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Crump therefore concludes that Jesus’ prayer life is both similar and dissimilar to that of the disciple. It is similar in that prayer is a means of communicating God’s will and of receiving revelation, visions, divine encouragement and conﬁrmation of one’s actions. This is the case in Acts as well as in the Gospel. However, it is dissimilar in that, while the general outline of the role played by prayer in Jesus’ life is certainly a model for the Church, the speciﬁc details are unique. Jesus is the praying messianic Deliverer who is equipped with power, realises the whole of God’s plan of salvation and pursues his course in triumphant obedience by means of prayer.
141f ). Crump also interprets Luke as showing how Jesus fulﬁls his mission through prayer. At Luke 5:16 and 6:12–20, as well as in the Jerusalem ministry, a threefold pattern emerges: Jesus’ prayer is associated with the power to teach and heal, with his popularity with the people and with the extension of his ministry. 142–7). This means that his prayer will extend to their mission also, as Luke will go on to show in Acts. 28 Intercessory Prayer At Luke 11:1 the disciples ask to be taught how to pray.
R. M. 367ff ). Catchpole seeks to recover a pre-Lukan form of the parable by removing Luke 11:8a and interprets it in terms of the certainty of an answer to prayer for the basic necessities of life, that is material blessings. Tuckett argues that prayer in Q conﬁnes itself to eschatological blessings. 634ff ). 6–8, into a parable about prayer concerning the need to be ready for the coming of the Son of Man. In Marshall’s opinion the parable on its own teaches the need for importunity in prayer.