Surprise! Persistence Not Required

Luke 11:1-13, the gospel lesson appointed for the 7th Sunday after Pentecost, is a three-part lesson in prayer that has baffled many a preacher.  Part of the confusion is centered around the two parables, one which seems to encourage persistence, and the other which assures us that requests will be answered without delay. Nothing less than the character of God is at stake in this debate. 

(The following questions have been developed as a way of getting at one of the central concerns for Law and Gospel preachers, i.e. how does the Word function?  These questions are not meant to be exhaustive, but to be used with other sets of questions which explore other issues.  For more on Law and Gospel preaching, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text? I hear this text as Gospel:  God will answer prayer; God does answer prayer;  God stands ready to answer prayer.  Verse 9 is the heart of this passage where we are assured that asking, knocking, and seeking will result in good things, specifically the giving of the Holy Spirit. (vs. 13).

2.  How is the Word not functioning in the text?  I do not hear a great deal of Law in this text, reminding us of our need for a Savior.  What seems to be underlying this passage, however, is the tendency we have to doubt God's care for us.  Because our prayers seem at times to go unanswered we easily conclude that God has not heard, does not care, and is not responsive to our prayers.  Perhaps this theme can be explored as a way of preaching the Law.

3.  With whom are you identifying in the text?  We are the disciples who, at the outset of this passage, ask Jesus to teach them to pray.  I suspect that they are not merely asking for technical assistance, but for a heart for prayer, for faith.  This is, indeed, a need we all have.

4.  What, if any, call to obedience is there in this text?  The call to be persistent in prayer is certainly part of our call to obedience, but there is reason to think that this is not the point of this passage.  The word that has been translated "persistence" is widely thought to be an inaccurate translation.  Given that, we might need to seek other ways in which God calls us to obedience.

5.  What Law/Gospel couplet is suggested by this text?  The text centers around faith in God's willingness to answer prayer, therefore some couplets we might explore are:  doubt/faith; despair/hope; lostness/being found.

6.  Exegetical work:  Kenneth Bailey makes a  very strong argument regarding the initial phrase of the first parable:  "Understanding the phrase "tis eks umon" in Luke 11:5 as expecting an emphatic negative answer is crucial to the interpretation of this parable.  Jesus is asking, "Can you imagine going to a neighbor, asking for help to entertain a friend and getting this response?"  The Oriental responsibility for his guest is legendary.  The Oriental listener/reader cannot imagine silly excuses about a closed door and sleeping children when the adequate entertainment of a guest is the issue." (Poet and Peasant and Through Peasant Eyes, p. 121)  This is a crucial point for us in the West to understand.  We hear the neighbor's request and we might well think, "How rude.  I wouldn't get out of bed for that guy either!" But the Oriental response is the opposite.  What this makes clear is that Jesus' listeners would have assumed that the neighbor's request was granted, irregardless of the inconvenience.  Bailey then goes on to show how this fits in with the translation of "anaideian" in verse 8, which is often translated "persistence."  He says, "The key to this parable is the definition of the word "anaideian".  This word took on the meaning of "persistence".  It is here more appropriately translated "avoidance of shame," a positive quality. The literary structure of the entire parable makes clear that this quality is to be applied to the sleeper.  Thus the parable tells of a sleeping neighbor who will indeed preserve his honor and grant the host's request and more.  Even so, man before God has much more reason to rest assured that his requests will be granted."  (Ibid., p. 133)   Bailey's work is supported by other writers as well (Scott, Jeremias, etc.) and helps clear up the confusion with the second parable.  Now both parables proclaim the same thing: Since even a sleepy neighbor knows the duties of hospitality, and the loving parent knows what a child needs, how much more will your heavenly Parent give to those who ask.

Blessings on your proclamation!