Teaching on Prayer

Luke's Gospel, including chapter 11:1-13, was authored by Luke, a Gentile physician and companion of the Apostle Paul. He is the only Gentile author in the New Testament, and his background likely influenced his careful, investigative approach to documenting the life and teachings of Jesus, as indicated in his prologue (Luke 1:1-4). His primary audience appears to be an educated, Hellenistic individual named Theophilus, whose name means "lover of God," likely representing a broader audience of Gentile converts or those exploring Christianity. Luke aimed to provide an "orderly account" to assure them of the certainty of Christian teachings, often emphasizing Jesus' universal compassion, concern for the marginalized (women, the poor, Gentiles), and the role of the Holy Spirit. This universal perspective made his Gospel particularly appealing to a diverse, non-Jewish readership. The Gospel of Luke is generally dated to the 70s or 80s AD, possibly even into the early 90s. This places its composition after the destruction of the Jerusalem Temple by the Romans in AD 70, an event implicitly referenced in Luke's prophetic passages (e.g., Luke 19:43-44; 21:20-24). Luke drew upon various sources, including the Gospel of Mark and a hypothetical source known as 'Q' (a collection of Jesus' sayings), as well as unique material likely gathered from eyewitnesses, particularly regarding Jesus' birth and early life. The later date of composition also allowed Luke to reflect on the early church's experiences and present Jesus' story with the hindsight of nascent Christian theology and the growing separation between Judaism and Christianity. The political and social climate during Jesus' ministry (and by extension, the time Luke wrote about it) was dominated by Roman occupation. Judea was under direct Roman rule via a procurator, while Galilee, where Jesus spent much of his ministry, was governed by Herod Antipas, a client king under Roman oversight. This meant heavy taxation, a visible Roman military presence, and constant underlying tension between Jewish nationalistic aspirations and Roman imperial power. Jewish society was stratified, with a priestly aristocracy (Sadducees) often collaborating with the Romans, and various other groups like the Pharisees (concerned with Torah observance), Essenes (sectarian separatists), and Zealots (advocates for armed resistance). Messianic expectations were fervent and diverse, with many Jews hoping for a political liberator who would overthrow Roman rule and restore an independent Israel. The teachings of Jesus, particularly his emphasis on a spiritual kingdom and non-violent resistance, often challenged these prevailing political hopes. Religiously and culturally, Second Temple Judaism was the backdrop. This included the central role of the Jerusalem Temple, synagogue worship, the Torah as divine law, and a rich tradition of festivals and rituals. Prayer was an integral part of Jewish life, with formal prayers recited at set times, blessings for meals, and individual devotions. Teachers like John the Baptist had specific prayers they taught their disciples, which explains the disciples' request to Jesus in Luke 11:1. Hellenistic (Greek) culture had also deeply penetrated the region, especially in urban centers. Greek was the lingua franca, and Greek philosophical ideas and social customs were influential, particularly for Luke's broader, non-Jewish audience. This context helps explain why Luke often presents Jesus' teachings with an emphasis on universal love, social justice, and compassion, values that could resonate across cultural boundaries. The geographical setting for this passage is not explicitly stated beyond "a certain place" where Jesus was praying. However, given Luke's travel narrative (Luke 9:51-19:27), this event likely occurred during Jesus' extended journey towards Jerusalem, after significant time spent in Galilee. This period of travel is characterized by intimate teaching moments with his disciples. The parables Jesus uses – the persistent friend seeking bread at midnight and the father giving good gifts to his children – are deeply rooted in the cultural realities of first-century Palestine. Houses were typically small, often with a single main room where the entire family slept together on mats, and doors were secured. Hospitality was a paramount cultural value, making the scenario of a friend needing to feed an unexpected guest, and the reluctance of the sleeping household, instantly relatable to Jesus' audience. These parables underscore the cultural expectations of neighborly obligation and parental care, which Jesus then uses to illustrate the unwavering generosity and responsiveness of God to persistent, heartfelt prayer.