LUKE RECORDS three parables of Jesus concerning

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1 Jesus: Man of prayer John Benson One of the characteristics of Luke s Gospel is the frequent references made to prayer, both in the teaching of Jesus and in his personal example. This article considers the eight occasions when Jesus is recorded as praying at important times in his ministry, and draws exhortations from them. LUKE RECORDS three parables of Jesus concerning prayer, none of which occurs in the other Gospels: the Friend at Midnight (11:5-13) the Unjust Judge (18:1-8) the Pharisee and the Publican (18:9-14). The first two of these parables relate to the need to be persistent in prayer; the first as part of our Lord s teaching following the giving of the model prayer, and the second following his warning about being prepared for his return (17:20-37), hence our Lord s pertinent question at the end of the parable: Nevertheless when the Son of man cometh, shall he find faith on the earth? (18:8). The third parable concerns our attitude in prayer, teaching us the need to approach the Father in the spirit of humility, for God resisteth the proud, and giveth grace to the humble (1 Pet. 5:5). at the transfiguration (vv. 28,29) before teaching the disciples the Lord s Prayer (11:1) when he prayed for Peter (22:32) in the garden of Gethsemane (vv ). In addition, Luke records the brief prayers of Jesus when he was on the cross: Father, forgive them; for they know not what they do (23:34). Was it this prayer that contributed to the conversion of the penitent thief? Father, into Thy hands I commend my spirit (v. 46), a prayer based on Psalm 31. We also have a prayer of thanksgiving to the Father, following the return of the Seventy, recorded in Luke 10:21,22. For the remainder of this exhortational study, we look in more detail at the eight occasions when Luke specifically mentions that Jesus prayed. 1. The baptism of Jesus IT is interesting to compare Luke s record of the baptism of Jesus with that of Mark, below: Mark 1:10 Luke 3:21 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him. Luke makes frequent reference to Jesus praying. By contrast we note the relatively few references in Matthew and Mark. In Matthew there are two occasions (14:23; 26:36), and also a prayer of Jesus recorded in 11: In Mark there are three occasions (1:35; 6:46; 14:35-39). Luke, however, specifically mentions seven occasions when Jesus was praying, five of which are not mentioned by the other Gospel writers. In addition, he mentions Jesus saying that he had prayed for Peter, making a total of eight occasions where it is recorded that Jesus prayed: at his baptism (3:21) when he withdrew to the wilderness (5:16) before choosing the apostles (6:12) before the confession by Peter (9:18) Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened. Jesus, then, was praying as he rose from the waters of Jordan. What was his prayer? We are not told in the Gospel narrative, but the apostle in Hebrews gives us a clue. In chapter 10 the apostle tells us what Jesus said when he cometh into the world (v. 5). Clearly, the coming into the world cannot refer to the birth of Jesus, for he could not then have said anything. It must surely refer to his baptism, that birth by water and the Spirit, when the voice from heaven declared, Thou art My beloved Son; in thee I am well pleased (Lk. 3:22). Following his baptism, John the Baptist gave witness that Jesus was the Lamb of God, which taketh away the sin of the world (Jno. 1:29). From this time Jesus committed his life to the The Testimony, August/September

2 way of the cross so that he might take away the sins of the world. Hebrews 10:5-7 shows that this commitment of Jesus was based on Psalm 40: Wherefore when he cometh into the world, he saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared me: in burnt offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do Thy will, O God. Romans 6 makes it quite clear that baptism is a symbol of death and resurrection. As a symbol of death, the burial in the water represents an acceptance of God s judgement on sinful man: dying thou shalt die (Gen. 2:17, mg.). By being baptized, Jesus acknowledged this righteousness of God; he proclaimed God as righteous, and that the flesh profiteth nothing (Jno. 6:63) and is worthy of death. Thus it becometh us to fulfil all righteousness, Jesus said to John (Mt. 3:15). This act of declaring God as righteous by baptism is mentioned in Luke 7:29,30 in words found only in this Gospel: And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. By contrast, the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. From the time of his baptism, Jesus came into the world to follow the pathway to the cross and declare the righteousness of God. We can readily appreciate that at this time Jesus would reflect on the words of Psalm 40 and make it part of his prayer as he rose from the waters of baptism: Lo, I come to do Thy will, O God. The words recorded by Luke might suggest that the heavens were opened as an answer to the prayer of Jesus: Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened (3:21). Obviously it was for a very special purpose that the heavens opened on this occasion. Jesus received the confirmation of his Divine Sonship, and the approval of the Father, and he received the power of the Spirit to give him the means to accomplish the great work which lay before him. But let us not forget that for us also the heavens can be opened in response to faithful prayer: Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you 272 out a blessing, that there shall not be room enough to receive it (Mal. 3:10). The lesson of these words from Malachi is that, if we give to God that which is His due, He will reciprocate by opening heaven and showering blessings upon us. 2. Jesus withdraws into the wilderness to pray F OLLOWING the record of the temptations of Jesus, the narrative says, And when the devil had ended all the temptation, he departed from him for a season (Lk. 4:13). Jesus continued to be tempted throughout his ministry, either to try to avoid the cross or to misuse the power that had been invested in him. How easy it would have been to heal the sick or perform other wonders for the purpose of creating a popular following, rather than for the glory of God and a demonstration that he was the promised Messiah, anointed to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound (Isa. 61:1)! It is significant, therefore, that Luke s second mention of Jesus praying followed the initial success of his ministry, when his fame spread through the land and when the temptation to succumb to human pride would have been strong. Luke records, But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities (5:15). Doubtless it was to limit this popular acclaim that Jesus had charged the healed leper to tell no man (v. 14). Following closely behind this initial success, with great multitudes coming to hear him, was the opposition to Jesus from the Jewish leaders: And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judæa, and Jerusalem (v. 17). Soon they were accusing him of blasphemy and challenging his right to forgive sins (v. 21). It was between these two sections of the narrative that Luke briefly mentions that Jesus withdrew himself into the wilderness, and prayed (v. 16). There was a great need for prayer at this point. Our Lord needed the strength to resist temptation and to deal with the opposition. This may be the same incident as the first of Mark s three references to Jesus praying: And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed (1:35). The Testimony, August/September 2007

3 We should remember that we daily need this strength to avoid temptation and to do what is right. Jesus therefore has taught his disciples to pray, lead us not into temptation; but deliver us from evil (Lk. 11:4). 3. Jesus prays before choosing the apostles IT IS only Luke who records that Jesus prayed before choosing the twelve apostles. Again, we can compare Luke s narrative with that of Mark: As in the previous example, Jesus on this occasion withdrew to a solitary place to pray to his Father. It is true that we can pray in any place and at any time. The Father s ear is always open to His covenant people who come to Him in faith. Necessity may bring us to the throne of grace under difficult circumstances. Nehemiah offered a split-second prayer before he answered the king. This is a characteristic of a truly prayerful man one whose reflex action is to pray. But where possible it is always best to withdraw from the distractions of this world and approach God in a situation where our minds can be fully focused. Jesus was about to choose twelve apostles from his many followers. Although he knew from the beginning that one of them would be a traitor, Jesus had the daunting task of choosing twelve men, eleven of whom would be his witnesses to take the gospel of the Kingdom throughout Israel and into the Gentile world. This was a matter requiring earnest prayer. Luke tells that us that Jesus continued all night in prayer to God. Here again we see how Luke tells us that our Lord devoted himself to prayer in times of crisis and difficulty. We probably find it difficult to comprehend how Jesus could spend all night in prayer. Many of our prayers are under ten minutes, and it is probably true that few of us ever pray for more than half an hour at a time. Sometimes brethren and sisters confess that they find it difficult to know what to pray for, and their prayers may be little more than shallow utterances of only a few minutes duration. Jesus has taught us that vainly repetitious prayers are of no value. The prayer of the publican was just a brief, God be merciful to me a sinner, but was much more effective than the wordy prayer of the Pharisee (18:11-13). Nevertheless, there are plenty of things which we need to pray for, both the needs of ourselves and those of others, and we should not be negligent in the time we devote to such prayers. Our Lord s example also teaches us the necessity of praying about important decisions in our personal lives or in the ecclesia. Mark 3:13,14 Luke 6:12,13 And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. And he ordained twelve, that they should be with him. 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. And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles. 4. Before the confession by Peter LUKE S fourth reference to Jesus praying is again at a time of crisis. The context in Luke 9 places the incident just after the feeding of the five thousand, and just before the confession of Peter in response to the question of Jesus, Whom say the people that I am? (v. 18). From John s Gospel we learn that, following the miracle of the loaves and fishes, Jesus... perceived that they would come and take him by force, to make him a king (6:15). It was one of the original temptations in disguise: And the devil said unto him, All this power will I give thee, and the glory of them... If thou therefore wilt worship me, all shall be thine (Lk. 4:6,7). How easily Jesus could have allowed the people to take him and proclaim him as their king! John records that Jesus departed again into a mountain himself alone. John does not say that Jesus went there to pray, but we can well believe that he did. The following incident in Luke s Gospel is the confession of Peter, after which Jesus predicted his own suffering and death. It was at this point that Peter made his well-intentioned but misinformed effort to prevent Jesus from going to Jerusalem, and received the rebuke from his Master, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men (Mt. 16:23). Again, it was a temptation which Jesus had to resist. So it is in this context that Luke again tells us that Jesus prayed: And it came to pass, as he The Testimony, August/September

4 was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? (9:18). It is not possible to be certain what Luke meant by the apparently contradictory statement that Jesus was alone and yet the disciples were with him. Perhaps they had all gone away to a quiet place, and Jesus then went a little further, leaving the disciples behind, as he later did in the garden of Gethsemane. Or perhaps it is Luke s way of telling us how remote the disciples were from the needs of their Master, who at this critical stage in his ministry especially sought strength and guidance through prayer. Again, we can draw a lesson for ourselves. It is possible to be in the company of our brethren and sisters yet nevertheless be remote from their needs, leaving them alone and without the strength and support we ought to be giving them. Had the apostles a keener sense of the needs of their Master at this time, they too would have been on their knees in prayer. 5. At the transfiguration THE strength and encouragement that Jesus needed to pursue the pathway to the cross came shortly afterwards in the form of the transfiguration, when for a short time he experienced the glory which would follow his sufferings and death. On this occasion too, Jesus was at prayer. Perhaps it was as a result of his prayers that he was afforded this strengthening and encouraging experience in the company of Moses and Elijah. Again, we compare the records of Mark and Luke: This is the heir: come, let us kill him, that the inheritance may be ours (20:14). Again, at this critical stage when Jesus needed strength and support, Luke records for us that he prayed. 6. Introduction to the Lord s Prayer MATTHEW and Luke are the only Gospels to record the Lord s Prayer, as it is frequently called. In Matthew it is recorded as part of the Sermon on the Mount. In Luke it is part of the narrative describing the events of the Lord s final ascent to Jerusalem. Critics might suggest that this is one of many examples where the Gospels contradict each other. This, of course, need not be the case because Jesus must have repeated his teaching many times as he travelled the length and breadth of the land. In Luke s Gospel the Lord s Prayer is given in response to the request of one of the disciples that Jesus should teach them to pray. Again it is only Luke who records that Jesus himself was praying at this time: And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples (11:1). Previously, some of the apostles had been disciples of John the Baptist. Presumably they knew from personal experience that John had taught his disciples to pray. With that in mind, and doubtless with the example of their Master spending much time in prayer, one of the disciples said to Jesus when he had finished praying, Lord, teach us to pray. Mark 9:2 Luke 9:28,29 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. We notice especially the words of Luke. It was while Jesus was still in the act of praying that his countenance was changed. Here was the encouragement which Jesus needed. It is only Luke who tells us what Jesus talked about with Moses and Elijah: it was his decease (literally his exodus ) which he would accomplish at Jerusalem (v. 31). Both Moses and Elijah had had to suffer the rejection of a rebellious nation. Now the vinedressers would reject the Son of the Owner of the vineyard: 274 And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. For most of us, prayer does not come easily and naturally. Wise parents will teach their children to acknowledge the gifts that come from God and to thank Him for them. As brethren and sisters, we need to encourage one another. Brethren who pray on our behalf at the meetings have a special responsibility to speak words appropriate to the occasion, with feeling and sincerity, and to avoid the clichés and predictable phrases that have become almost meaningless by years of use. We The Testimony, August/September 2007

5 need to consider the many prayers of faithful men of God that are recorded for us in Scripture. Like so many of those recorded prayers, our prayers also should reflect a mind that has absorbed the teachings of the Scriptures and a love for the promises of God. But above all else, we should take careful heed to the reply of Jesus to the request, teach us to pray. Here Jesus has given us a framework for our prayers. We are shown how to address the Almighty, and that we should sanctify His Name. We are taught to seek His Kingdom and will. We are taught to acknowledge His provision of the necessities of life and His grace in forgiving our sins. We are told that we must practise the Divine principles in dealing with others. The daily insincere repetition of the Lord s Prayer, which was the experience of most school children a generation or two ago, may have put us off using this prayer. But let us not forget that this is the model prayer that Jesus gave in order to teach us to pray. When our minds are too tired or stressed for us to formulate other prayers, the least and best we can do is to meditatively repeat this brief prayer. 7. Jesus prays for Peter WITH our Lord s sufferings and death only a few hours away, Matthew and Mark record his warning to the disciples that they would be offended because of him, and be scattered like sheep without a shepherd. The conversation continued, with Peter declaring his allegiance whatever happened, and Jesus prophesying Peter s denial before the cock crowed. Only Luke records that Jesus had prayed for Peter. Again, we compare Mark s account with Luke s. We can only speculate as to why Jesus prayed only for Peter. Jesus gives us a clue at the end of verse 32: and when thou art converted, strengthen thy brethren. Was it that the impetuous Peter was more likely to fail than the others? Was it because Jesus knew that Peter would put himself in greater danger than the others by daring to enter the palace of the high priest? Whatever the reason, our Lord knew that the experience of the denial and Peter s remorse would the better fit him to strengthen his companions. 8. In the garden of Gethsemane MATTHEW, Mark and Luke all record that Jesus prayed in the garden of Gethsemane in the short while that remained until he was arrested. He went with all eleven disciples, but, as Matthew and Mark record, he chose his three special witnesses, Peter, James and John, to accompany him a little further. They were instructed to keep prayerful watch, while he went forward. As Luke records: he was withdrawn from them about a stone s cast, and kneeled down, and prayed (22:41). In Matthew we learn that three times Jesus went away to pray and returned to rebuke his disciples for sleeping. He knew that the spirit indeed is willing, but the flesh is weak (26:41), and counselled them to watch and pray lest they should succumb to temptation. Luke s account is briefer, mentioning only once that Jesus prayed, but we notice Luke s interest as a medical man in the emotional and physical distress that our Lord was suffering at this time: And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground (22:44). Only Luke records these details. It is not possible to be cer- Mark 14:27 Luke 22:31,32 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. It is interesting to notice the use of the pronouns in these two verses in Luke. Satan hath desired to have you, said Jesus. You is plural, and therefore indicates all of the disciples. But Jesus prayed only for Peter: I have prayed for thee, that thy faith fail not. The pronoun thee is singular. tain from the text whether blood literally flowed from the pores of the Lord s skin, or whether he sweated so profusely that the sweat flowed from the pores like blood from a wound. Whatever the answer, we are clearly being told that this was a moment of most intense prayer. As the apostle says in Hebrews, he... offered up prayers and The Testimony, August/September

6 supplications with strong crying and tears unto Him That was able to save him from death, and was heard in that he feared (5:7). Back in Luke 22:44, we read, And being in an agony he prayed more earnestly. The Greek word for agony (agōnia), used only here in the New Testament, is derived from the Greek word agōn, and according to Vine 1 it was used by the Greeks as an alternative to agōn. Agōn was originally used to indicate a place of assembly, but later was used for the games or contests which took place there. Athletes strain every sinew and muscle in their bodies in order to win a race. One can see the agony expressed in their faces. Such contests are trivial compared with the greatest and most significant of all contests that took place in Gethsemane. This was a contest between the will of God and the will of the flesh. The Evangelists summarise our Lord s agonising prayer with the words, Father, if Thou be willing, remove this cup from me: nevertheless not my will, but Thine, be done (v. 42). It seems that the greatest battle in Christ s contest against the flesh took place here in Gethsemane. Throughout the trial, the scourging, the mocking and the agonising crucifixion, the Gospels portray Jesus serene and in control. It was in Gethsemane that the contest took place and the will of God prevailed. And this brings us full circle in this study of the prayers of our Lord recorded in Luke s Gospel. The first prayer was as he rose from the waters of 276 baptism. With the help of the apostle s comment in Hebrews 10 it was suggested that the prayer of Jesus then was, Lo, I come to do Thy will, O God. In the agonising hour in Gethsemane at the end of his ministry, that declaration of intent gloriously triumphed. A final thought and exhortation arises from the apostle s words in Hebrews 12: let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God (vv. 1,2). The word race in verse 1 is the Greek agōn. This is our contest in which we must agonise, but we lack the determination and moral and spiritual strength of Jesus, who prayed so earnestly that his sweat was as great drops of blood falling to the ground. Perhaps it is with this in mind that the apostle continued his exhortation, Ye have not yet resisted unto blood, striving against sin (v. 4). Thankfully Christ has gained the victory. As we strive to be accounted worthy to partake of the fruits of that victory, let us remember his example of prayer, and his exhortation, Why sleep ye? rise and pray, lest ye enter into temptation (Lk. 22:46). 1. W. E. Vine, Expository Dictionary of New Testament Words. The Holy Spirit in Luke s Gospel Tony Benson The Holy Spirit is mentioned a number of times in the early chapters of Luke in relation to the births of Jesus and John the Baptist and the commencement of the ministry of Jesus. It is suggested that Luke is presenting the themes of a new outpouring of the Spirit after 400 years of silence and of Jesus as the Spirit-filled servant of Isaiah s prophecies. THE PROMINENCE of the Holy Spirit theme in Luke s Gospel can be seen by the number of occurrences of the phrase in each of the four Gospels: Matthew 7 Mark 6 Luke 13 John 4 This is not because of occurrences of the phrase scattered throughout the Gospel of Luke, but because of the number of occurrences in the early chapters, specifically chapters 1 4. We can narrow things down further. Matthew and Mark, as well as Luke, refer to the Spirit in their accounts of the ministry of John the Baptist, the baptism of Jesus and his going into the wilderness to be tempted, although only Luke uses the phrase Holy Spirit in relation to the last two incidents. It is in the material unique to Luke that we find particular emphasis being placed on the Holy Spirit, that is, the narratives to do with the births of John the Baptist and Jesus in Luke 1 and 2, but also in the first incident that The Testimony, August/September 2007