Jesus the Pray-er

S. John Roth Faith Lutheran Church Jacksonville y Illinois

The ideal reader of narratives—ancient and prayer fourteen times, and another passage modern—must be prepared to respond to the refers to him having prayed.6 Luke shares emphasis of the narrative with respect to char­ some references to at prayer with acter, placing individuality or "typical" con­ 7 nection foremost to the extent which the narra­ Matthew and Mark. Additionally, Luke tive itself calls for such priority; but above all he must bring to his consideration of character a versatility of response commensurate with the 1. Robert Scholes and Robert Kellogg, infinite variety of narrative characterization.1 The Nature of Narrative (London: Oxford University Press, 1966), 206. The Lucan Jesus is a pray-er. To be 2. The words "pray" and "prayer" sure, all four biblical record Jesus (forms of προσεύχομαι) do not appear in in prayer, and in expansive prayer in John's John's . Nevertheless, "to lift up his 2 eyes to heaven" and address "the Father" Gospel. Yet Luke is singularly interested (:1), for example, fits any conven­ in Jesus' prayer life as an integral aspect of tional definition of prayer. 3 his life and ministry. 3. Fred Craddock's commentary Luke My contribution to this set of articles (Interpretation [Louisville: John Knox, on the is to reflect on Jesus ' 1990]) is particularly adept at drawing out this observation; see esp. p. 84. (Incidentally, practice of prayer in this Gospel. Please taking nothing away from the power of recognize that my topic is not Jesus' teach­ prayer, is "might of prayer" supposed to read ing about prayer, nor is it prayer as a theme "night of prayer" on that page?) My interest in the Third Gospel.4 I am intentionally in this topic was heightened by Craddock's limiting myself to observations on Jesus' delightful seríes of audio lectures produced under the title "The Prayer Life of Jesus." own praying. I would suggest that there is, 4. For general treatments of prayer in at least initially, a heuristic advantage to Luke-Acts, see A. Trites, "The Prayer Motif this approach, i.e., to looking at Jesus' own in Luke-Acts," in Perspectives on Luke-Acts, praying apart from his teaching about ed. Charles H. Talbert (Perspectives in prayer. Such an approach fits the narrative Religious Studies 5 [Edinburgh: Τ & Τ Clark, 1978]), 168-86; Craig G. Bartholomew and progression of the Gospel itself. Jesus Robby Holt, "Prayer in/and the Drama of practices prayer beginning in chapter 3; yet Redemption in Luke," in Reading Luke: Jesus does not begin to teach his disciples Interpretation, Reflection, Formation, ed. about prayer until they ask him, and they do Craig G. Bartholomew, Joel B. Green, and not ask him until chapter 11. Perhaps Anthony C. Thiselton (Scripture and Hermeneutics 6 [Grand Rapids: Zondervan, Luke's own teaching method was to intro­ 2005]), 350-75; John Navone, Themes of St. duce his readers to the Pray-er before in­ Luke (Rome: Gregorian University Press, structing them on praying.5 1970); P. T. O'Brien, "Prayer in Luke-Acts," By my count, the Lucan Jesus is in Tyndale Bulletin 24 (1973): 111-27.

Currents in Theology and Mission 33:6 (December 200© Roth. Jesus the Pray-er 489

alone reports that five of the events in to Jesus' praying in chapters 3-11 are only Jesus' life recorded in all three Synoptic general, summary statements, such as Gospels were accompanied by prayer: "when Jesus was praying," and "he with­ Jesus' baptism (Luke 3:21; parallels Matt drew ... and prayed." We get no informa­ 3:13-17; Mark 1:9-11),8 when he with­ tion on the manner in which Jesus prayed, drew for prayer after healing a leper (Luke nor do we learn the content of his prayer. 5:12-16; parallels Matt 8:2-^l·; Mark 1:40- The remark that Jesus was praying is made 15), prior to his selection of the twelve almost in passing. (Luke 6:12-16; parallels Matt 10:1-4; Mark Nevertheless, the act of praying is it­ 3:13-19), the occasion of Jesus' question self meaningful. "Every aspect of charac- "Who do the crowds say that I am?" (Luke 9:18; parallels Matt 16:13; Mark 8:27), and 5. It may be worth further study to ask his transfiguration (Luke 9:28-36; paral­ what literary/rhetorical significance there lels Matt 17:1-13; Mark 9:2-13). Luke may be to the prayer-related transitions in the tells us that Jesus taught his disciples to narrative. Luke suspends reports of Jesus at prayer from the time Jesus teaches his pray after having been in prayer himself 9 disciples to pray (chap. 11) until he is in the (Luke 11:1-13; parallel Matt 6:9-13). We upper room (chap. 22). Within that span, see Jesus at prayer as well in an episode Jesus tells the prayer-related parables of the unique to the Third Gospel: when the sev­ friend at midnight (11:5), the widow's judge enty return with joy (Luke 10:21). Plus the (18:1-8), and the Pharisee and the tax collector in the temple (18:9-14). Lucan Jesus tells us that he has been pray­ 6. Luke 3:21; 5:16; 6:12; 9:16,18, 28- ing for Peter (Luke 22:32). 29; 10:21; 11:11; 22:17,19, 32, 39-46; I comment on features of each of these 23:34,46; 24:30, 50-51. In this list, the two references to Jesus at prayer that appear to references to Jesus giving thanks to God at table in the upper room (22:17,19) are me to contribute to our understanding of counted as one prayer episode. Conventional Luke's characterization of Jesus. My inter­ lists are shorter, omitting for example the est is in how Luke shapes our image of meal scenes in chaps. 9, 22, and 24; see, e.g., Jesus as we, as interested readers, journey Navone, Themes of St. Luke, 118. through the Gospel.10 What stands out to 7. At the feeding of the five thousand (Luke 9:16; parallels Matt 14:19; Mark 6:41) me is the absence of any one overarching or and at the meal in the upper room (Luke unifying theme that ties together all of 22:17,19; parallels Matt 26:26; Mark 14:22). Jesus' praying. Though some prayers and 8. John's Gospel alludes to Jesus' praying situations display common fea­ baptism, without any mention of prayer by tures, we can look carefully and find more Jesus (John 1:32-34). variety than sameness. At the end I suggest 9. The contexts in which Jesus gives his model prayer are obviously quite different in answers to the question, What does this Matthew and Luke. variety in Jesus' praying tell us? 10. If you are familiar with the language of "ideal reader," "implied reader," "authorial audience," and the like, you will recognize "Oh, by the way.. .Jesus was that my article exhibits some imprecision in praying" distinguishing between hypothetical ancient When did Jesus pray? How did Jesus pray? readers and the "real reader" (me). I try to be What did Jesus pray about? Frequently, clear about such a distinction where this distinction appears to me to be pertinent. But Luke answers only the first of these ques­ I envision this article more as a conversation tions, and says nothing about the second with you than as a technical treatise before a and third. In fact, six of the eight references session of the Society of Biblical Literature. Roth. Jesus the Pray-er 490 ter is given expression in action," say Rob­ intercession for future strength and/or guid­ ert Scholes and Robert Kellogg of ancient ance? Was it simply an act of adoration to sagas in their classic analysis of narrative.11 the Father? We can only speculate. The This observation offers insight into our narrative is suggestive enough to lead us to Gospels as well and is particularly appro­ such questions and to provoke us to formu­ priate to Jesus the pray-er. We learn of late answers, and it is sufficiently silent Jesus in Luke's Gospel not only from what about Jesus' prayer so as to require us to Jesus says and from what others say of him construct our own conclusions.14 but also through what Jesus does. What­ As public as Jesus' praying at his bap­ ever he does is in some way an expression tism was, his time of prayer following his of his character. healing of the leper was decidedly private Because action is always contextual, and low key. The account is brief: "He was context contributes to characterization. So, withdrawing to the wilderness places and in instances where we have no more than a praying" (5:16).15 Beyond the observation summary statement that Jesus was praying, we develop an image of the pray-er from the circumstances surrounding the prayer. 11. Scholes and Kellogg, Nature of Characterization is also cumulative. This Narrative, 173. 12. To help the reader review particular means that each of Luke's references to comments quickly, I have put a passage Jesus praying, however cursory, introduces reference in boldface type to indicate the first some additional feature, quality, or nuance discussion of this reference. to our impression of Jesus the pray-er. It 13. With Mark 1:11 and in contrast to appears to me that as the narrative progres­ Matt 3:17, "You are my beloved Son, with you I am well pleased" (Luke 3:22). ses Luke creates a multif aceted impression 14. See Wolfgang Iser, The Act of of Jesus the pray-er by accumulating these Reading: A Theory of Aesthetic Response "oh, by the way" references to Jesus at (Baltimore and London: Johns Hopkins prayer. University Press, 1978), esp. 18, 35, on 12 textual indeterminacies and "gaps." Jesus' baptism (3:21-22) is an ex­ 15. Jeremías, The Prayers of traordinary event: heaven was opened and Jesus (Studies in Biblical Theology, Second the Holy Spirit descended upon Jesus in Series 6 [London: SCM Press, 1967]), 69-75, bodily form; the heavenly voice addressed argues that Jesus would have prayed at three Jesus to express the Father's pleasure and appointed times during the day according to to affirm him as the beloved Son. All of this Jewish custom: sunrise, 3:00 p.m., and sunset. According to Jeremías, Jesus' prayers takes place, Luke says, "while Jesus is at those appointed times would have begun praying" (a present participle). Moreover, with formal, liturgical prayers (principally the it is striking that the event is at the same "Eighteen Benedictions"). However, again time both public and private. "All the according to Jeremías, it is not these liturgical people" baptized appear to be present when prayers that account for Luke adding the motif of the praying Lord at 5:16; 6:12; 9:18, the Spirit descends on Jesus, and yet the 13 21. Rather, "the most likely answer is the heavenly voice speaks to Jesus alone. existence of a firmly established tradition What might Jesus have been praying about Jesus' prayer in solitude by night" (p. about at his baptism? Is there a connection 76). In fact, Jeremías wants to cite these references as evidence that Jesus "was not between the prayer and the descent of the content with the pious practice of liturgical Spirit? Was it a prayer of thanks for the prayer three times a day" (p. 75), and Jesus' calling that led to being baptized? Was it an prayers when he withdraws represent a new Roth. Jesus the Pray-er 491 that Jesus prays here in private, two other features are worth noting. The mention of prayer gives the scene a proactive dimen­ sion. There is a reason for Jesus' with­ \\f hatev< drawal beyond simply a desire to escape the crowds: he gets away in order to pray. Τ Τ Jesus Moreover, the parallel participial construc­ tions ύποχωρών and προσευχόμενος with does is in some way the imperfect ην impress upon Luke's an expression of his reader that this is a repeated pattern, per­ haps even a habit. character. Whether it was a routine retreat for prayer and Jesus got carried away, or a a crowd of five thousand, Luke takes us deliberately extended prayer session com­ again to Jesus in seclusion and in prayer (as mensurate with the weight of his delibera­ in 5:16). This time Jesus himself interrupts tion, we do not know. But prior to choosing his praying (9:18) to ask his disciples, twelve apostles from among his disciples, "Who do the crowds say that I am?" This Jesus prayed through the night (6:12). is a poignant moment in the Gospel. It is Separating out twelve of the disciples looks forward to the development of the church. Luke will see to it that this original number, initiative by Jesus of prayer in the idiom of twelve, is reestablished after the loss of everyday life. The only specific suggestion Judas (Acts 1:15-26). Though "the Twelve" that Jeremías makes as to the substance of Jesus' innovative prayers is that they would as a group will have no distinguishing duties have addressed God as "Abba." Because we or privileges during Jesus' earthly minis­ know explicitly from prayers by the Lucan try,16 they will embody the church's conti­ Jesus elsewhere that Jesus addressed prayers nuity with Israel's past (the twelve tribes). to his Father (10:21; 22:42; 23:34,46), the With tongue only partly in cheek, Fred strength or weakness of Jeremías's proposal does not impact our discussion. One may Craddock wonders whether it might be rightly object that Jeremías 's appeal to the more fitting to say that the church was Eighteen Benedictions to illustrate his point launched not with the outpouring of the is anachronistic. He does, however, convinc­ Spirit at Pentecost, as traditionally thought, ingly argue against the "oh, by the way" but in an all-night prayer vigil by Jesus.17 prayers of Jesus being simply the customary formal prayers of Jews of Jesus' day. David Crump argues that Luke intend­ 16. Jesus does, however, declare that ed for his readers to conclude that Jesus they will one day sit on thrones judging the prayed for guidance as he was making his twelve tribes of Israel (Luke 22:30). selections of those to be included in the 17. Craddock, "The Prayer Life of Twelve.18 Joseph Fitzmyer proposes that Jesus" (audio). 18. David Crump, Jesus the Interces­ Jesus was praying not so much for God to sor: Prayer and in Luke-Acts grant him discernment but for God's bless­ (Grand Rapids: Baker, [1992] 1999,144-46. ing upon those who would be selected as 19. Joseph Fitzmyer, The Gospel the Twelve.19 Both emphases are plausible, according to Luke X-XXIV: A New Transla­ and neither is demanded by the narrative. tion with Introduction and Commentary (Anchor Bible 28 [Garden City: Doubleday, Bringing us from Jesus' overwhelm- 1979]), 616. Fitzmyer cites John 17:6 in inglypopulous and public engagement with support of his read of Luke 6:12. Roth. Jesus the Pray-er 492 the occasion of Peter's assertion "[You are] pattern to his praying in these six passages. the Messiah of God"20 as well as of Jesus' When Jesus takes the initiative in the action first prediction of his passion/resurrection. subsequent to his prayer, we may perhaps Is it possible in this instance to surmise try to infer that his prayer was somehow what Jesus was praying about? Charles related to that action, as in 6:12 and 9:18. Talbert proposes that "implicit within9:18- Still, inferences about themes in his prayers 22 is that Jesus, while at prayer, came to the in these cases remain speculative. realization that he must suffer, die, and There is no pattern of narrative corre­ rise."21 This is not an unreasonable infer­ spondence between Jesus being in prayer ence. However, it appears to me that in and his taking the initiative in the subse­ light of the verbal resonance connecting quent event. Nor is it necessarily so that the "the crowds" in Jesus' initial question with praying Jesus anticipates the next move in "the crowds" in the immediately preceding the story; it would be especially difficult to story of the feeding of the five thousand assert on the basis of the narrative itself, for (9:11, 12, 16), it is at least as likely that example, that Jesus expected to be led by while in prayer Jesus was weighing his the Spirit into the wilderness following his relationship with the throngs that came to baptism (4: l).22 him for healing. These prayer episodes are more no­ To suggest what Jesus may have been table for their variety than for their same­ praying about when he was transfigured ness. Jesus prayed at what we might call (9:28-29) would be pure speculation. But unexceptional times (5:16; 11:11) and at what about the content of his praying be­ pivotal moments in his ministry (9:18,28- fore one of his disciples asks him to teach 29). He prays with all of his disciples them to pray (11:1)7 Might the "Our Fa­ nearby (9:18; 11:1), with some of his dis­ ther" mirror Jesus' own praying in struc­ ciples nearby (9:28-29), and when perhaps ture and substance? no disciples are present (5:16; 6:12). He Several components of the Our Father prays in the presence of the general public appear in or resonate with prayers of Jesus. (3:21-22).23 He engages in extended prayer He addresses God as "Father" (10:21 ; 22:42; 23:34,46). He gives glory to God (10:21; 20. After Peter's declaration, the title cf. "hallowed be your name"). His bless­ "Messiah" is used only as a polemic or in ings over food acknowledge God's gift of deriding Jesus (Luke 20:41; 22:67; 23:2, 35, 39) until Jesus applies it to himself after his "daily bread." He seeks to avoid unneces­ resurrection (24:26,46), when he teaches his sary trials (22:42; cf. "do not lead us into disciples with echoes of his passion/ temptation"). But Jesus never prays to be resurrection prediction. Then, the title is used forgiven. And, although the kingdom is a extensively in Acts (twenty-four times) to regular feature of Jesus' teaching, we do identify and to affirm Jesus. 21. Charles Talbert, Reading Luke: A hear him praying for its arrival. Therefore, Literary and Theological Commentary on the the Our Father is not necessarily a clue to Third Gospel (New York: Crossroad, 1992), the content of Jesus ' prayer in 11:1. 103. To summarize what we have seen so 22. There is a distinct tone of compul­ far: In none of these "oh, by the way" sion in Luke's use of άγω in this episode and the one that follows (see Luke 4:9,29). mentions are we privy to the substance of 23. While five of these six "oh, by the Jesus' prayer. It is beyond the available way" reports of Jesus praying say that he did evidence to suggest that there is a thematic so in relatively private venues, it would be Roth. Jesus the Pray-er 493

(6:12) and in brief er prayer (9:18). He may blessed the loaves and fish before he broke pursue prayer in wildernesses (5:16) or on them into pieces for distribution,"24 as the mountains (9:28-29). head of a Jewish household typically would. This variety produces a rhetorical ef­ In essence, Jesus offers a table grace, which fect. The cumulative force of these "in would be a Godward expression of thanks passing" references to Jesus praying char­ for the food. acterizes Jesus as a pray-er—as someone There are two Greek words that are for whom conversation with God is inte­ translated "blessed" in the . gral to who he is—but also a pray-er whose One is μακάριος, most familiar to us in praying does not conform to any fixed Jesus' , as in "blessed are the pattern. His prayer life varies according to poor," "blessed are those who are hungry particular needs or circumstances. now," and "blessed are those who weep We turn now to prayers of Jesus that now" (Luke 6:20-21).25 The other one, the Luke invites us to overhear. word behind "blessed" in 9:16, is (to use the verb form) εύλογέω; our English word In adoration and gratitude "eulogize" comes from it. Does Jesus In the first opportunity Luke gives us to eulogize the bread and fish before feeding hear words Jesus spoke in prayer (10:21) the five thousand? Hardly. Let us take a we hear Jesus address God as "Father." He closer look at what is happening. repeats this manner of address later, on the To εύλογέω is to thank God for God's Mount of Olives and on the cross (22:42; beneficence or to appeal to God for God's 23:34, 46). Addressing his prayers to his beneficence.26 Three times in Luke's Gos­ "Father" is the singularly consistent fea­ pel, God is the object of εύλογέω. Zecha- ture of Jesus' prayers and stands out be­ riah bursts out with praise when his ability cause of the contrasting moods of the to speak is restored (1:64). Simeon cannot prayers: joy (10:21), anguish (22:42), be­ contain himself at the appearance of the neficence (23:34), and trusting acquies­ Lord's salvation in the infant Jesus (2:28). cence (23:46). Jesus' disciples give voice to their joy over The mood of this prayer is, indeed, joy. The popular translation "I thank you, Fa­ ther" is not an incorrect translation of the inaccurate to characterize the Lucan Jesus as verb εξομολογούμαι. However, "I thank one who eschewed corporate prayer. Luke notes that it was Jesus' custom to participate you" does not capture the sense of affirma­ in synagogue worship (Luke 4:14). tion and adoration that also adheres to the 24. John Paul Heil, The Meal Scenes in Greek word. Luke-Acts: An Audience-Oriented Approach (SBL Monograph Series 52 [Atlanta: SBL, The meal prayers 1999]), 61. So also Exegetical Dictionary of the New Testament, ed. Horst Balz and The words "pray" or "prayer" do not occur Gerhard Schneider (Grand Rapids: William in 9:16, 22:19, and 24:30. Nevertheless, B. Eerdmans, 1991), s.v. εύλογέω. Jesus prays on these occasions. And we 25. Noun forms of μακάριος are may infer from the meal context what the common; a verb form occurs in Luke 1:48. content of Jesus' prayer is in each case. 26. A Greek-English Lexicon of the New Testament and Other Early Christian Surrounded by the crowd at the end of the Literature (BDAG), rev. and ed. Frederick day, Jesus determines to feed them (9:14). W. Danker (Chicago and London: University "In accord with Jewish meal practice, Jesus of Chicago Press, 2000), s.v. εύλογέω. Roth. Jesus the Pray-er 494

Jesus' resurrection (24:53).27 Clearly, we Jesus' meal prayer with the five thou­ have here expressions of gratitude to God sand foreshadows his meal prayer with the for remarkable demonstrations of God's Twelve the night he is betrayed and his beneficent goodness.28 meal prayer with the two disciples he ac­ Five times inLuke's Gospel, εύλογέω companies on the road to Emmaus. Luke takes an object other than God: Jesus' fa­ rhetorically Iinks9:16with22:19and24:19 ther and mother (2:34), those who curse by the repeated sequence of actions: "took," you (6:28), Jesus' disciples (24:50, 51), "blessed/gavethanks,""broke,"and"gave." and, in the passage under discussion, the To be sure, the second term in the pattern bread and fish (9:16).29 From a strictly varies; in the Upper Room, Jesus "gave etymological standpoint, it would be pos­ thanks" (εύχαριστέω in 22:19, compared sible to read 2:34 as Simeon's praise of with εύλογέω in 9:19 and 24:19). Be­ Mary and Joseph, that is, to read the pas­ cause the variation in 22:19 occurs within sage as Simeon eulogizing the parents. But the fixed pattern ("took," "blessed/gave that reading hardly fits the character of thanks," "broke," and "gave") common to Simeon's song and prophecy. Rather, in all three episodes, it is reasonable to con­ view of the salvation drama to unfold, clude that in these contexts εύλογέω and Simeon commends Jesus' parents to God's εύχαριστέω are synonymous.32 It is not favor and acknowledges that the glory of God will be shown through them. There is a thematic consistency in the 27. It might be intriguing to explore the way εύλογέω functions in 2:34 and in possible significance that the three instances in Luke's Gospel of persons "blessing God" 6:28. Simeon appeals to God for God's are all connected with the Jerusalem temple beneficence toward the parents. Jesus' (the "house of prayer" [Luke 19:46]): a hard instruction "Bless those who curse temple-serving priest and two temple scenes. you" is his command that his followers 28. See F. W. Danker, Jesus and the appeal to God to act beneficently toward New Age: A Commentary on St. Luke's Gospel, revised and expanded ed. (Philadel­ their condemners. "Bless those who curse phia: Fortress, 1988), 64. you" is, therefore, essentially equivalent to 29. We could consider Acts 3:25-26 as "Pray for those who abuse you."30 This well. thematic consistency continues into 24:50- 30. An echo of poetic Hebrew 51, where the risen Jesus entrusts his dis­ parallelism. 31. In both 9:16 and 24:50-51, Jesus is ciples to God's beneficent goodwill. acting as a pray-er. Does this same thematic consistency 32. Joseph Fitzmyer, The Gospel extend to the bread and fish in 9:16? Yes, according to Luke X-XXIV, 1398,1399, to the extent that there is a Godward direc­ locates the kinship of εύλογέω and tion to the action expressed.31 Jesus is host­ εύχαριστέω in a common Hebrew anteced­ ent. C. F. Evans, Saint Luke (TPI New ing a meal. He will, therefore, praise God Testament Commentaries [Philadelphia: for the nourishment God has provided in Trinity Press International, 1990]), 785: "The the food to be eaten; and, like Simeon's two words are virtually synonymous, as in blessing over Mary and Joseph in the temple Jewish thought blessing was accomplished by and Jesus' blessing over his disciples at his giving thanks to God." I would caution that the two words are not quite synonymous in ascension, his blessing over the bread and every context, since it would be a stretch to fish anticipates that the glory of God will be say that "blessing those who curse you" revealed through the bread and fish. amounts to thanking God for them. Roth. Jesus the Pray-er 495 unusual for Luke to vary his vocabulary. on the pray-er and the one prayed for. At Moreover, in addition to linking Jesus' the same time, this episode is about Jesus action at the meal in the Upper Room to the knowing that Peter will distance himself feeding of the five thousand and the meal in from Jesus. Emmaus, Luke is presenting, as parallel actions, thanking God for the bread (22:19) On the Mount of Olives and thanking God for the wine (22:17). Luke identifies the location of Jesus' arrest as the Mount of Olives (22:39). Though Pleading for Peter Luke has mentioned this Mount several We do not actually see or hear Jesus pray­ times as the place where Jesus spent the ing for Peter in the Gospel. Jesus tells us he nights during his final week (19:29, 37; has done so. "I have prayed for you," Jesus 21:37), identifying it as the location for says to Peter (22:32). The verb typically prayer after the Passover meal may prompt translated "have prayed" in this sentence the reader to make comparisons with the (δέομαι) expresses ahighly emotive "ask," two other mounts to which Jesus went to "plead," or "beg."33 It is what the leper does pray: the mount of all-night prayer (6:12) when he falls on his face before Jesus and the mount of transfiguration (9:28,37). (5:12). It is the cry of the demoniac when "Father, if you are willing, remove this he is still tormented (8:28) and his plea to cup from me." Prior to this, we have not Jesus when he is in his right mind (8:38). It heard Jesus pray a prayer of supplication is the distraught father begging on behalf of for himself. Is this Luke's way of commu­ his son (8:40). nicating to readers a condition under which Jesus' prayer for Peter is verbally and supplication for oneself is acceptable to thematically parallel to the praying that God? If so, the message is mixed. Jesus admonishes his followers to do in his Because others had taken in hand to earlier discourse on the cosmic upheaval at write narratives of events related to Jesus the appearance of the Son of Man: "Be alert (1:1), Luke does not assume that readers and pray (δέομαι) at all times for the will be learning of Jesus' crucifixion for strength to come safely through all that is the first time when they reach his account going to happen and to stand before the Son of it. Therefore, the reader's prior knowl­ of Man" (21:36). edge creates dramatic irony as Jesus asks Jesus lets Peter know that he has plead­ that this cup pass from him, for the reader ingly prayed for spiritual strength for him knows that the Father's answer will be during the dangerous days ahead. Both the "No." As it turns out, the only time Jesus vocabulary and the context of Jesus' refer­ prays an intercession for himself, the re­ ence to his intercession on behalf of Peter quested outcome is not granted. convey intensity. Is Jesus praying in order to discern the Yes, "Jesus implicitly predicts Peter's will of the Father for him, or is his prayer an rehabilitation after his moral collapse."34 expression of his anxiety over what he But Jesus is not simply announcing future already knows is the will of the Father? It events; he speaks of praying on Peter's behalf. Within the narrative itself, telling Peter that he is praying for him heightens 33. See BDAG, s.v. δέομαι. 34. L. Johnson, Luke, 346. Johnson's the tension in the scene. To say "I have observation is representative of those of been praying for you" has a bonding effect commentators in general. Roth. Jesus the Pray-er 496 is one kind of struggle to discern God's Note that in Peter's speech here forgive­ will; it is another kind of struggle to accept ness is available, and contingent upon re­ God's will when you discern it. Perhaps pentance. Jesus' struggle here is the latter; the Lucan Returning to Luke ' s crucifixion scene, Jesus has insisted that the Son of Man must Jesus' prayer implies culpability. Those (δει) suffer greatly and be killed (9:22). who contributed to the need forgiveness, regardless of their acting On the cross in ignorance.38 The first prayer. "Father, forgive them; This leads to the second intriguing for they do not know what they are doing" feature of the prayer: they need forgive­ (23:34).35 This prayer is intriguing in a ness, but Jesus does not forgive them. Jesus couple of ways, beginning with the impli­ does not tell his executioners, "I forgive cation drawn from "they do not know what you," or even the less personal "Your sins they are doing." The implication is that are forgiven." He has the authority to do so. ignorance is no excuse. Someone who He forgave the paralytic in order to assert commits injustice without knowing he or that "the Son of Man has authority on earth she is doing so still needs to be forgiven.36 to forgive sins" (Luke 5:24). He reinforced The idea that those who act out of this authority by forgiving the sinful woman ignorance are still held accountable is ex­ in Simon the Pharisee's house (7:37-50). pressed in Luke 19:42-44. Approaching Nevertheless, Jesus on the cross does Jerusalem, Jesus weeps over the city: not exercise his authority to forgive. In­ stead, he hands the case over to the Father. If you, even you, had only recognized on this "Father, forgive them," he prays. Why day the things that make for peace! But now doesn't Jesus simply forgive the offenders they are hidden from your eyes. Indeed, the himself? days will come upon you, when your enemies will set up ramparts around you and surround you, and hem you in on every side. They will crush you to the ground, you and your children 35. It is necessary to acknowledge that within you, and they will not leave within you there is a serious text-critical issue with this one stone upon another; because you did not verse. I do not rehearse here the arguments recognize the time of your visitation from God. for or against the verse's authenticity. My view is that the verse is authentically Lucan, Jerusalem's destruction, then, is the conse­ and my discussion treats it as such. For an extensive overview of the textual issue, see quence of being unaware of what is really Crump, Jesus the Intercessor, 79-85. going on. 36. And crucifying the innocent Jesus Peter's message in his speech in is an injustice; cf. the centurion's declaration Solomon's Portico is even more directly in 23:47. parallel to the implication in Jesus' prayer. 37. See also Acts 13:27: "Because the residents of Jerusalem and their leaders did After summarizing the events surrounding not recognize him or understand the words of Jesus' crucifixion, Peter concludes, the prophets that are read every sabbath, they fulfilled those words by condemning him." I know that you acted in ignorance, as did also 38. Crump, Jesus the Intercessor, 85- your rulers. In this way God fulfilled what he 86, has a helpful discussion of "Forgive had foretold through all the prophets, that his Whom?" in which he points out that there is Messiah would suffer. Repent therefore, and no need to choose between Roman authori­ turn to God so that your sins may be wiped out. 37 ties/soldiers and Jewish collaborators as the (Acts3:17-19) subjects of Jesus' prayer. Roth. Jesus the Pray-er 497

Let me suggest that Jesus does not confer forgiveness because there has been no repentance. From the announcement that John the son of Zechariah went "pro­ claiming a baptism of repentance for the forgiveness of sins" (3:3), through the risen Jesus ' declaration that "repentance and for­ giveness of sins is to be proclaimed in (the Messiah's) name to all nations" (24:47), and into Acts and Peter's directive "Re­ pent, and be baptized every one of you in the name of Jesus so that your sins may be forgiven" (Acts 2:38), Luke casts 's salvation in terms of release from sins via repentance.39 Jesus' ministry was to "call sinners to repentance" (Luke 5:32). There is joy in heaven over sinners ing up the grudge." When a troubled pa­ who repent (Luke 15). The one who says rishioner, recalling Jesus' commands to "God, be merciful to me, a sinner" is the forgive (Luke 6:37; 17:3-4), laments to me one who goes home justified (18:13, 14). that he or she feels unable to forgive an Repentance elicits forgiveness (17:3-4). unrepentant offender, this distinction clari­ Where there is no repentance, there is no fies the parishioner's situation and offers forgiveness. Indeed, "unless you repent, resolution. Forgiveness is a transaction you will all perish" (13:5). that requires the involvement of both the One might object that neither the para­ offender and the offended. "Giving up the lytic in chapter 5 nor the sinful woman in grudge" is a unilateral action on the part of chapter 7 explicitly repents before Jesus the offended, not dependent upon the be­ extends forgiveness to them. But this ob­ havior of the offender: one commends the jection is overcome by attention to Jesus' offender to God's judgment and mercy and focus on their faith. A connection between does not allow one's own attitudes, faith and repentance is not as obvious with thoughts, or actions to be bound to the the paralytic as it is with the sinful woman, offense or to the offender. The analogy is but the rhetorical effect of telling the story not perfect. Nevertheless, when he prays of the sinful woman subsequent to telling "Father, forgive them," Jesus is giving up the story of the paralytic is to expand the the grudge. reader's understanding of faith to include This prayer functions paradigmatically. acts that convey a turn away from sin and to On the cross, Jesus himself does what he Jesus. The faith of the paralytic and the commands his hearers to do in 6:28. The sinful woman stands in contrast to the re­ prayer "Father, forgive them" is an appeal jection of Jesus by those party to his cruci­ to God for God's beneficence toward those fixion. The nature of Jesus' prayer on behalf 39. See Guy D. Nave Jr., The Role and of his executioners may be illustrated in Function of Repentance in Luke-Acts this way. In my pastoral practice, I distin­ (Academia Biblica 4 [Atlanta: Society of guish between forgiving someone and "giv­ Biblical Literature, 2002]), esp. 189. Roth. Jesus the Pray-er 498 who are condemning him. It is a prayer of the beneficence of God that will be shown blessing (as in εύλογέω). Jesus is blessing through them in the future. Even before the those cursing him, praying for those abus­ Holy Spirit descends upon them (Acts 2), ing him. the disciples enjoy the favor of God. As is universally recognized, the dy­ ing Stephen'sprayerfor his murderers ech­ Concluding comments oes the dying Jesus' prayer for his: "Lord, Luke's characterization of Jesus reflects do not hold this sin against them" (Acts Aristotle's and Horace's ideal of consis­ 7:60). Stephen would have been obligated tency.42 Jesus is a pray-er from beginning to forgive those who killed him had they to end. Prayer is a constant in Jesus' asked for forgiveness (Luke 6:37; 17:3-4). ministry, from his baptism to his death, and But they do not ask. Therefore, Stephen it is with a prayerful word that he ascends. does as Jesus did: he commends them to Lucan commentators frequently ob­ God. He prays for those abusing him.40 serve that Jesus prayed before pivotal events in his life. They note that he prayed before The second prayer. Jesus' final prayer selecting the Twelve, before his transfigu- before his resurrection (23:46), the one he utters at the point of his death, is prayed in words that are not his own. He prays Psalm 40. It is worth noting that in both cases, 31:5 (LXX Psalm 30:6), after first identify­ Jesus' prayer for his executioners and ing the Father as the addressee of his utter­ Stephen's prayer for his, the prayers remain ance: "Father, into your hands I command unfulfilled within the narrative itself. By contrast, Luke chronicles the fulfillment of my spirit." At this climactic momeiu, t\> Jesus' prayer for Peter (22:32). Is Jesus' reader learns of another dimension to Jesi> ' prayer for his executioners predictive of their prayer life—namely, that it can reach i nit future reception of forgiveness? Does this the liturgy and sacred songs of his people to prayer come to fruition like his prayers for borrow just the right words. Peter did? Or is Luke's silence about the prayer's fulfillment ominous? This prayer is hardly private; Jesus 41. Mikeal C. Parson, The Departure of shouts it with "a loud voice" (23:46). The Jesus in Luke-Acts: The Ascension Narratives prayer is apparently overheard by the cen­ in Context (Journal for the Study of the New turion and is at least part of the reason for Testament Supplement Series 21 [Sheffield: the centurion's praise to God and assertion JSOT Press, 1987]), 74-75, proposes that Jesus' blessing brings to mind Zechariah's of Jesus' innocence (23:47). failure to bless the people (Luke 1:23). "In

9 effect, Jesus completes what Zechariah could At Jesus departure not do: he blesses the people of God" (p. 74). Jesus leaves his followers with a blessing The interpreter must decide whether Jesus is reminiscent of the blessing Simeon gave adopting a more priestly bearing, that is, 41 speaking for the Father to the disciples, as Mary and Joseph in the temple. Jesus Parsons suggests, or whether he is more at blesses (εύλογέω) them, and as he is bless­ this point expressing thanks and praise to the ing them he ascends away (24:50-51). Father for the sake of the disciples, as I Based on the rhetoric of εύλογέω that we suggest, drawing on the parallel with Simeon. have seen previously in Luke's Gospel, we The two interpretations may not be mutually exclusive, but they do cast the scene in can describe this blessing as a prayer to the differing lights. Father, praising God for God's beneficence 42. Aristotle, Poetics, XV .4; Horace, shown to these followers and anticipating Art of Poetry, 119-27. Roth. Jesus the Pray-er 499 ration, and before his arrest. A survey of action." Let me draw this to a close by the Gospel confirms that this observation is asking, What aspect or aspects of Jesus' true. But by itself the observation can be character are brought to expression through misleading. It would be a mistake to imply prayer? that the presence of prayer makes the event exceptional. Luke's mention of Jesus in prayer is not necessarily a narrative marker that a climactic moment is at hand. Refer­ ences to Jesus praying are scattered through rayer is a exceptional and less exceptional narrative moments. They form the backdrop for Ρconstan t in mundane days as well as for pivotal events. In addition, Jesus' prayer life in the Jesus' ministry, from Gospel of Luke is too varied to be captured his baptism to his by a single summary statement—and maybe that is an aspect of Luke's message. Jesus' death, and it is with a prayers are not confined to any one purpose and do not serve any one function. Prayer prayerful word that he may be traditional (a table blessing) or decidedly nontraditional ("Father, forgive ascends. them"). Jesus may pray in his own words and with words borrowed from his Scrip­ Several character traits come to my tures. He prays at revelatory times and at mind: ritually pious, deferential to the Fa­ introspective times. ther, unhurried, unselfish, and indepen­ Where we know the content of Jesus' dent. Given the "gaps" in Luke's sketches prayers, these prayers model or mirror the of Jesus at prayer, any interpreter's sum­ prayers and piety of other faithful persons mary of Luke's characterization of Jesus elsewhere in Luke-Acts. Believers are not through prayer runs the risk of being a expected to imitate all of Jesus' character­ reflection of the interpreter's personally istics. Some characteristics of Jesus set held view of ideal character traits. Letting him apart from his followers and from the our impression be shaped by the full sweep rest of humanity. Jesus' transfiguration is of references to Jesus at prayer serves as a an obvious testimony to Jesus' uniqueness; corrective to idiosyncratic characterization. less obvious is the beneficence Jesus shows toward the blind, the lame, and the poor, beneficence that sets him apart as God's unique eschatological agent of salvation.43 43. If the church is to imitate Jesus' But when it comes to prayer and character beneficence to the blind, the lame, and the poor, why are there so few examples in Acts traits associated with prayer, Jesus is the of Christians healing the blind and the lame, 44 believer's model. Thus the narrative urges and no references at all to the poor? believers to as full and wide-ranging a 44. See, e.g., Acts 1:14; 2:42; 4:31; prayer life as Jesus' was. 7:59-60; 10:9; 16:13. It is striking, however, that Luke does not record in Acts any I quoted Scholes and Kellogg above to Christian addressing God as "Father." Peter suggest that in Luke's Gospel "every as­ refers to "the Father" in 2:33, but this is in a pect of character is given expression in speech, not a prayer. Roth. Jesus the Pray-er 500

Luke opens his Gospel with a nod to Yes, I am aware of the methodological similar works by his predecessors: "many hurdles the criteria of dissimilarity and have undertaken to compile a narrative of multiple attestation place in front of pas­ the things that have been accomplished sages that refer to Jesus' prayer life.46 Nev­ among us" (1:1). So why one more? That ertheless, as I enjoy speculating that one of it "would seem good" to Luke to add to the Luke's motivations for writing his narra­ number of narratives about Jesus already tive was to reassert to his audiences47 the available implies that Luke believes there significance of Jesus as one who prayed, I is more to the story than others have al­ would add that it delights me to turn to his ready recorded.45 But Luke does not tell us narrative to do likewise—that is, lift up directly what this "more" is. To find it, we Jesus the Pray-er for my audiences as well. look for what we can infer from the Gospel itself, for what we can infer from distin­ guishing characteristics of his narrative. 45. Alternatively, Luke T. Johnson, The Is it too far-fetched to suppose that Gospel of Luke (Sacra Pagina 3 [Collegeville: Luke determined that another orderly ac­ Liturgical Press, 1991]), 4, suggests that Luke may have seen his unique contribution to be count of the life, death, and resurrection of presenting the narrative "in order"—that is, Jesus was needed, in part, in order to con­ providing persuasiveness through his vey the character of Jesus as pray-er? sequencing of events. So also, in part, Robin Sitting on a shelf behind me as I con­ Griffith-Jones, The Four Witnesses: The clude this article is a four-and-a-half-foot Rebel, the Rabbi, the Chronicler, and the Mystic—Why the Gospels Present Strikingly long row of books on the person of Jesus. Different Visions of Jesus (San Francisco: Among the thousands of pages describing Harper, 2000), 194-95. the person and work of Jesus, my quick 46. Hal Taussig, Jesus before God: The review netted only about two dozen pages Prayer Life of the (Santa that make anything more than a passing Rosa: Polebridge, 1999), attempts to overcome these hurdles. reference to Jesus as a person who prayed, 47. I use the plural "audiences" and most of these are devoted to scholarly deliberately. See Danker, Jesus and the New ruminations related to the Lord's Prayer. Age, 3, 20-21. ^s

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