must never neglect our obligation to pray. Jesus often prayed to his Father and then instructed his disciples on prayer when asked. We, the contemporary disciples of Jesus, may, in our fast-paced and indulgent lifestyles, need prayer more than ever. Let us not say we are too busy, tired, or preoccupied to speak with and listen to the Lord. Only through our prayer can we understand what God asks of us and know our role in the Kingdom, both today and every day of our lives.
Application Of The Parable To Contemporary Life
Sermon Openings
1. In 1924 Eric Liddell was a world-class track star who competed for the British Olympic team in the summer games held in Paris. Liddell, a sprinter, was one of the favorites for all the short distance races. But Eric Liddell was different than most athletes of his day or any other period; he ran not for his own glorification, but for the glory of God. He believed that his gift of incredible foot speed was merely an extension of his passion for God. Running was for Liddell a way to honor God and the gift of speed that had been bestowed upon him.
Perhaps the greatest test of Liddell's faith and his confidence in God came during the qualifying trials for the 100 meters, an event whose winner was generally granted the title, "the world's fastest human." Liddell was a favorite to capture the coveted Gold Medal, but his character shown more brightly than the precious metal of a first place finish. Liddell learned that the trial heats for the event were to be held on Sunday. Although the fastest man in Europe, Eric Liddell refused to compete because he did not want to dishonor God by running on the Sabbath. The English Olympic Committee, the Prince of Wales, and a host of others tried to convince him to forsake his personal devotion to God and think of his country first, but he refused. He gave up his chance of great fame and possibly a Gold Medal in order to be true to his God. Liddell possessed total confidence in God; there was no need to follow another lead.
Liddell's confidence was rewarded in short order. One of his teammates on the British team, powerfully struck by Liddell's witness of faith and discipline, voluntarily stepped down from his place on the team, giving Eric a chance to run in the 400 meters. Eric made good on his opportunity and won the race in a stunning upset. Eric Liddell had won the Gold Medal and he did it without compromising his beliefs. His confidence that God would take care of him was rewarded greatly.
The 1981 film, Chariots of Fire depicts a story of courage, faith, and confidence in God. Eric Liddell placed his hope and belief in the Lord and found fame. The parable of the persistent neighbor suggests that we too must place our hope and confidence in the Lord.
2. Dr. Stephen Langley invented a heavier-than-air machine that had its first successful flight on May 6, 1896. Most people, however, remained skeptical of Dr. Langley's invention, especially after the first plane commissioned by the Federal Government met with an accident on its launching in December 1903. Langley, wounded by the scorn of other scientists and the criticism of the public, retrieved his heavier-than-air machine and stored it in a warehouse. He died a defeated man on February 27, 1906. Only a few days after Langley's unsuccessful flight attempt, the Wright Brothers, Wilbur and Orville, made the first successful flight in their airplane. Interestingly in 1914 the old Langley machine was taken from the Smithsonian Institution and successfully flown. If only Dr. Langley had persevered in his endeavor at flight.
Not long ago there was a man who used to drive his horse from one store to another peddling his cheese products. As he walked he spoke to his horse about his dreams. But in spite of the long hours and hard work, sales remained low and the debts rose. One day a friend told him bluntly, "Lew, you are either too stubborn to admit it or too dumb to see it, but you are licked." Lew Kraft, however, refused to give up. He continued to visit stores, peddle his cheese products, and talk about his dreams to whomever would listen. Today the multimillion dollar Kraft Foods Company stands as a testimony to a man who persevered in building on his dreams until they came true.
During World War II Ruth Handler, her husband Elliott, and their partner Harold "Matt" Matson designed plastic picture frames from scrap lucite and plexiglas. Ruth sold an order to a chain of photographic studios before her fledgling firm even had a permanent shop. As she excitedly drove downtown to deliver the frames, an announcement came over the car radio stating that President Franklin Roosevelt had declared that all plastics, even scraps, were to be used solely for defense purposes. Reluctantly Ruth turned the car around and went home. At this point many entrepreneurs would have chucked the whole idea, but that evening Ruth, Elliott, and Matt discussed alternatives. Elliott suggested that the frames be made of wood which was spray painted to give it a cloth-like appearance. The next day a person was found to cut the frames. When these were ready Ruth took them to the photographic studios, telling the proprietors that plastic frames could not be sold. Ruth held her breath when she showed the frames. The proprietor was so pleased that she ordered even more. That order gave the three partners confidence to rent a small shop for their small business. Months later Elliott proposed that they make doll houses with slats of wood left over from the frames. He sketched them, Matt made the samples, and Ruth sold them. The venture launched a new company whose name is a combination of its founders, "Matt" and "Elliott" -- Mattel Toy Company.
These three stories possess one common theme -- the need to demonstrate perseverance in our actions. Jesus' parable of the persistent neighbor demonstrates how we must be consistent and resolute in our prayer, never giving up in our conversation with God.
Points Of Challenge And Questions To Ponder
1. How often do we pray? Is communication with God a high priority in our lives or do we talk to God when we find the time? Do we have good intentions to pray but other things always seem to get in the way?
2. How often have we asked, "Why doesn't God answer prayer?" Are we impatient with God's response or can we realize that God does not work on a 24-hour clock as we do?
3. In our prayer how much do we listen to God? Most of us are great talkers and we tell God what we perceive we need, but do we listen for the Lord's answer? If prayer is a two-way conversation we must be willing to listen as much as we speak.
4. In what do we place our confidence? Do we believe with our whole heart, soul, and mind that God is present and listens to our requests? Are we confident that God will take care of us or do we wish to have more self-control in life?
5. Are we persistent in our prayer or do we give up when results we seek are not received immediately? Do we allow God to answer or do we manipulate situations in order to achieve a desired end result?
Exegesis And Explanation Of The Parable
Saint Luke, more than any of the other evangelists, gives more emphasis to Jesus' practice of prayer; it is a main theme in the instruction of the disciples. Luke says that the Spirit came upon Jesus when he was praying (3:21-22) and that he withdrew to desolate places to pray (5:16). He also prayed before significant turning points in his ministry -- the call of the disciples (6:12-13), Peter's confession (9:18), and the transfiguration (9:28). Later in the Gospel Luke reports Jesus' prayer at Gethsemane (22:40-42), on the cross (23:24), and at table with his disciples who walked with him to Emmaus (24:30).
The whole of Luke 11:1-13 can be viewed as a request for instruction on how to pray. A pattern prayer (11:1-4) is followed by a parable which speaks of the readiness of God to hear prayer (11:5-8), a statement on the certainty of God's answering prayer (11:9), and a final argument that God will answer prayer even more readily than a human father will respond to his children's requests. There is no significant reason to assume that Jesus said all the things of this pericope on one occasion. The assemblage of compatible stories into sections on miracles, parables, prayer, or other themes is a common technique in the Gospels. That the various sections of Luke 11:1-13 had different original settings is supported by the fact that Matthew parallels the teaching of the Lord's Prayer and the comparison of a human father with God in two different sections of his Gospel, 6:9-13 and 7:7-11 respectively. In its own way Luke 11:1-13 reveals to the reader what the ideal attitude of the Christian disciple toward God must be and the sentiments that attitude should evoke.
The first third of this pericope on prayer is Jesus' response to his disciples' request that they be taught how to pray. It was a regular custom for a rabbi to teach his disciples a simple prayer that might be used habitually. Devout Jews repeated these prayers each morning and evening. John had done this for his disciples and now apostles came to ask Jesus to instruct them in a similar manner. Many scholars believe the prayer goes back to Jesus himself. In brief fashion the prayer summarizes the teaching of Jesus and expresses the longing the disciples should feel for the action of God in setting up his kingdom, their dependence upon him as a Father for their daily needs, the new relationship of reconciliation with him and their fellow men and women, and their need for strength to preserve them from yielding to temptation.
Christ's response to the disciples' request for prayer gives us a model, not to be repeated ritually, as was customary for the Jews, but an archetype that stressed the areas in which a believer should be concerned when praying. First, prayer must be addressed to the "Father," signifying a relationship of faith. Next, prayer concerns itself with worship and thus Jesus pronounces the words, "hallowed be thy name." Prayer must also occupy itself with God's work as "thy kingdom come." Prayer must next petition God for personal needs, necessitating our cry, "Give us this day our daily bread." In our communication with God we must ask for forgiveness and seek reconciliation, leading to the petition, "Forgive us our sins." Finally prayer seeks protection from evil prompting our petition, "Lead us not into temptation." This last petition is a climactic one that underscores our relationship with God as a Father to whom we can appeal for protection from any circumstance that might threaten our lives or our relationship with God.
The Lucan form of the Lord's Prayer contains five petitions, the first three of which counter the three temptations of Jesus in the desert (Luke 4:1-12). The most debated petition is the appeal for bread. Is this a prayer for ordinary bread or the eschatological bread of the Messianic banquet (Isaiah 25:6-8, Luke 6:21, 14:15, and 22:29-30)? Patristic scholars believed the reference was to the Eucharist. Origen called the food "our bread of subsistence" and later allegorized it to the "bread of heaven." The claim for interpreting bread in an ordinary sense rather than as a symbol of the Messianic age is, however, probably stronger, seeing the petition as that of the peasant who prays that God will supply each day's needs. This view is reminiscent of the daily manna given the Israelites in the desert (Exodus 16:11-21), echoes Proverbs 30:8, and is consistent with Luke's central concern for the poor.
In order to understand the parable of the persistent neighbor, a tale coming on the heels of the Lord's Prayer that brings a further exhortation to prayer, some background to Hebrew and general customs of the East is instructive. The parable assumes the setting of a Galilean village. Houses were simple structures of one or two rooms. Families often slept side by side on a mat in the middle of the main room. It would thus have been a great bother to arise and meet the neighbor's needs, for to do so would have meant waking the other members of the family. Women baked bread in common courtyards and thus people would know if one was preparing for a guest or if extra had intentionally been baked, since only a day's supply was generally prepared, due to poor preservation of food. Hospitality was considered such a sacred duty that failure to provide for a guest would bring shame to the host. This responsibility was communal, falling upon all the members of a village, not merely the one who is asked. Additionally, it was not sufficient to place a bare necessity before a guest; an ample abundance was appropriate. Travelers in this region often journeyed late in the day to avoid the heat of the midday sun and thus the late arrival was not that unusual. The neighbor is thus caught in a dilemma -- does he disturb his family and avoid embarrassment for the village because insufficient loaves1 were available for the traveler, or does he face shame and ridicule for his inattention to the request of his neighbor?
The dilemma of the neighbor has led scholars to create various interpretations of the parable. Traditionally the pericope has been understood as teaching the contrast between the householder's unwillingness to assist his neighbor and God's great desire to assist his children. This has been the interpretation of Joachim Jeremias and has been influential for many. Others have interpreted the parable as teaching that persistence in prayer will be rewarded. Jeremias sees this as a secondary interpretation imposed upon the parable by placing it in its present context next to the sayings of Luke 11:9-13. The key to this puzzle is found in verse 8. To whom does the word "persistence" apply -- the petitioner outside or the man inside? How one answers this question determines whether the parable encourages persistence on the part of the petitioner or invites confidence, because of the assurance that God will answer prayer. Ambiguity in the verse leaves some room for debate over whether the neighbor is shameless for begging for food in the middle of the night or whether we are to understand that the man inside the house would be shameless for refusing the neighbor's request. Either reading is possible, but the latter is preferable because honor demanded that a neighbor arise, even if it meant waking his whole family, to meet the traveler's need -- if not from friendship, then at least to avoid being shamed.
Most Scripture scholars believe that this parable is meant to be an incentive to prayer. While persistence is certainly an aspect of the parable, the main theme seems to be that this persistence can only exist with the total assurance that God answers our prayers. Some exegetes have explained that the misinterpretation arises from the belief that prayer must be persistent rather than constantly faithful. The host recognized his responsibility in meeting the needs of this unknown traveler and thus made every effort to meet them. In a similar vein it is unthinkable that God will not respond to our prayer. This parable does not teach that God is irritated at our requests and reluctant to grant what we ask, moved only by our persistence. On the contrary, the passage enjoins us to ask God boldly for what we need without apology. It is an integral part of God's nature to respond to the petitions of his people. Succinctly put, the point of the parable is clear: keep praying for God responds graciously to the needs of his children. The psalmist (121:4) echoes this belief: "He who keeps Israel will neither slumber nor sleep." We can pray confidently, therefore, because we know that in a time of need God is even more trustworthy than a neighbor. God is totally reliable and will answer our call.
The latter third of this invocation to prayer confirms the paternal and loving nature of God by driving home the ideas of persistence in prayer and confidence in God, whose goodness is greater than any human father. The triple saying of verses 9 and 10 seems to offer assurance that God will respond to our needs. The danger in this section arises when we take these verses as a blank check on which we can write anything our hearts desire. Jesus assured his followers that God answers prayer, but he did not guarantee that they would receive whatever they requested. The assurances that follow the Lord's Prayer assume that those who ask, seek, and knock are petitioning from their need, seeking God's will and the kingdom, and knocking at the door as a neighbor in the night. Our prayer must be consistent with our seeking. Verses 11-13 re-verify and hammer home even more the reality that God's goodness cannot be measured.2 We can have total confidence that God will act for our good, as a human father provides for his children.
Context Of The Parable
Context In The Church Year
As one of the pillars of faith, prayer is a topic that can never receive sufficient attention. Many people of faith begin and end each day in prayer. Some people, like those who follow monastic rules, spend the bulk of their waking moments in prayer. If we cannot or will not pray then we have no way to communicate with our God. Often we hear people say that they see God in the beauty of nature, in the face of the poor, and in the endeavors of those who work to create a more just world. While all of this is true it is absolutely necessary to talk with and listen to the source of the revelation that we have received.
We come to our churches on Sundays and possibly during the work week to pray. In busy cities it is not uncommon at all for a person to stop by a church for a quiet moment of conversation with the Lord. We know that we need God and thus we have an equally strong need to communicate with the Lord.
The Church in its wisdom chooses this Gospel passage of the persistent neighbor to remind us of our need for prayer and the necessity of being resolute and consistent in our communication with God. God is present and God hears our petitions; we must believe and have total confidence that God will answer. Today's message is thus timely, for it is one that we need each and every day of our lives.
Context With Other Gospels
While the parable of the persistent neighbor is unique to Luke and considered part of the "L" source, the Lord's Prayer (11:1-4) and the sayings that emphasize confidence in God (11:9-13) have parallels in other Gospels. Three forms of the Lord's Prayer are found in early Christian writings. Luke's rendition, less polished in its style than the others, is the shortest (five petitions), but is considered the most faithful to the "Q" source and thus to the words of Jesus himself. This conclusion is maintained because Matthew, whose version (6:9-13) consists of seven petitions, has a penchant for adding phrases to the words of Jesus. The longest version of the Lord's Prayer, consisting of seven petitions and a doxology, is found in the Didache 8:2, whose author is clearly dependent on Matthew as a source.
The most significant historical question on the differences between Luke and Matthew's version of the Lord's Prayer concerns their traditions of origin. Since we know that both evangelists used "Q" extensively in their writing, it is relatively easy to explain differences in wording in terms of editorial modifications, mostly on the part of Luke. However, it is unlikely that Luke would have embodied clauses from a prayer taught by Jesus, since he is generally faithful to the tradition given to him. Additionally, the differences between these two versions of the Lord's Prayer are greater than between other common "Q" pericopes. Thus, most scholars today believe that Luke and Matthew used independent liturgical traditions.
Luke 11:9-10 is found verbatim in Matthew 7:7-8 and both evangelists follow this with a cluster of sayings that demonstrate how God takes care of those whom he loves. Although the two versions use different items in their comparisons, the message rendered is the same.
Context With First And Second Lessons
First Lesson: Genesis 18:20-32. Most of us, I believe, find Abraham's questioning of God in the Book of Genesis rather bold. The great patriarch of the Hebrew people challenges the mercy of God and seems to be victorious in his confrontation. The encounter between Abraham and God parallels the parable of the persistent neighbor. Abraham is determined in his request that God show mercy to the people of Sodom and Gomorrah. His persistent petition could only be voiced, however, if he felt that God would listen. Thus, he boldly asks God to spare Sodom if only ten righteous people are found there. His persistence is rewarded when God agrees to his petition.
The petitions of Abraham and the weary traveler must be our invocation as well. We must voice our needs to God in a consistent manner, never doubting that God hears and will respond. We must be equally aware that the response may come in a way and at a time which we least expect or recognize. God will always respond, however, in a way that is merciful and beneficial to us.
Second Lesson: Colossians 2:6-15 (16-19). Paul writes to the Colossians and tells them to have confidence in God. Through the power of baptism God has brought new life to his people and raised them from death. Christ pardoned all our sins and canceled the bond of condemnation by nailing it with himself on the cross.
It is this same confidence in the things Christ has done for us as our Savior that the parable of the persistent neighbor presents. Christian life and the actions that it asks of us can only have meaning when we believe that God is present and answers our requests as a loving Father. While we can place hope and confidence in parents, other family members, friends, and colleagues, our principal relationship of confidence must exist with God. This is the relationship that gives life, the one and only one that leads us home to salvation. Let us rejoice and be glad for the presence of God in our lives.
____________
1. Three loaves were considered a daily ration of bread.
2. In an interesting contrast Jeremias states that Luke 11:11-13 was a series of sayings, directed at the opponents of Jesus, to vindicate the goodness of God in giving gifts to sinners who were despised by the Jewish leaders. Most exegetes, however, see this theory as interesting but unsubstantiable.
