Gospel Of Luke: Text Analysis

This style of writing and conveying of a message is something that is seen throughout the gospel of Luke. For example, in Luke 18-1-8 with the “parable of the window and the unjust judge”, and in Luke 7, 41-42, with the “parable of the creditor”. For this reason, Timothy Johnson, a professor of New Testament and Christian origins at Indiana University, assert that “the lesson here in this text is the value of importunateness.” (Johnson 178). Professor Johnson continues in his commentary on this text, to further explain that the concluding units of Luke 11:9-13, “extends further the reasoning of “how much more” will God respond to you. If this person gets up in the middle of the night to give the bread to his friend, how much more will God,

However, the teaching about knocking, seeking and searching is also found in Matthew 7:7-9 among the sermon on the mount. One can argue here that all the material in Luke 11 are derives from Q. The placement of this lesson on seeking, searching and knocking are different in both gospels. In Matthew, the teaching of prayer was followed by the teaching on fasting, the teaching on making treasures in heaven, the teaching of not worrying, not judging others, and then comes the teaching on knocking, seeking and searching. However, in Luke, there was the teaching of the prayer, the parable and then the lesson on knocking, searching, and seeking. In Matthew, there was no parables throughout these lessons, but this short parable of the midnight friend in Luke’s story is so awkward and difficult to understand to the point that Graddock, expressed that “this parable, maybe in a more extended form, once had a contest dealing with the end time, as does in Matthew's parable of the bridegroom coming at midnight (Matt. 25: 1-13). The significant differences that exist between the wording of the text, its placement in the gospel, is in some ways understandable as both gospel writers have different audiences, and different purposes when they wrote the gospels. For example, Matthew wrote his gospel to Jews and gentiles with the purpose of portraying

And this people ask this question because for them, it seems as if God is not answering their prayers. But C.S Lewis wrote that “The very question “Does prayer work?” puts us in the wrong frame of mind from the outset. “Work”: as if it were magic, or a machine—something that functions automatically. God answers prayers and if we don’t receive what we pray for, it is not because God grudgingly refuses to give it to us, but because he has some better thing for us. The necessity of consistent prayer is demonstrated and emphasis in Luke 11. Barclay, New Testament Commenter, state that “there is no such thing as unanswered prayer”. Some people even go as far to ask that as Christians, how many times do we have to ask God the same thing? Some argues that you ought to pray for one thing once and live it up to God to handle the rest as the act of praying for one thing continuously indicate a sign of a weak faith. The problem with either one of this approach to prayer is that we are treating God as a magic person as opposed to viewing him as the “Father” that he is. When we pray, it shouldn’t always be with the intention of asking God to do something for us. It could be a time to reflect on his goodness, thank him, or just being in his presence. We’ve seen Jesus done this as recorded in the gospel of Luke. This passage is contributing to the