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<BODY bgColor=#cccccc><STRONG><FONT face="Microsoft Sans Serif"><FONT
size=5>Preaching Resource: <I>Exegesis of</I></FONT><I><SPAN
style="FONT-SIZE: 14pt"> Luke 11:1-13</SPAN></I></FONT></STRONG>
<P align=justify><FONT size=2>The Luke text for this Sunday can be read either
as a four-part instruction about prayer, or perhaps even better, as a passage
that variously depicts God as a loving parent for whom prayer is important.
Jesus speaks when the disciples come to him and ask him how to pray. All four
parts are his response.</FONT></P>
<P align=justify><FONT size=2>The first part of the text, the Lord's Prayer, can
be the basis of a sermon series in itself, and has been for many preachers.
Luke's version is slightly shorter than Matthew's (6:9-13), omitting "Our.in
heaven"; "Your will be done, on earth as it is in heaven"; and the ending, "but
rescue us from the evil one." Also, Luke's version confidently declares, "for we
forgive everyone indebted to us"-anyone who says this and does not do it invites
condemnation-where Matthew says more conditionally, "as we also have forgiven
our debtors." The Greek word for father here is not the Aramaic daddy (abba) of
Mark 14:36, Romans 8:15, and Galatians 4:6, but nonetheless communicates
remarkable intimacy and trust.</FONT></P>
<P align=justify><FONT size=2>Several other features of the prayer are worth
noting. The first line echoes both the third commandment (do not take God's name
in vain) and an ancient understanding that a name represents both the person and
personality of the one named. It is not separate from the person. The prayer is,
first, for God's name to be reverenced, next for God's kingdom to come, then for
daily bread, then for forgiveness, and finally for avoidance of "the time of
trial."</FONT></P>
<P align=justify><FONT size=2>It is a bold thing to address God by name, yet
Jesus encourages this in acknowledgement that God is the loving head of the
human family. God as parent continues to be the theme in the second part, a
parable of a father in bed with his family, interrupted by the friend at
midnight needing three loaves of bread for an unexpected guest. The father may
not get out of bread for the sake of the friend, but "at least because of his
persistence he will get up and give him whatever he needs" (11:8). Scholars
debate whether the Greek <EM>anaideia</EM>, should be translated as persistence,
importunity, solicitousness, or shamelessness. In any case, both the friend and
the father risk being shamed, the one by his pleading in the middle of the night
for bread to save his honor, and the other for failing to respond. The father
responds as he does out of concern for the character and honor of the friend.
This parable anticipates two later ones also unique to Luke that deal with
prayer, the Persistent Widow and the Pharisee and the Tax Collector (Lk 18:1-8;
9-14). </FONT></P>
<P align=justify><FONT size=2>Part three continues the theme of the parable
father giving whatever is needed and seems to be a commentary on it. Three
actions-"ask. search.knock"-are paired with three responses on the part of
God-"it will be given.you will find.the door will be opened" (11:9)-that meet
the need perfectly. Persistent in prayer is again suggested: ask, seek,
<EM>and</EM> knock. Further, whatever the need, be it expressed by asking,
seeking or knocking, it will be met with a positive response. Finally, this
response is not for a special few, for three times Jesus says that this applies
to "everyone" (v. 10). </FONT></P>
<P align=justify><FONT size=2>In part four of our passage Jesus denies that any
of his listeners would give a child a snake instead of a requested fish, or a
scorpion instead of a requested egg. The snake and scorpion are both poisonous
and could kill a child. Since even an "evil" parent would not give those to a
child but would instead give "good gifts," "how much more will the heavenly
Father give the Holy Spirit to those who ask him!" (v. 13). From what went
before, one expects the last phrase to read, 'how much more will the heavenly
Father give what is good' or 'give what is needed,' not 'give the Holy Spirit.'
The latter comes as a surprise. Jesus introduces an idea not previously
mentioned. Of course it fits, for if one receives the Holy Spirit, one receives
the source of all goodness and the meeting of all need. By closing his comments
on how to pray in this manner, Jesus also gives a final instruction: pray to be
given the Holy Spirit.</FONT></P>
<P align=justify><FONT size=2>This four-part text is about prayer and how to
pray. We are to pray using the prayer that Jesus taught: it is a simple prayer
yet it covers all the bases, pray that God may be glorified, that God's realm
will come, that people will have their basic needs met, that they may be
forgiven, and that they may avoid being tested. We are to be persistent in
prayer and dependent upon God in all things (ask, seek, knock). We are to expect
that God will delight in giving us good things in the Holy Spirit. </FONT></P>
<P align=justify><FONT size=2>Any passage about prayer is about more than
prayer. It says something about the ones who pray, in this case about our human
needs, our fallen (evil) nature, and our dependence upon our Creator to supply
all our needs. Perhaps more important still, this passage also says something
about our God: God is a loving parent whom we may look to as the head of our
family, whom we may address in trust and intimacy by name, who supplies our
daily bread, who forgives us, who saves us from the time of trial, who desires
us to be persistent in our requests, who is pleased to give us whatever we need,
and who delights to give us fullness of life in and through the gift of the
Spirit. </FONT></P>
<P align=justify><FONT size=2>Scripture affirms that Jesus Christ is the
fulfillment of all the laws. We may affirm, should we desire, that he is the
fulfillment of all our prayers as well. Through his life, death, resurrection,
and ascension, he has bestowed upon us his Spirit who is the gift of life
itself. When his kingdom finally comes, all need will be met, and we have a
taste of that even now. </FONT></P>
<P align=justify><FONT size=2>Paul Scott Wilson, Professor of Homiletics,
University of Toronto</FONT></P>
<P align=justify><FONT size=2>PO Box 843 <MPCT 1>| <MPCT 1>Amelia, <MPCT 1>VA
<MPCT 1>23002<BR>804-561-3566 | <A
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