So I say to you: Ask <strong>and</strong> it will be given to you; seek <strong>and</strong> you willfind; knock <strong>and</strong> the door will be opened to you. For everyone whoasks receives; he who seeks finds; <strong>and</strong> to him who knocks, thedoor will be opened.Which of you fathers, if your son asks for a fish, will give him asnake instead? Or if he asks for an egg, will give him a scorpion?If you then, though you are evil, know how to give good gifts toyour children, how much more will your Father in heaven give theHoly Spirit to those who ask him! (Luke 11:9-13)The context of these parallel passages is prayer, <strong>and</strong> in them, Jesus gives his hearers threeexamples illustrating how earthly parents respond to the petitions of their children. Onthis basis, he makes a "from lesser to greater" argument 50 to establish the superiorbenevolence of the heavenly Father.The three examples Jesus gives about earthly parents tell us the point that he intends toestablish about the heavenly Father. We may represent these examples by the followingpropositions:1. If your son asks for bread, you will not give him a stone.2. If your son asks for a fish, you will not give him a snake.3. If your son asks for an egg, you will not give him a scorpion.The "stone" probably refers to one of the limestone pebbles of the Palestine seashore thatlooked like small loaves of bread. The "snake" in the second example may be an eel,which the Jews could not eat because it was considered unclean. As for the scorpion, itsclaws <strong>and</strong> tail are folded in when it is at rest, <strong>and</strong> thus may resemble an egg. 51In effect Jesus is saying to his hearers, "You will not give your son something that makesit look like you have granted his request, but in fact it is the means by which you willmake his situation worse." From this premise, Jesus argues that God is not like the pagangods that we read about in mythology, who would use the request of a petitioner as anopportunity to mock <strong>and</strong> torment him. These mythological deities may make thepetitioner's situation worse in the process of granting the request, or by granting therequest, they would make his situation worse through the consequences produced by thegranted petition.For example, if a man were to ask for a large sum of money with the intention to cure hiswife of a fatal disease, these mythological deities may kill his wife in a car accident so50 That is, the a fortiori argument, which takes an established premise <strong>and</strong> argues that the conclusion is truesince it is even more certain than the premise. For example: "If a high school student can solve this algebraproblem, how much more can a college graduate!" This sort of argument is called qal vahomer by the Jews.See Craig S. Keener, The IVP Bible Background Commentary: New Testament; InterVarsity Press, 1993; p.65, 219-220.51 William Barclay, The Daily Study Bible: The Gospel of Matthew; G. R. Welch Co., 1975; p. 274-275;Grenz, <strong>Prayer</strong>; p. 83.38
that the man may receive the money he wants from her life insurance. But then, the manwould no longer need the money. Stanley Grenz gives the following example:The goddess of the dawn, Aurora, fell in love with a human youth,Tithonus. When offered by Zeus any gift she might choose for herlover, she requested that Tithonus live forever. Unfortunately,Aurora failed to specify that Tithonus remain forever young. Herrequest was granted, but in an unfortunate way. Poor Tithonusgrew ever older <strong>and</strong> could never die. The gift of Zeus became acurse. 52In my example, the man would need to specify that his request must be fulfilled in a waythat will not bring any harm to his wife. But then the deities may decide that the manhimself or his son should die in the process of granting the petition. The man may specifythat no harm should come to anyone in order for the request to be granted or as the resultof the request being granted. But then he fails to specify how long it should take beforethe money comes, so that he may not get it in time.In Grenz's example, Aurora could have specified that Tithonus were to remain foreveryoung besides living forever. But then she may have failed to specify that Tithonusshould also be immune to sickness, so that the result may be that he could be immortal<strong>and</strong> young, but forever ill <strong>and</strong> in torment.As one who often deals with theology <strong>and</strong> philosophy, I try to be specific <strong>and</strong> precisewhen communicating my views, <strong>and</strong> I try to anticipate objections or misunderst<strong>and</strong>ingsso that I may address them in my presentation. However, even if I were to anticipate allthe ways in which my words can be distorted <strong>and</strong> misunderstood, <strong>and</strong> even if I were toanticipate all the potential objections to my views, it would be impossible to address allof them in any given presentation. But the fact is that I may indeed fail to anticipatecertain objections <strong>and</strong> distortions, so that I can only address them if they were directed atme after my presentation.However, the difficulty is nothing compared to the problems that may arise whenspeaking to God. If God were to behave like the pagan deities, it would be impossible tooutwit him by formulating a perfect petition that cannot be distorted or answered in a waythat makes things worse. But Jesus assures us that this is not something we need to worryabout – God is not like the pagan deities. He is not trying to trick us or mock us. Thus Ineed not try to cover myself from every possible angle when I bring my request beforehim. God already knows about my needs, <strong>and</strong> I can trust him when I speak to him. Hewill not use my petition as an opportunity to make my situation worse. When I ask for anegg, I do not need that I want a chicken egg of a particular size, of a particular color, froma particular farm, <strong>and</strong> that I do not want a poisoned or spoiled one.Therefore, when we pray, we may wish to include some details, <strong>and</strong> be specific enough toconstitute clear communication. But we must also assume the omniscience <strong>and</strong>52 Grenz, <strong>Prayer</strong>; p. 84.39
- Page 1 and 2: PRAYER & REVELATIONVincent CheungCo
- Page 3 and 4: PREFACEIn his book, With Christ in
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- Page 55 and 56: 9. PRAYER AND PERSISTENCEThen Jesus
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- Page 67 and 68: cannot tell me if you can catch all
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