John Dominic Crossan, “The Lord’s Prayer,” The Historical Jesus, p. 293-295
H. E. Fosdick, The Meaning of Prayer, p. 38 f.
1 He was praying in a certain place, and when he ceased, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” 2 And he said to them, “When you pray, say: “Father, hallowed be thy name. Thy kingdom come. 3 Give us each day our daily bread; 4 and forgive us our sins, for we ourselves forgive every one who is indebted to us; and lead us not into temptation.”
11:1 και εγενετο εν τω ειναι αυτον εν τοπω τινι προσευχομενον ως επαυσατο ειπεν τις των μαθητων αυτου προς αυτον κυριε διδαξον ημας προσευχεσθαι καθως και ιωαννης εδιδαξεν τους μαθητας αυτου 11:2 ειπεν δε αυτοις οταν προσευχησθε λεγετε πατερ ημων ο εν τοις ουρανοις αγιασθητω το ονομα σου ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης 11:3 τον αρτον ημων τον επιουσιον διδου ημιν το καθ ημεραν 11:4 και αφες ημιν τας αμαρτιας ημων και γαρ αυτοι αφιεμεν παντι οφειλοντι ημιν και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου
Ashley Beavers, “How Can We Pray in an Age of Science?,” Science & Christian Faith, p. 27-31
Frederick Buechner, “The Breaking of Silence,” The Magnificent Defeat, p. 124-130 George A. Buttrick, “The God Who Answers Prayer,” The Parables of Jesus, p. 166-175
“The God Who Answers Prayer”
H. E. Fosdick, The Meaning of Prayer, p. 200 f.
Justo L. González, When Christ Lives in Us, p. 30 ff.
When Christ Lives in Us
… the disciple is caught between two friends. One is a traveler who has arrived, apparently unexpectedly, late at night. The other is a neighbor who is already asleep, with the door locked, in bed with his family. One has no bread and is counting on the disciple’s hospitality. The other has bread, but the disciple must abuse his hospitality in order to get it for his friend.
…
… Jesus tells the disciples that they are Friend B (the one who received unexpected company), it is equally clear that God is Friend C (the one who gets out of bed because Friend B brings his need to him). But note that Friend B does not go to C to ask for bread for himself, and he does not ask C to get out of bed because of a personal whim. He dares to go to C, and even disturb him in the middle of the night, because he needs bread for Friend A.
When you look at it this way, the parable does not say, as we often think, that if we want something badly enough and keep asking God for it, God will give it.
Joachim Jeremias,”The Friend Asked for Help at Night,” Rediscovering the Parables, p. 124 ff.
Christina Rossetti, “Despised and Rejected,” Goblin Market and Other Poems, p. 59
William Safire, The First Dissident, p. 87 f.
The First Dissident
… skeptics can read Job’s God as saying this: “There are things you do not know but I fix no penalty for asking or even making a nuisance of yourself by demanding—and while some mysteries may never be solved, you can never tell what I’ll let you find out if you keep pushing. (p. 87)
Modesty and reverence are fine human traits, and befit a philosophy that accepts the inaccessibility of wisdom and the unknowability of God. (p. 88)
John Shea, The God who Fell from Heaven, p. 11
The God who Fell from Heaven
An alternate interpretation … identifies the cause of God with the widow and the friend outside and ourselves with the unjust judge and the reluctant homeowner. This understanding reverses our understanding of prayer. Prayer is not the verbal entreaty of a reluctant God, but the way we relate and respond to a pursuing God.
Geza Vermes, The Changing Faces of Jesus, p. 264
5-7 John Dominic Crossan, The Essential Jesus, p. 100, 162
5-6 Martin Luther King, Jr., “A Knock at Midnight,” Strength to Love, p. 56-66
5 And he said to them, “Which of you who has a friend will go to him at midnight and say to him, ‘Friend, lend me three loaves; 6 for a friend of mine has arrived on a journey, and I have nothing to set before him’; 7 and he will answer from within, ‘Do not bother me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything’? 8 I tell you, though he will not get up and give him anything because he is his friend, yet because of his importunity he will rise and give him whatever he needs.
11:5 και ειπεν προς αυτους τις εξ υμων εξει φιλον και πορευσεται προς αυτον μεσονυκτιου και ειπη αυτω φιλε χρησον μοι τρεις αρτους 11:6 επειδη φιλος παρεγενετο εξ οδου προς με και ουκ εχω ο παραθησω αυτω 11:7 κακεινος εσωθεν αποκριθεις ειπη μη μοι κοπους παρεχε ηδη η θυρα κεκλεισται και τα παιδια μου μετ εμου εις την κοιτην εισιν ου δυναμαι αναστας δουναι σοι 11:8 λεγω υμιν ει και ου δωσει αυτω αναστας δια το ειναι αυτου φιλον δια γε την αναιδειαν αυτου εγερθεις δωσει αυτω οσον χρηζει
Ashley Beavers, “How Can We Pray in an Age of Science?,” Science & Christian Faith, p. 27-31
Frederick Buechner, “The Breaking of Silence,” The Magnificent Defeat, p. 124-130
“The Breaking of Silence”
George A. Buttrick, “The God Who Answers Prayer,” The Parables of Jesus, p. 166-175
Walker Percy, The Message in the Bottle, p. 144
The Message in the Bottle
J. Barrie Shepherd, “Asking and Receiving,” Seeing with the Soul, p. 78-82
Helmut Thielicke, “How We Learn to Speak with God,” How to Believe Again, p. 90-100
Marilyn von Waldner, “A New Song,” What Return Can I Make?
11-13 Augustine, “Two Loves (2, 8-14),” Love One Another, My Friends, p. 20
“Two Loves (2, 8-14)”
It’s as if a bridegroom were to give a ring to his bride, and she came to value the ring more than the one who gave it. By all means let her love the bridegroom’s gift, but if she were to say, “The ring’s enough for me, I don’t want to see his face,” what sort of woman would this be? Who wouldn’t consider her an adulteress in her heart? The reason a bridegroom gives a pledge is to be loved in his pledge. Well then, God gave you all these things, so love him who made them! There’s something more that he wants to give you: he wants to give you himself, who made these things. Even though they are made by God, if you love them and you disregard him and love the world, won’t your love be counted adulterous?
12 John Shea, “The Father of Ice Cream,” The Spirit Master, p. 194
9 And I tell you, Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. 10 For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened. 11 What father among you, if his son asks for a fish, will instead of a fish give him a serpent; 12 or if he asks for an egg, will give him a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”
11:9 καγω υμιν λεγω αιτειτε και δοθησεται υμιν ζητειτε και ευρησετε κρουετε και ανοιγησεται υμιν 11:10 πας γαρ ο αιτων λαμβανει και ο ζητων ευρισκει και τω κρουοντι ανοιγησεται 11:11 τινα δε υμων τον πατερα αιτησει ο υιος αρτον μη λιθον επιδωσει αυτω η και ιχθυν μη αντι ιχθυος οφιν επιδωσει αυτω 11:12 η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον 11:13 ει ουν υμεις πονηροι υπαρχοντες οιδατε δοματα αγαθα διδοναι τοις τεκνοις υμων ποσω μαλλον ο πατηρ ο εξ ουρανου δωσει πνευμα αγιον τοις αιτουσιν αυτον
J. Barrie Shepherd, “Cross Purposes,” Seeing with the Soul, p. 83-87
15 Matthew 9:34, 10:25
16 Matthew 12:38, 16:1; Mark 8:11
23 Mark 9:40
14-18 John Dominic Crossan, “Beelzebul Controversy,” The Historical Jesus, p. 317-320
“Beelzebul Controversy”
… because it is obvious that the possessed are deviants, it becomes just as obvious that deviants must be possessed. There is thus a “symbiotic relationship” between “possession as protest” from the weak to the strong and accused possession, as control from the strong to the weak (577). Hence the illogical logic of the possessed exorcist.
23 John Dominic Crossan, The Essential Jesus, p. 65, 155
14 Now he was casting out a demon that was dumb; when the demon had gone out, the dumb man spoke, and the people marveled. 15 But some of them said, “He casts out demons by Beelzebul, the prince of demons”; 16 while others, to test him, sought from him a sign from heaven. 17 But he, knowing their thoughts, said to them, “Every kingdom divided against itself is laid waste, and a divided household falls. 18 And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 19 And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they shall be your judges. 20 But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you. 21 When a strong man, fully armed, guards his own palace, his goods are in peace; 22 but when one stronger than he assails him and overcomes him, he takes away his armor in which he trusted, and divides his spoil. 23 He who is not with me is against me, and he who does not gather with me scatters.
11:14 και ην εκβαλλων δαιμονιον και αυτο ην κωφον εγενετο δε του δαιμονιου εξελθοντος ελαλησεν ο κωφος και εθαυμασαν οι οχλοι 11:15 τινες δε εξ αυτων ειπον εν βεελζεβουλ αρχοντι των δαιμονιων εκβαλλει τα δαιμονια 11:16 ετεροι δε πειραζοντες σημειον παρ αυτου εζητουν εξ ουρανου 11:17 αυτος δε ειδως αυτων τα διανοηματα ειπεν αυτοις πασα βασιλεια εφ εαυτην διαμερισθεισα ερημουται και οικος επι οικον πιπτει 11:18 ει δε και ο σατανας εφ εαυτον διεμερισθη πως σταθησεται η βασιλεια αυτου οτι λεγετε εν βεελζεβουλ εκβαλλειν με τα δαιμονια 11:19 ει δε εγω εν βεελζεβουλ εκβαλλω τα δαιμονια οι υιοι υμων εν τινι εκβαλλουσιν δια τουτο κριται υμων αυτοι εσονται 11:20 ει δε εν δακτυλω θεου εκβαλλω τα δαιμονια αρα εφθασεν εφ υμας η βασιλεια του θεου 11:21 οταν ο ισχυρος καθωπλισμενος φυλασση την εαυτου αυλην εν ειρηνη εστιν τα υπαρχοντα αυτου 11:22 επαν δε ο ισχυροτερος αυτου επελθων νικηση αυτον την πανοπλιαν αυτου αιρει εφ η επεποιθει και τα σκυλα αυτου διαδιδωσιν 11:23 ο μη ων μετ εμου κατ εμου εστιν και ο μη συναγων μετ εμου σκορπιζει
Denise Levertov, “Three Meditations,” The Jacob’s Ladder, p. 33
“Three Meditations”
Richard Rohr, Falling Upward, p. 61
24 “When the unclean spirit has gone out of a man, he passes through waterless places seeking rest; and finding none he says, ‘I will return to my house from which I came.’ 25 And when he comes he finds it swept and put in order. 26 Then he goes and brings seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first.”
11:24 οταν το ακαθαρτον πνευμα εξελθη απο του ανθρωπου διερχεται δι ανυδρων τοπων ζητουν αναπαυσιν και μη ευρισκον λεγει υποστρεψω εις τον οικον μου οθεν εξηλθον 11:25 και ελθον ευρισκει σεσαρωμενον και κεκοσμημενον 11:26 τοτε πορευεται και παραλαμβανει επτα ετερα πνευματα πονηροτερα εαυτου και ελθοντα κατοικει εκει και γινεται τα εσχατα του ανθρωπου εκεινου χειρονα των πρωτων
John Dominic Crossan, The Essential Jesus, p. 41, 149f.
John Dominic Crossan, “Against the Patriarchal Family,” The Historical Jesus, p. 299
27-28 Mark 3:31-35; Luke 8:21; Thomas 79
27 As he said this, a woman in the crowd raised her voice and said to him, “Blessed is the womb that bore you, and the breasts that you sucked!” 28 But he said, “Blessed rather are those who hear the word of God and keep it!”
11:27 εγενετο δε εν τω λεγειν αυτον ταυτα επαρασα τις γυνη φωνην εκ του οχλου ειπεν αυτω μακαρια η κοιλια η βαστασασα σε και μαστοι ους εθηλασας 11:28 αυτος δε ειπεν μενουνγε μακαριοι οι ακουοντες τον λογον του θεου και φυλασσοντες αυτον
John Dominic Crossan, “Parables and the Temporality of the Kingdom,” In Parables, p. 6 f.
29 Matthew 16:4; Mark 8:12
30 Jonah 3:4
31 1 Kings 10:1-10; 2 Chronicles 9:1-12
32 Jonah 3:5
29-30 John Dominic Crossan, “Request for Sign,” The Historical Jesus, p. 251-253
29 When the crowds were increasing, he began to say, “This generation is an evil generation; it seeks a sign, but no sign shall be given to it except the sign of Jonah. 30 For as Jonah became a sign to the men of Nineveh, so will the Son of man be to this generation. 31 The queen of the South will arise at the judgment with the men of this generation and condemn them; for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. 32 The men of Nineveh will arise at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.
11:29 των δε οχλων επαθροιζομενων ηρξατο λεγειν η γενεα αυτη πονηρα εστιν σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου 11:30 καθως γαρ εγενετο ιωνας σημειον τοις νινευιταις ουτως εσται και ο υιος του ανθρωπου τη γενεα ταυτη 11:31 βασιλισσα νοτου εγερθησεται εν τη κρισει μετα των ανδρων της γενεας ταυτης και κατακρινει αυτους οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωνος και ιδου πλειον σολομωνος ωδε 11:32 ανδρες νινευι αναστησονται εν τη κρισει μετα της γενεας ταυτης και κατακρινουσιν αυτην οτι μετενοησαν εις το κηρυγμα ιωνα και ιδου πλειον ιωνα ωδε
34-36 Ivan Steiger, Ivan Steiger Sees the Bible, p. 233
33 “No one after lighting a lamp puts it in a cellar or under a bushel, but on a stand, that those who enter may see the light. 34 Your eye is the lamp of your body; when your eye is sound, your whole body is full of light; but when it is not sound, your body is full of darkness. 35 Therefore be careful lest the light in you be darkness. 36 If then your whole body is full of light, having no part dark, it will be wholly bright, as when a lamp with its rays gives you light.”
11:33 ουδεις δε λυχνον αψας εις κρυπτην τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν 11:34 ο λυχνος του σωματος εστιν ο οφθαλμος οταν ουν ο οφθαλμος σου απλους η και ολον το σωμα σου φωτεινον εστιν επαν δε πονηρος η και το σωμα σου σκοτεινον 11:35 σκοπει ουν μη το φως το εν σοι σκοτος εστιν 11:36 ει ουν το σωμα σου ολον φωτεινον μη εχον τι μερος σκοτεινον εσται φωτεινον ολον ως οταν ο λυχνος τη αστραπη φωτιζη σε
39 Thomas 89
41 Mark 7:19; Luke 20:24
42 Matthew 5:20
43 Matthew 6:5
51 Genesis 4:8; 2 Chronicles 24:20-21
43 John Dominic Crossan, The Historical Jesus, p. 262
52 Ivan Steiger, Ivan Steiger Sees the Bible, p. 234
37 While he was speaking, a Pharisee asked him to dine with him; so he went in and sat at table. 38 The Pharisee was astonished to see that he did not first wash before dinner. 39 And the Lord said to him, “Now you Pharisees cleanse the outside of the cup and of the dish, but inside you are full of extortion and wickedness. 40 You fools! Did not he who made the outside make the inside also? 41 But give for alms those things which are within; and behold, everything is clean for you.
42 “But woe to you Pharisees! for you tithe mint and rue and every herb, and neglect justice and the love of God; these you ought to have done, without neglecting the others. 43 Woe to you Pharisees! for you love the best seat in the synagogues and salutations in the market places. 44 Woe to you! for you are like graves which are not seen, and men walk over them without knowing it.”
45 One of the lawyers answered him, “Teacher, in saying this you reproach us also.” 46 And he said, “Woe to you lawyers also! for you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers. 47 Woe to you! for you build the tombs of the prophets whom your fathers killed. 48 So you are witnesses and consent to the deeds of your fathers; for they killed them, and you build their tombs. 49 Therefore also the Wisdom of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 50 that the blood of all the prophets, shed from the foundation of the world, may be required of this generation, 51 from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary. Yes, I tell you, it shall be required of this generation. 52 Woe to you lawyers! for you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering.”
53 As he went away from there, the scribes and the Pharisees began to press him hard, and to provoke him to speak of many things, 54 lying in wait for him, to catch at something he might say.
11:37 εν δε τω λαλησαι ηρωτα αυτον φαρισαιος τις οπως αριστηση παρ αυτω εισελθων δε ανεπεσεν 11:38 ο δε φαρισαιος ιδων εθαυμασεν οτι ου πρωτον εβαπτισθη προ του αριστου 11:39 ειπεν δε ο κυριος προς αυτον νυν υμεις οι φαρισαιοι το εξωθεν του ποτηριου και του πινακος καθαριζετε το δε εσωθεν υμων γεμει αρπαγης και πονηριας 11:40 αφρονες ουχ ο ποιησας το εξωθεν και το εσωθεν εποιησεν 11:41 πλην τα ενοντα δοτε ελεημοσυνην και ιδου παντα καθαρα υμιν εστιν
11:42 αλλ ουαι υμιν τοις φαρισαιοις οτι αποδεκατουτε το ηδυοσμον και το πηγανον και παν λαχανον και παρερχεσθε την κρισιν και την αγαπην του θεου ταυτα εδει ποιησαι κακεινα μη αφιεναι 11:43 ουαι υμιν τοις φαρισαιοις οτι αγαπατε την πρωτοκαθεδριαν εν ταις συναγωγαις και τους ασπασμους εν ταις αγοραις 11:44 ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι εστε ως τα μνημεια τα αδηλα και οι ανθρωποι περιπατουντες επανω ουκ οιδασιν
11:45 αποκριθεις δε τις των νομικων λεγει αυτω διδασκαλε ταυτα λεγων και ημας υβριζεις 11:46 ο δε ειπεν και υμιν τοις νομικοις ουαι οτι φορτιζετε τους ανθρωπους φορτια δυσβαστακτα και αυτοι ενι των δακτυλων υμων ου προσψαυετε τοις φορτιοις 11:47 ουαι υμιν οτι οικοδομειτε τα μνημεια των προφητων οι δε πατερες υμων απεκτειναν αυτους 11:48 αρα μαρτυρειτε και συνευδοκειτε τοις εργοις των πατερων υμων οτι αυτοι μεν απεκτειναν αυτους υμεις δε οικοδομειτε αυτων τα μνημεια 11:49 δια τουτο και η σοφια του θεου ειπεν αποστελω εις αυτους προφητας και αποστολους και εξ αυτων αποκτενουσιν και εκδιωξουσιν 11:50 ινα εκζητηθη το αιμα παντων των προφητων το εκχυνομενον απο καταβολης κοσμου απο της γενεας ταυτης 11:51 απο του αιματος αβελ εως του αιματος ζαχαριου του απολομενου μεταξυ του θυσιαστηριου και του οικου ναι λεγω υμιν εκζητηθησεται απο της γενεας ταυτης 11:52 ουαι υμιν τοις νομικοις οτι ηρατε την κλειδα της γνωσεως αυτοι ουκ εισηλθετε και τους εισερχομενους εκωλυσατε
11:53 λεγοντος δε αυτου ταυτα προς αυτους ηρξαντο οι γραμματεις και οι φαρισαιοι δεινως ενεχειν και αποστοματιζειν αυτον περι πλειονων 11:54 ενεδρευοντες αυτον ζητουντες θηρευσαι τι εκ του στοματος αυτου ινα κατηγορησωσιν αυτου