18 Now it happened that as he was praying alone the disciples were with him; and he asked them, “Who do the people say that I am?”
19 And they answered, “John the Baptist; but others say, Eli’jah; and others, that one of the old prophets has risen.”
Who do you say that I am?
20 And he said to them, “But who do you say that I am?”
And Peter answered, “The Christ of God.”
First prediction of passion
21 But he charged and commanded them to tell this to no one, 22 saying, “The Son of man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.”
Meaning of discipleship
23 And he said to all, “If any man would come after me, let him deny himself and take up his cross daily and follow me. 24 For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it.
EXPLANATION
18 Now it happened that as he was praying alone the disciples were with him; and he asked them, “Who do the people say that I am?” 19 And they answered, “John the Baptist; but others say, Eli’jah; and others, that one of the old prophets has risen.”
“Now it happened that as he was praying alone” — The setting for this passage is Jesus at prayer. He is praying by himself. Luke presents Jesus at prayer before important decisions and moments in his ministry: before his baptism (Lk. 3: 21); during the temptation in the desert (Lk. 4, 1–13), on the night before choosing the twelve apostles (Lk. 6. 12); during the Transfiguration (Lk. 9, 29), and the agony in the garden (Lk. 22, 39–46), on the Cross, (Lk. 23, 34, 46). The fact that Luke mentions Jesus praying here indicates that what is to follow is most important. Apart from telling us that prayer is essential for us also when important moments and decisions come our way, he is praying for the apostles and for us that we may accept and follow him in the manner in which he is about to explain.
“the disciples were with him” — To be “with Jesus” is an essential mark of a disciple. The first stage in this is our union in prayer.
“and he asked them” — He puts two questions to the apostles, the first, in two parts, is explicit (i) ‘Who do people and yourselves think that I am?’; and the second is implicit, (ii) ‘What does that really mean?’
“‘Who do the people say that I am?’” — This is what Herod the Tetrarch asked when he heard about Jesus: ‘Who is he?’ (Lk. 9: 7–8).
“And they answered, ‘John the Baptist; but others say, Eli’jah; and others, that one of the old prophets has risen’” — This was the identical answer given to Herod by some of his followers, “Now Herod the tetrarch heard of all that was done, and he was perplexed, because it was said by some that John had been raised from the dead, by some that Eli’jah had appeared, and by others that one of the old prophets had risen. Herod said, ‘John I beheaded; but who is this about whom I hear such things?’” (Lk. 9: 7–9)
These two answers show that the people were confused about the identity of Jesus. No one considered Jesus to be the Messiah, just an old–time prophet come back to life repeating his previous message. This would write him off as an unimportant prophet for the current time.
20 And he said to them, “But who do you say that I am?” And Peter answered, “The Christ of God.”
“And he said to them, ‘But who do you say that I am?’” — Jesus wondered about his disciples and what they understood about him. He wanted their personal answer, not a repeat of what other people thought.
“And Peter answered, ‘The Christ of God’” — The word “Christ” is a Greek word for “Messiah”, the Hebrew word. The English translation is “the Anointed”.
Peter, speaking on their behalf, replied as leader of the others. He gave the correct answer, but what he meant by the word “Christ” could be another matter as subsequent events will show. At least he indicated that Jesus was the Old Testament long–promised Messiah. By this Peter would have meant that God’s reign of love would be inaugurated, all God’s promises would be fulfilled and evil would be overcome. His answer would have been based on the miraculous events he had witnessed Jesus perform in driving out devils, overcoming evil by healing and by feeding the poor and hungry.
Peter’s answer will have two implications, not because of what Peter revealed but because of the understanding of Messiah–ship for Jesus (v. 22) and for his disciples (vv. 23–24).
21 But he charged and commanded them to tell this to no one, 22 saying, “The Son of man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.”
“But he charged and commanded them to tell this to no one” — Jesus knew that the people had developed the idea that the Messiah would be a political leader and king. If they knew that he accepted that he was the Messiah they would come to make him their political king. This would negate his spiritual mission. This is why he charged Peter and the others to be silent about his Messiah–ship.
“saying, ‘The Son of man” — Jesus introduces a new title for himself, “Son of man”. It occurs 86 times in the New Testament, 24 of which are in Luke’s Gospel. Jesus is the only person who uses this term. The phrase means an individual human being, referring to himself. The word “man” in Hebrew referred to the human race and so was not used of an individual. Jesus uses it to refer to (i) his earthly activity (Lk. 7: 34; 9: 58; 11: 30; 12: 10; 19: 9; 22: 48) to (ii) his passion and resurrection (Lk. Lk. 9: 44; 18: 31); and to (iii) his second coming at the end of time (Lk. 12: 40; 17: 22–30; 18: 8; 21: 36).
“must suffer many things” — This is the first of three predictions of Jesus’ passion, death and resurrection (Lk. 9: 22, 43–45; 18: 31–34).
Jesus’ suffering and death, because of God’s plan, were an absolute necessity, a “must”, for him. (Lk. 4: 43; 13: 33; 17: 25; 22: 37; 24: 7, 26, 44).
He does not list the “many things” he has to suffer but mentions the two most serious, rejection and death.
“and be rejected by the elders and chief priests and scribes” — The Sanhedrin or religious council of the Jewish people will reject him. Luke 17: 25 adds that he will be rejected also “by this generation”.
“and be killed, and on the third day be raised’” — Jesus now tells the apostles and disciples the kind of Messiah he is, as revealed by Isaiah (Is. 52–53; 61: 1). He will be rejected and killed but will rise again. The stone rejected will become the corner–stone of a new building (Lk. 20: 17). These were concepts the disciples could not grasp. Only after the resurrection would they become clear.
23 And he said to all, “If any man would come after me, let him deny himself and take up his cross daily and follow me. 24 For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it’”
“And he said to all” — The scene immediately preceding the present text (Lk. 9: 10–17) describes Jesus feeding 5,000 men with women and children. Presumably “all” here refers to these people in addition to the apostles. Luke intends a connection between discipleship, which he will write about now, and the Eucharist.
“‘If any man would come after me’” — Here are the essential conditions of being a disciple or follower of Jesus who is “the Way”. It is not a matter of physical following but of spiritual dedication and commitment to the “way” of Jesus (Lk. 5 27–28; 9 23, 49, 57, 61; 18 22, 28, 43; 22 39, 54.
“let him deny himself” — The person is not to live for him/her self alone but for Jesus; it means a whole new way of living.
“and take up his cross daily and follow me” — The disciple is to be like Jesus who carried his cross to the very death (Lk. 14: 27). What the disciple’s cross might be is not a–once–and–forever death such as martyrdom. The fact that it is to be taken up “daily” implies that it is the sufferings and hardships of life each day.
“For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it’” — God has given people life as a gift to be used, like all God’s gifts, for others. In the Creator’s mind life is not lived for oneself. One has to live not for oneself but for Jesus (“for my sake”). It is a matter of bearing witness to Jesus whose example the disciple follows. One’s commitment and dedication to Jesus has to be total.
APPLICATION
1. Who is Jesus?
In this Gospel passage Jesus asks the questions “Who do people, Who do you say I am?” Earlier Herod posed the same question. It occurs elsewhere in the Gospels — twice in last Sunday’s Gospel reading. It is a most important question and it requires not a theological answer, nor a catechism answer nor somebody else’s opinion but a personal response, ‘Who is Jesus for me?’ Who do I really think he is and what does that mean for me? It is only by one’s answer that one can understand one’s personal relationship with Jesus and with the Church. This passage gives four parts to the question, each of which must mean something personal to each of us.
(i) Jesus is the Messiah, the Christ, the Anointed One. These three words mean exactly the same; they are but different languages, Hebrew, Greek and English. The prophets in the Old Testament spoke of the Messiah as bringing deliverance to Israel, the Chosen People of God, by restoring the kingdom and granting deliverance from sin, exile and death. Kings, priests and prophets were anointed and so the promised Messiah would be a king, priest and prophet.
Originally Israel was a theocracy with God as its king but after a time the people demanded a human king, becoming a monarchy. Jesus, the Anointed, restored the primacy of the kingdom or reign of God, claiming that his kingdom was not of this world. After his death and resurrection he sits in heaven as our King.
Priests were anointed to be official mediators between God and men, offering sacrifices on behalf of people. Jesus offered the sacrifice of his own life on the cross and redeemed mankind.
Prophets were anointed to proclaim the word of God which Jesus did during his public ministry.
Question: How real and meaningful is that for me?
(ii) Jesus is “Son of man”. No one, including the Evangelists, refers to this title other than Jesus himself. The word “man” in Hebrew referred to the human race and so was not used of an individual. Jesus uses it to refer to (i) his earthly activity, (ii) his passion and resurrection and to (iii) his second coming at the end of time. Jesus claimed that as Son of man he was sent from heaven, he could judge people, forgive sins and set aside the Sabbath — all divine powers.
Question: How real and meaningful is that for me?
(iii) Jesus is the Suffering Servant. The expectations of the Chosen People were that there would be a glorious Messiah. Prophecies in Isaiah, the books of Daniel and Wisdom about a Suffering Servant Messiah were overlooked. Jesus’ public ministry was a gradual, and sometimes explicit revelation that he was the expected Messiah. Throughout his public ministry he was opposed and rejected. He announced at least three times that as Messiah he would suffer, be rejected by the highest authorities and die. Suffering was an essential part of the life of the Messiah. By allowing Jesus to suffer and die on the Cross proved how God loved the fallen human race and his desire to save it from itself.
(Question: How real and meaningful is that for me?
iv) Jesus is recognised as a prophet. A prophet is one who speaks for God before people. His contemporaries spoke of Jesus as a prophet because he spoke the word of God with authority. Like the prophets he had the ability to read people’s minds and hearts. He foretold his own death and resurrection. Like the prophets of old he was rejected. He did not claim to be a prophet because he was more than a prophet, though he did not reject the title.
Question: How real and meaningful is that for me?
2. Discipleship
This Gospel reading began as a dialogue between Jesus and his apostles. But in the last two verses he addresses the crowd: “And he said to all” (v. 23). He gives instructions “to all” who wish to be his disciples and follow him. It is only when we realise who Jesus is as presented in this passage that we can answer this call to be his disciples.
Jesus declared that there were three things which he had to do (“The Son of man must…”) to fulfil his Father’s will. We look at these and see the implications for us.
He tells all, past and present, the three things that are necessary for discipleship: (i) deny yourself; (ii) take up your cross daily; and (iii) follow him.
(i) To deny oneself means to live not for oneself but for others. Christ never thought of himself but of his Father and those he had come to redeem. His way was the way of self–giving sacrificial love. His great commandment was to “love one another as I have loved you. Our focus must be on Christ and on others.
(ii) It was Jesus’ love which redeemed us. He required the Cross to prove his love. As imitators of his way of life, we also require the cross, not that of physical crucifixion but that of daily sacrifice which can be offered for others. Suffering of one type or another is an integral part of life. It may not appear to have meaning but we can give it meaning. Jesus’ suffering and death did not have meaning for the onlookers. It had great meaning for him; he gave it meaning, the meaning of offering love and redeeming the world. Our sufferings, sorrows, frustrations and so forth can have the meaning of redeeming the world once we turn them into offerings of love to our heavenly Father.
(iii) To follow Jesus means to have a practical commitment to imitate him in his life and in his death. That means to love as he loved. His love was universal for all, especially those in need. No one was in greater need than the sinner. Our lives, to be Christ–like, should be lived particularly for sinners. With St. Paul each disciple can say, “Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the Church”. Jesus said, “This is my commandment, that you love one another as I have loved you”. “By this shall all men know that you are my disciples if you love one another”.
3. Prayer
This passage opened with the information that Jesus was praying alone and the disciples were with him. They had much knowledge of him from their everyday experience but it was through their prayer that they received inner meaning. There is no information that they accepted him as Messiah prior to this scene. Now they have grasped something that others have not. Luke wants us to know that if we really want to know Jesus it is through prayer that we glean most. Study, reading the Bible, and reflection are very important. However, it is in prayer that God reveals himself intimately to us. Prayer is not just ‘saying prayers’ composed by others but intimate heart–to–heart conversation with God.
Commentary on 12th Sunday of the year 23.06.2013
LUKE 9: 18–24
Ordinary Time Sunday 12C
TEXT
Who do people say that I am?
18 Now it happened that as he was praying alone the disciples were with him; and he asked them, “Who do the people say that I am?”
19 And they answered, “John the Baptist; but others say, Eli’jah; and others, that one of the old prophets has risen.”
Who do you say that I am?
20 And he said to them, “But who do you say that I am?”
And Peter answered, “The Christ of God.”
First prediction of passion
21 But he charged and commanded them to tell this to no one, 22 saying, “The Son of man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.”
Meaning of discipleship
23 And he said to all, “If any man would come after me, let him deny himself and take up his cross daily and follow me. 24 For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it.
EXPLANATION
18 Now it happened that as he was praying alone the disciples were with him; and he asked them, “Who do the people say that I am?” 19 And they answered, “John the Baptist; but others say, Eli’jah; and others, that one of the old prophets has risen.”
“Now it happened that as he was praying alone” — The setting for this passage is Jesus at prayer. He is praying by himself. Luke presents Jesus at prayer before important decisions and moments in his ministry: before his baptism (Lk. 3: 21); during the temptation in the desert (Lk. 4, 1–13), on the night before choosing the twelve apostles (Lk. 6. 12); during the Transfiguration (Lk. 9, 29), and the agony in the garden (Lk. 22, 39–46), on the Cross, (Lk. 23, 34, 46). The fact that Luke mentions Jesus praying here indicates that what is to follow is most important. Apart from telling us that prayer is essential for us also when important moments and decisions come our way, he is praying for the apostles and for us that we may accept and follow him in the manner in which he is about to explain.
“the disciples were with him” — To be “with Jesus” is an essential mark of a disciple. The first stage in this is our union in prayer.
“and he asked them” — He puts two questions to the apostles, the first, in two parts, is explicit (i) ‘Who do people and yourselves think that I am?’; and the second is implicit, (ii) ‘What does that really mean?’
“‘Who do the people say that I am?’” — This is what Herod the Tetrarch asked when he heard about Jesus: ‘Who is he?’ (Lk. 9: 7–8).
“And they answered, ‘John the Baptist; but others say, Eli’jah; and others, that one of the old prophets has risen’” — This was the identical answer given to Herod by some of his followers, “Now Herod the tetrarch heard of all that was done, and he was perplexed, because it was said by some that John had been raised from the dead, by some that Eli’jah had appeared, and by others that one of the old prophets had risen. Herod said, ‘John I beheaded; but who is this about whom I hear such things?’” (Lk. 9: 7–9)
These two answers show that the people were confused about the identity of Jesus. No one considered Jesus to be the Messiah, just an old–time prophet come back to life repeating his previous message. This would write him off as an unimportant prophet for the current time.
20 And he said to them, “But who do you say that I am?” And Peter answered, “The Christ of God.”
“And he said to them, ‘But who do you say that I am?’” — Jesus wondered about his disciples and what they understood about him. He wanted their personal answer, not a repeat of what other people thought.
“And Peter answered, ‘The Christ of God’” — The word “Christ” is a Greek word for “Messiah”, the Hebrew word. The English translation is “the Anointed”.
Peter, speaking on their behalf, replied as leader of the others. He gave the correct answer, but what he meant by the word “Christ” could be another matter as subsequent events will show. At least he indicated that Jesus was the Old Testament long–promised Messiah. By this Peter would have meant that God’s reign of love would be inaugurated, all God’s promises would be fulfilled and evil would be overcome. His answer would have been based on the miraculous events he had witnessed Jesus perform in driving out devils, overcoming evil by healing and by feeding the poor and hungry.
Peter’s answer will have two implications, not because of what Peter revealed but because of the understanding of Messiah–ship for Jesus (v. 22) and for his disciples (vv. 23–24).
21 But he charged and commanded them to tell this to no one, 22 saying, “The Son of man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.”
“But he charged and commanded them to tell this to no one” — Jesus knew that the people had developed the idea that the Messiah would be a political leader and king. If they knew that he accepted that he was the Messiah they would come to make him their political king. This would negate his spiritual mission. This is why he charged Peter and the others to be silent about his Messiah–ship.
“saying, ‘The Son of man” — Jesus introduces a new title for himself, “Son of man”. It occurs 86 times in the New Testament, 24 of which are in Luke’s Gospel. Jesus is the only person who uses this term. The phrase means an individual human being, referring to himself. The word “man” in Hebrew referred to the human race and so was not used of an individual. Jesus uses it to refer to (i) his earthly activity (Lk. 7: 34; 9: 58; 11: 30; 12: 10; 19: 9; 22: 48) to (ii) his passion and resurrection (Lk. Lk. 9: 44; 18: 31); and to (iii) his second coming at the end of time (Lk. 12: 40; 17: 22–30; 18: 8; 21: 36).
“must suffer many things” — This is the first of three predictions of Jesus’ passion, death and resurrection (Lk. 9: 22, 43–45; 18: 31–34).
Jesus’ suffering and death, because of God’s plan, were an absolute necessity, a “must”, for him. (Lk. 4: 43; 13: 33; 17: 25; 22: 37; 24: 7, 26, 44).
He does not list the “many things” he has to suffer but mentions the two most serious, rejection and death.
“and be rejected by the elders and chief priests and scribes” — The Sanhedrin or religious council of the Jewish people will reject him. Luke 17: 25 adds that he will be rejected also “by this generation”.
“and be killed, and on the third day be raised’” — Jesus now tells the apostles and disciples the kind of Messiah he is, as revealed by Isaiah (Is. 52–53; 61: 1). He will be rejected and killed but will rise again. The stone rejected will become the corner–stone of a new building (Lk. 20: 17). These were concepts the disciples could not grasp. Only after the resurrection would they become clear.
23 And he said to all, “If any man would come after me, let him deny himself and take up his cross daily and follow me. 24 For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it’”
“And he said to all” — The scene immediately preceding the present text (Lk. 9: 10–17) describes Jesus feeding 5,000 men with women and children. Presumably “all” here refers to these people in addition to the apostles. Luke intends a connection between discipleship, which he will write about now, and the Eucharist.
“‘If any man would come after me’” — Here are the essential conditions of being a disciple or follower of Jesus who is “the Way”. It is not a matter of physical following but of spiritual dedication and commitment to the “way” of Jesus (Lk. 5 27–28; 9 23, 49, 57, 61; 18 22, 28, 43; 22 39, 54.
“let him deny himself” — The person is not to live for him/her self alone but for Jesus; it means a whole new way of living.
“and take up his cross daily and follow me” — The disciple is to be like Jesus who carried his cross to the very death (Lk. 14: 27). What the disciple’s cross might be is not a–once–and–forever death such as martyrdom. The fact that it is to be taken up “daily” implies that it is the sufferings and hardships of life each day.
“For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it’” — God has given people life as a gift to be used, like all God’s gifts, for others. In the Creator’s mind life is not lived for oneself. One has to live not for oneself but for Jesus (“for my sake”). It is a matter of bearing witness to Jesus whose example the disciple follows. One’s commitment and dedication to Jesus has to be total.
APPLICATION
1. Who is Jesus?
In this Gospel passage Jesus asks the questions “Who do people, Who do you say I am?” Earlier Herod posed the same question. It occurs elsewhere in the Gospels — twice in last Sunday’s Gospel reading. It is a most important question and it requires not a theological answer, nor a catechism answer nor somebody else’s opinion but a personal response, ‘Who is Jesus for me?’ Who do I really think he is and what does that mean for me? It is only by one’s answer that one can understand one’s personal relationship with Jesus and with the Church. This passage gives four parts to the question, each of which must mean something personal to each of us.
(i) Jesus is the Messiah, the Christ, the Anointed One. These three words mean exactly the same; they are but different languages, Hebrew, Greek and English. The prophets in the Old Testament spoke of the Messiah as bringing deliverance to Israel, the Chosen People of God, by restoring the kingdom and granting deliverance from sin, exile and death. Kings, priests and prophets were anointed and so the promised Messiah would be a king, priest and prophet.
Originally Israel was a theocracy with God as its king but after a time the people demanded a human king, becoming a monarchy. Jesus, the Anointed, restored the primacy of the kingdom or reign of God, claiming that his kingdom was not of this world. After his death and resurrection he sits in heaven as our King.
Priests were anointed to be official mediators between God and men, offering sacrifices on behalf of people. Jesus offered the sacrifice of his own life on the cross and redeemed mankind.
Prophets were anointed to proclaim the word of God which Jesus did during his public ministry.
Question: How real and meaningful is that for me?
(ii) Jesus is “Son of man”. No one, including the Evangelists, refers to this title other than Jesus himself. The word “man” in Hebrew referred to the human race and so was not used of an individual. Jesus uses it to refer to (i) his earthly activity, (ii) his passion and resurrection and to (iii) his second coming at the end of time. Jesus claimed that as Son of man he was sent from heaven, he could judge people, forgive sins and set aside the Sabbath — all divine powers.
Question: How real and meaningful is that for me?
(iii) Jesus is the Suffering Servant. The expectations of the Chosen People were that there would be a glorious Messiah. Prophecies in Isaiah, the books of Daniel and Wisdom about a Suffering Servant Messiah were overlooked. Jesus’ public ministry was a gradual, and sometimes explicit revelation that he was the expected Messiah. Throughout his public ministry he was opposed and rejected. He announced at least three times that as Messiah he would suffer, be rejected by the highest authorities and die. Suffering was an essential part of the life of the Messiah. By allowing Jesus to suffer and die on the Cross proved how God loved the fallen human race and his desire to save it from itself.
(Question: How real and meaningful is that for me?
iv) Jesus is recognised as a prophet. A prophet is one who speaks for God before people. His contemporaries spoke of Jesus as a prophet because he spoke the word of God with authority. Like the prophets he had the ability to read people’s minds and hearts. He foretold his own death and resurrection. Like the prophets of old he was rejected. He did not claim to be a prophet because he was more than a prophet, though he did not reject the title.
Question: How real and meaningful is that for me?
2. Discipleship
This Gospel reading began as a dialogue between Jesus and his apostles. But in the last two verses he addresses the crowd: “And he said to all” (v. 23). He gives instructions “to all” who wish to be his disciples and follow him. It is only when we realise who Jesus is as presented in this passage that we can answer this call to be his disciples.
Jesus declared that there were three things which he had to do (“The Son of man must…”) to fulfil his Father’s will. We look at these and see the implications for us.
He tells all, past and present, the three things that are necessary for discipleship: (i) deny yourself; (ii) take up your cross daily; and (iii) follow him.
(i) To deny oneself means to live not for oneself but for others. Christ never thought of himself but of his Father and those he had come to redeem. His way was the way of self–giving sacrificial love. His great commandment was to “love one another as I have loved you. Our focus must be on Christ and on others.
(ii) It was Jesus’ love which redeemed us. He required the Cross to prove his love. As imitators of his way of life, we also require the cross, not that of physical crucifixion but that of daily sacrifice which can be offered for others. Suffering of one type or another is an integral part of life. It may not appear to have meaning but we can give it meaning. Jesus’ suffering and death did not have meaning for the onlookers. It had great meaning for him; he gave it meaning, the meaning of offering love and redeeming the world. Our sufferings, sorrows, frustrations and so forth can have the meaning of redeeming the world once we turn them into offerings of love to our heavenly Father.
(iii) To follow Jesus means to have a practical commitment to imitate him in his life and in his death. That means to love as he loved. His love was universal for all, especially those in need. No one was in greater need than the sinner. Our lives, to be Christ–like, should be lived particularly for sinners. With St. Paul each disciple can say, “Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the Church”. Jesus said, “This is my commandment, that you love one another as I have loved you”. “By this shall all men know that you are my disciples if you love one another”.
3. Prayer
This passage opened with the information that Jesus was praying alone and the disciples were with him. They had much knowledge of him from their everyday experience but it was through their prayer that they received inner meaning. There is no information that they accepted him as Messiah prior to this scene. Now they have grasped something that others have not. Luke wants us to know that if we really want to know Jesus it is through prayer that we glean most. Study, reading the Bible, and reflection are very important. However, it is in prayer that God reveals himself intimately to us. Prayer is not just ‘saying prayers’ composed by others but intimate heart–to–heart conversation with God.