THERE ARE TWO DRIVING FORCES of *A.N.E. culture that are largely missing in the modern West, and those are, first, hospitality, and second, honor and shame. Both of these underlying cultural expectations are at play simultaneously in one of Jesus’ parables, told only in the gospel of Luke. One friend goes to another at midnight, a time when his request for help might seem to us a tremendous imposition. And in this story, Jesus makes it clear that this is exactly the case. The respondent says, “Don’t bother me. The door is already locked, and my children are with me in bed. I can’t get up and give you anything.” (Luke 11:7) The request is not only bold in its timing, but also in its nature: “lend me three loaves of bread, because a friend of mine on a journey has come to me, and I have nothing to set before him.” (Luke 11:5b-6)
We wonder at such audacity. Perhaps these are two friends whose relationship has a history in which they have made such requests of each other before, and there is every expectation that this request will be similarly treated. Maybe a favor is owed, and this is a matter of honor and shame, and a reminder will surface that responsibility. Besides, what kind of friend is referenced here that shows up in the middle of the night requesting supplies for his journey; maybe there is good reason—a sick relative has sent a dire message, “Come soon, or I perish!” There is urgency for all involved.
We know nothing else about this story, neither its history, nor its outcome. We can merely speculate. But this story is not about the two players seen on its surface text; Jesus makes clear that it is about God and his nature and character. Just as the cultural forces drive the actions of the extant players of this brief story, so also the character of God is woven into the background text of this story. And so too is our own behavior before God in prayer akin to the supplicant in this brief story.
Jesus follows the story with this probing question. “Which of you fathers, if your son asks for a fish, will give him a snake instead?” (Luke 11:11) Jesus makes a comparison between earthly fathers and their love for their children, and our heavenly Father, and his love for his children. If we desire to give only that which is good to our beloved children, “How much more will your Father in heaven give the Holy Spirit to those who ask him!” (Luke 11:13b) As we reflect on this, and certainly from what Paul would call a perspective of ‘reckoning,’ Jesus indicates that we are given a certain license for boldness in our prayers.
Earlier in the story, he likens the response of the one friend to the request of the other as an example to us. “I tell you, because of the man’s boldness he will get up and give him as much as he needs.” (Luke 11:8) Jesus says that our boldness before God is permissible, expected, and will gain his favor. Elsewhere he says, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.” (Matt. 7:7-8)
Paul uses the Greek word for ‘reckoning’ numerous times; he employs it in the context of what we might consider dangerously close to the heresy of prosperity preachers of modern times. “Believe in this as though it is true, and it will become true,” seems to be what he is saying. Seeking more clarity, we turn to Jesus himself, who says “I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it.” (John 14:13-14)
Taken in the context of the weight of all of scripture in regards to this principle of prayer, we find that such boldness is appropriate when, in faith, we are praying within the will of the Father. The most succinct guidance in this comes from Paul. “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.” (Rom. 12:2)
In the Psalms, David reflects on his many answered prayers in this way: “I will praise your name for your love and your faithfulness, for you have exalted above all things your name and your word. When I called, you answered me; you made me bold and stouthearted.” (Psa. 138:2-3) In David’s praise of God we see his trust in God: ‘You made me bold and stouthearted.’ We also see that which God holds dear in the context of his own character in relationship to honor and shame: ‘For you have exalted above all things your name and your word.’
God’s Name cannot and will not be shamed. Throughout the scriptures, his honor is unimpeachable. “No one is good—except God alone.” (Mark 10:18) “God is light; in him there is no darkness at all.” (1 John 1:5) “God is love.” (1 John 4:16) “There is no one holy like the Lord; there is no one besides you; there is no Rock like our God.” (1 Sam. 2:2) “Who will not fear you, O Lord, and bring glory to your name? For you alone are holy.” (Rev. 15:4)
When Westerners travel to the Mid-East, we are taken aback by the hospitality offered to visiting strangers; even more so are we befuddled by the depth of hospitality offered once friendships have been established. That which is an ages-old cultural principle of the first order has no similar parallel stream flowing through the brash young first-world culture of the West.
Sadly, this holds true for the concepts of honor and shame, so much a part of the Eastern cultures. We would do well to examine these things carefully in light of the current vituperative and divisive forces that are at work in Western culture, and which may well tear it apart. We pride ourselves on our freedoms, but have, as is evidenced by our pervasive present toxic culture, forgotten the price of and the reasons for freedom. As Paul says, “Do not use your freedom to indulge the sinful nature; rather, serve one another in love. The entire law is summed up in a single command: ‘Love your neighbor as yourself.’ If you keep on biting and devouring each other, watch out or you will be destroyed by each other.” (Gal. 5:13-15)
Father, we come both boldly and timidly before you, and ask for peace for our world. It doesn’t seem possible, but you are the God of all possibilities. We come boldly, because you say we can; but we come timidly, because we do not want to take license with your promises, and because we are well aware of our flawed nature, and even in the midst of fervent prayer we question our own motives and our knowledge of your will. With the father of the demon-possessed boy, we say, “I do believe; help me overcome my unbelief!” (Mark 9:24) We thank you, Father, for removing the blight of the shame of sin in our lives by the shed blood of Jesus. We pray on behalf of the families you have given us; we pray without doubt for the salvation of all the members of our tribe—in this we do not waver, as we look to Jesus and seek your favor. Give us, we pray, O Father, a deeper understanding of your will, and the strength by which to carry this out daily in our lives. Amen.
Q. In what ways has God shown me heavenly hospitality?
*A.N.E. = Ancient Near East
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