24 I Calvary Baptist Theologjcal loumol/ Spring 1992

An Appraisal and Interpretation of the

Friend at Midnight

David Anderson
Assistant Pastor, Faith Baptist Church
Lebanon, PA

Introduction

The parable of the Friend at Midnight, found in Luke 11:5-8, is

much like a sleeping giant. At first glance, the parable seems to be
a fairly simple one to understand and interpret. However, when one
arouses both the Greek text and the multitude of commentators and
analyzers of this parable, he is faced with something much more
complex and powerful than his first impression. It is the purpose of
this article to present in an organized fashion the various views
concerning the parable. This will then be followed by a thorough, yet
succinct, study of the context, background, and plot of the parable.
From this study the teachings of the parable will be gleaned. It is
hoped that the reader will be challenged to gain a clear understanding
of the Friend at Midnight and apply the great practical value of its
teachings to his own life.

Understanding the Views

A study of the various views of this parable brings one

immediately to the crux of the problem with this tiny story. The
differing views can be organized into three major families all
centering around their translation and understanding of the hapax
legomena (anaidein) found in verse eight. It is interesting to note that
even though there are three basic families of views, within a family
there are often a number of different variations.
 Anderson I Friend at Midnigfu I 25

The Traditional View

Those holding to this view typically understand the story in the

following manner. One night a man receives an unexpected visit from
one of his friends. He desires to be hospitable to his friend, but he
does not have enough bread to give to his guest. Consequently, he
goes to another friend of his in the village and asks him to give him
three loaves of bread in order that he may serve his guest. The
aroused friend says he cannot fulfill the request because he and his
family are in bed and the door has been shut for the night. The man
making the request, though, wins the day because of his importunity,
or persistence (anaidein). He continues to call to his friend inside
until the friend fulfills the man's request. The application then of the
parable is that the disciple must be persistent in his prayer if he is to
see an answer to that prayer. 1

The Neo-traditional View

Those holding to this view agree with the NW translation of

anaideian as boldness. They follow the traditional view in translating
anaideian as a positive term, but typically see theological problems
with a man being able to persuade God by sheer persistence, albeit
nagging, in asking. David Wenham and Craig Blomberg, two major
proponents of this view, understand Christ as teaching two equally
significant principles in the parable. First, as the man making the
request in the parable, believers should be unafraid, to the point of
boldness, to present their needs to God in prayer. Second, God will

1 John R. Donahue, The Gospel in Parable (Philadelphia: Fortress Press, 1988)

186-187; Joseph A. Fitzmyer, The Gospel According to Luke (X-X\TI'? (Garden
City, New York: Doubleday & Company, Inc. 1985) 910; Archibald Hunter, The
Parables Then and Now (Philadelphia: The Westminster Press, 1971) 81; Archibald
Hunter, Interpreting the Parables (Philadelphia: The Westminster Press, 1960) 81;
Simon J. Kistemaker, The Parables of Jesus (Grand Rapids: Baker Book House,
1980) 176; John A. Martin, 'Luke," The Bible Knowledge Commentary, eds. John F.
Walvoord and Roy B. Zuck (Wbeaton: Victor Books, 1983) 235; Canon Leon
Morris, The Gospel According to St. Luke: An Introduction and Commentary
(Grand Rapids: William B. Eerdmans Publishing Company, 1974) 195; R.C.
McQuilken, Our Lord's Parables (Grand Rapids: ZDndervan Publishing House,
1980) 144-145; Raymond R. Rickards, "The Translation of Luke 11:5-13," The
Bible Translator (1977) 28:239, 242.
26/ Calvary Baptist Ilu:ologjca/ JOIIJ'PW! I Spring 1992

abundantly provide for the needs of His children. 2 Both Alan

Johnson and I. Howard Marshall give assent to these two major
thrusts of the parable. 3

The Shame View

Those holding to this view translate anaideian with the sense of

shame, whether it be shamelessness or avoidance of shame. They
draw their major support from the use of the word in classical Greek,
the LXX, and Josephus. This view can be divided into three basic
variations.
First, there are those who propound that the shamelessness
applies to the man making the request from his sleeping friend (host
and sleeper respectively will be the identifying terms for these
personages throughout the remainder of this article). J.D.M. Derret
drawing from the mid-eastern concept of friendship, holds that the
host is without shame in making the request to the sleeper because
the sleeper is his friend. 4 The obvious application of this view is that
the believer should never be ashamed of bringing his needs to his
heavenly Father.
Second, there are those who combine the sense of shamelessness
and persistence and apply it to the host. 5 The host, because he is
shameless in his persistence in asking for the bread, finally receives
his request. This, of course, is very similar to the traditional view, but
strives to account for the negative tone of anaideian. The application
of the parable is the same as that of the traditional view.

2 Craig L. Blomberg, Interpreting the Parables (Downers Grove: InterVarsity

Press, 1990) 274-277; David Wenham, The Parables of Jesus: Pictures of Revolution
(Toronto: Hodder & Stoughton, 1989) 181-183.
3 Alan F. Johnson, "Assurance for Man: The Fallacy of Translating Anaideia
by 'Persistence' in Luke 11:5-8,' JETS, (1979) 131; I. Howard Marshall, The Gospel
of Luke: A Commentary on the Greek Text (Grand Rapids: William B. Eerdmans
Publishing Company, 1978) 463.
• J. Duncan M. Derrett, 'The Friend at Midnight: Asian Ideas in the Gospel of
St. Luke," Donwn Gentilicium, eds, E. Bammel, C.K. Barrett, and W.D. Davies
(Oxford: Oxford University Press, 1978) 80-85.
5A.D. Martin, "The Parable Concerning Hospitality," 1he Expository Times,
(1925-26) 37:412-413; B.T.D. Smith, The Parables of the Synoptic Gospels (London:
Cambridge University Press, 1937) 147.
 Andenon I Frimd 01 Midnight I 27

The third variation applies the anaideian to the sleeper. In this

view the sleeper is seen as the focus of Christ's discussion in 11:8.
Christ states that the sleeper may now arouse himself in order to
avoid shaming himself before the host and ultimately the rest of the
community. The principle then of the parable is that the disciple in
faith can expect answers to his prayers because God would never
shame Himself by not supplying a need that the disciple has.•
These are the three overall families of views concerning the
parable of the Friend at Midnight. 7 This brief survey has not
endeavored to note all variations within each of these families. It is
now important to move on to a clear understanding of the parable
and then to arrive at some careful conclusions concerning the parable
and its application for the believer.

Understanding the Context

In order to gain a clear picture of the parable, it is paramount

that one understands the surroundings within which Luke places it.
One must consider the general context of the book, the immediate
preceding context, and the immediate following context of the
parable.

The Geneml Context

The book of Luke is part one of a two part series which Luke
wrote, the second part being the book of Acts. It appears to be his
desire to show how God's New Testament plan was begun and how
it continued during the early days after Christ's ministry (Luke 1:1-4;
Acts 1:1-2). The book of Luke clearly portrays the love of God in

' Kenneth Ewing Bailey, Poet and Peasant: A Literary Cultural Approach to the
Parables in Luk (Grand Rapids: William B. Eerdmans Publishing Company, 1976)
119-133; Everett W. Huffard, 'The Parable of the Friend at Midnight: God's
Honor or Man's Persistence?' Restoration Quarterly (1978) 21:154-160; Joachim
Jeremias, Rediscovering the Parables (New York: Charles Scribner's Sons, 1966)
124-127; Marshall, op.cit., 465.
7 One noted view that does not fall into one of these families is put forward by
N. Levison. He understands anaideian as meaning sln!ngthening and applies it to
the sleeper. He sees the sleeper as a man of noble character who concerns himself
with encouraging the host. N. Levison, "Notes and Notices of Recent Criticism
Importunity?" The Expositor, (1925) 9:460.
28 I Calvary Baptist Theological Joumal I Spring 1992

various ways and to various people.• It as well emphasizes Christ's

humanity, presenting Him as the Son of Man.9
In light of the parable at hand, one should note that Luke, when
compared to the other gospel writers, has some of the most extensive
teachings concerning prayer. 10 Luke appears to group his writings
around the different geographical areas of Christ's ministry. 4:14-9:50
deal with Christ's ministry in Galilee. 19:45-21:38 tell of Christ's
ministry in Jerusalem. The section in which the Friend at Midnight
falls is in the general category of Christ's teaching while he was
between these two great arenas of Galilee and Jerusalem (9:51-
19:44).11

Immediate Preceding Context

The parable of the Friend at Midnight follows the well known

Lord's Prayer (11:1-4). 11:1 provides a brief scenario surrounding the
giving of the Lord's prayer. One day Christ was praying. When He
finished, one of His disciples asked Him to teach them to pray. The
disciple knew that John the Baptist had taught his disciples to pray
and desired that Christ would, like John, teach them. Christ then
provides a model prayer for the disciples. It is given to them to show
them how to pray, not simply for them to repeat. 12 Christ presents
four basic categories about which the disciple should pray. First, the
disciple needs to worship God in his prayer. He should ascribe
holiness to God, His heavenly Father, and should pray for the
advancement of the Father's kingdom. 13 Second, the disciple should
request from God his daily sustenance. God is viewed as the ultimate
Provider of all of the believer's needs. Third, forgiveness of the
disciple's sins should be sought as he lives a life of forgiving all those
who are indebted to him. Finally, the disciple is to pray for victory

' Morris, op.cit., 13-14.

' McQuilkin, op.cit., 141-142.
10
Ibid.; Morris, op.cit., 46.
11 Morris, op.cit., 64-67.
12
McQuilkin, op.cit., 143.
13eltheto is an aorist active imperative (11:2). It should also he noted that the
1R has a longer version of 11:2 which includes "Thy will be done, as in heaven, so
in earth."
 Anderson I Friend aJ Midnif!)u I 29

over temptation. God is seen as the Protector and Helper of the

believer in the spiritual warfare in which the believer is engaged. 14

Immediate Following Context

The parable of the Friend at Midnight is followed in 11:9-10 with

instructions concerning prayer that are based on the parable. Christ
presents the simple truth of asking and receiving. The disciple is
simply to ask and his heavenly Father will provide for his need. The
stipulations and clarification of the ask and receive principle are
presented in the parable in verses 11-13. Just as a human father
would not deny good gifts that are requested by his children, so too,
the heavenly Father will, to the greatest extent, do the same for His
children. Many have taken the present tense form of ask, seek, and
knock to express the idea of ask and keep on asldng.ts This is
obviously stressing the continuous idea that is found in the present
tense. Another possibility, though, is to understand this present tense
as being used to present a gnomic truth. Dana identifies this use of
the present tense as a customary present. 16 In light of the fact that
Christ is teaching a principle of prayer, this is a very legitimate
optionY 11:9-10 clearly declares a promise to the believer of
answers to his prayer. This provides fantastic motivation to pray.
The parable in 11:11-13 is comparing God's response to a
disciple's prayer with the response of a father to the request of his
child. It is clear that this parable is making a direct statement about
God and His character. 18 The parable is moving from a lesser form

14 eisen£gk£s. See W.F. Arndt and F.W. Gingrich, A Greek-English Lexicon of

the New Testament (Chicago: The University of Chicago Press, 1957) 233.
1' J.Dwight Pentecost, The Parables of Jesus (Grand Rapids : Zondervan
Publishing House, 1982) 78.
16 H.E. Dana and Julius R. Mantley, A Manual Grammar of the Greek New
Testament (Toronto: The MacMillan Company, 1955) 183.
17
Derrett, op.cit., 79; Levison, loc.cit.
18 David R. Catchpole, '0 and 'The Friend at Midnight,m Journal of
Theological Studies (1983) 416.
30 I Calvary Baptist Theological laumal I Spring 1992

to the exemplification of a greater form 19 and is closely tied with the

entire preceding context of 11:1-10.21!

Understanding the Background

The small parable of the Friend at Midnight is filled with cultural

material from the time of Christ. It is important for a proper
understanding of the parable to gain a clear grasp of these cultural
ideas. One should note before going further that this parable is not
recorded in any of the other gospels, 21 so a majority of the
background material will be gathered from sources outside of the
Scriptures.
To begin with, many commentators have pointed out similarities
between this parable and the parable of the widow and the judge that
Luke records in 18:1-8.22 Those involved in form criticism would
quickly point out the similarities. These parables both concern prayer
and both use the "how much more" method of comparison. Beyond
these two points the similarities quickly begin to fade. Those holding
to the traditional view of interpreting the Friend at Midnight like to
draw upon the similarity of these two parables to support their
translation of anaideian as persistence. Since Luke under the
inspiration of the Holy Spirit did not chose to put them in the same
or close context, one needs to use support from the parable in 18:1-8
with caution.23

19
Wenham, op.cit., 181.
"' It should be pointed out that both the immediate preceding and following
contexts are also found in Matthew 6:9-13 and 7:7-11 respectively. Both of these
are found in Matthew's presentation of the Sermon on the Mount. The Lord's
prayer in both Matthew and Luke is nearly identical as well as the ask and receive
principle of prayer. There is some variation in the parable comparing God to a
human father. Matthew uses bread and stone in the son's request while Luke uses
egg and scorpion. Luke also speaks of the giving of the Holy Spirit in response to
the disciple's prayer while Matthew simply says, "good things." See Wenham,
op.cit., 181-182.
21 McQuilkin, op.cit., 200.
22
Donahue, op.cit., 185, Marshall, loc.cit.
23 Herman Hendricks, The Parables of Jesus (San Francisco: Harper & Row,

Publishers, 1986) 218.

 Anderson I Friend at Midnighl/31

As one's attention turns to the plot of the parable, one meets a

night traveler. This was not a totally uncommon circumstance to the
first century Jew. In Syria, Jordan, and Egypt, night travel was
common in order to avoid the heat of the desert. In areas of Israel,
though, both the dangers of night travel and the more pleasant
daytime weather (at least in some regions and during certain seasons)
may have allowed for much more travel during daylight. With the
means of travel being slow, it was not always possible for a traveller
to arrive at his destination by dusk; consequently he may travel into
the night. 24
The bread that the host did not have to offer his unexpected
friend could have been any of several various types of loaves. Bread
in the first century came in sizes from a loaf small enough to fit in
one's hand to those which were flat and nearly two feet across. There
also was variation in how often the bread was made. In some places
women would bake enough bread for their families to last a week.
In other areas, they would bake every day. It was not uncommon in
a situation where a family had run out of bread before baking time
for that family to borrow bread from a neighbor in the community.
Bread was not the meal in itself. It actually was the fork and spoon
that one used to pick up the rest of the his meal. A bite size portion
would be broken off and dipped in some type of sauce before it was
eaten. 25 In light of the parable being studied, one needs to note that
three loaves, no matter what the size, would have been a hospitable
amount to present to the guest for a meal. The host did not have an
adequate supply of bread in his own home so consequently he went
to a friend to request what he needed.26
In the eastern culture, there was-and still is-a very great sense
of community. Individuality was not esteemed, but rather,
participation within the community was esteemed. Two pertinent
points arise from this sense of community. First, when a visitor came
to a man's home, he was not considered simply the guest of that man,
but was a guest of the entire community. If the visitor was not
treated well, that spoke badly of the entire community. When a guest
came to a community, it was the responsibility of the whole
community to make sure he was properly cared for. Second, an

14 Bailey, op.cit., 121ff, Pentecost, op.cit., 77, Wenham, op.cit., 180.

25
Bailey, op.cit., 122-123; Derrett, op.cit., 82; Huffard, op.cit., 157-158.
20 Bailey, loc.cit.; Wenham, loc.cit.
32 I Calvary Baptist ~ological JOW?I<U I Spring 1992

individual's honor was closely tied to his reception by his community.

Communities were very close knit. One of the greatest fears in
eastern society was to be cast out of or shamed within one's
community. 27 As will be seen later, this sense of shame and honor
ran even deeper between friends.
The sleeper' appears to be a commoner. From his response to
the host, it is clear that he lived in a peasant's home. Variations
abound in the description of this type of home. Some of this could
be due to the fact that there may have been a number of variations
on the same theme in the homes of peasantry. It seems that the
sleeper lived in a typical small one-room home which served all of the
family's needs plus possibly even acting as a barn for the animals. At
night the door would be closed and "locked" with a wood or iron bar,
and the family would all sleep together on a raised portion in the
back of the home with the animals possibly being kept in the lower
front portion of the house. They slept on mats possibly with one
covering to spread over the entire family. Clearly, a man getting up
in the middle of the night under these conditions had a great
potential of raising quite a ruckus. 28
A final note concerning the background. As was alluded to
before, this parable could be classified as a "how much more"
parable. 29 The sleeper provides an analogy of God. The point is
not that the sleeper characterizes God, but rather God is shown to be
much greater in His response to a disciple than the sleeper's response
to the host. 30 In a logical fashion, the formula is: if A is true, then
how much more B. 31

Understanding the Story

It remains now to take a look at the parable itself and its

applications in light of all the forgone material. Jesus begins the story
with the phrase Tis eks humon. This can be translated, "Who of you."

27 Bailey, op.cit., 122·123, 132; Huffard, op.cit., 158-160; Derrett, op.cit., 81.
28 Marshall, op.cit., 464-465; Morris, loc.cit.; Wenham, loc.cit.
29 Wenham, op.cit., 181.
:x~ Marshall, op.cit., 462; Pentecost, op.cit., 78; Wenham, loc.cit.
Harvey K. McArthur and Raben M. Johnston, They Also Taught in Parabl£s
31

(Grand Rapids: Academic Books, 1990) !92.

 Anderson I Friend at Midnight I 33

This phrase is used to begin a rhetorical question that expects a

negative reply. A study of the passage indicates that this question
runs from verse five to the end of verse seven. To briefly paraphrase
the question, Jesus was asking His disciples, "Can any of you imagine
having a friend who would not loan you bread to use when you have
need, even if the need arises at night?" The disciples' response would
automatically be, "No, we can't imagine such a friend." 32
Within the scope of this question the disciple is called on to
identify himself with the host. The two main characters of the parable
are the host and the sleeper. 33 The host's friend is the sleeper.34
The host has a friend unexpectedly arrive at his home sometime
around midnight (mesonuktiou). The Greek word can simply mean
"the middle of the night. "35 It was only proper etiquette that the
host offers the visitor a meal and a place to stay.36 Unfortunately,
the host's supply of bread was depleted so that he could not offer the
visitor a proper meal. Since the guest was a guest of the entire
community, as was noted earlier, the host went to his friend's home
to ask for some bread. In light of the question format of the parable,
the reply of the sleeper is only hypothetical. In actuality, the sleeper
would most definitely get up and give his friend, the host, all the
things that he needed.
Friendship in the Middle East was a very permanent and close tie.
It not only included the idea of sharing, which is easily understood by
the western mind, but it goes beyond that point to the promise of
commitment and honor. The watchword of one's friendship in the
Middle East is, "Your honor shall be as my honor." 37 This
commitment and honor was one of the highest standards of life, worth

32 Bailey, op.cit., 120-121; Derrett, op.cit., 80; Johnson, op.cit., 124.

" C.H. Dodd, The Parables of the Kingdom (New York: Charles Scribner's
Sons, 1961) 7-8.
34 Bailey, op.cit., 124-125; Johnson, op.cit., 125. Jeremias mistakenly takes

poreusetai as the coming of the friend to the hearer, thus identifYing the bearer
with the sleeper; see Joachim Jeremias, Rediscovering the Parables (New York:
Charles Scribner's Sons, 1966) 125. Smith points out, though, that "who of you" is
the natural subject of poreusetai which is best translated go, and consequently
identifies the listener with the host (Smith, op.cit., 147).
35
Arndt, op.cit., 508; Wenham, op.cit., 180.
315 Bailey, op.cit., 122-123; Wenham, loc.cit.
37
Derrett, op.cit., 80-83.
34/ Calvary Baptist Theological Journal/ Spring 1992

more that even money. If one would lose his honor because of
delinquent action in a friendship (this extended to the community
level as well), suicide was a legitimate option for that person. 38
Consequently, the host reminds his sleeping friend of this relationship
when he awakens him by calling him friend. It would be inconceivable
on the part of the sleeper to deny the host of his request, no matter
what the trouble may be.
The sleeper's expected actions. One's attention is now turned to
the thorny problem found in Christ's explanation of the sleeper's
expected actions. Christ states in 11:8 that though the sleeper will not
get up because the host is his friend (philon), yet because of the
sleeper's anaideian, he will provide for the host all that the host
needs. Two matters of importance must be presented here. First, it
must be proven that anaideian belongs to the sleeper and not to the
host. Second, a right understanding of anaideian must be obtained.
The syntax and structure of 11:8 clarify that anaideian is a
description of the sleeper rather than the host. A block diagram will
provide a good understanding of the syntax.

I say to you

If even he (sleeper) will not give to him (host)

having risen up
because of being his friend

yet he will give to him whatever he needs

because of his anaideian
having risen

It is apparent that the causal clause begun by dia in the second main
thought is supporting the verbal idea of which the sleeper is the
subject. Consequently, it appears that autou in the causal clause
refers to the sleeper instead of the host.
The structure of 11:8 even more clearly indicates anaideian
belongs to the sleeper. Kenneth Bailey shows by way of the inverted
chiasm which is found in this verse that the sleeper should be the
subject of the line of the chiasm containing anaideian since the
sleeper is the subject of all of the other lines of the chiasm. The

38 Bailey, op.cit., 122-124; Derrett, op.cit., 81.

 Anderron I Friend at Midnight I 35

following diagram presented by Bailey follows the phrase order of the

text.

I Line Number II Line Content: "I say to you ... '

II line Subject

Bl if he wiU not give to him the sleeper

2 having arisen the sleeper

3 because of being a friend of his the sleeper

I' but because of his (anoideia ?) ???

2' he will arise the sleeper

3' and will give him whatever he needs the sleeper

Bailey goes on to state, "It is clear that the entire stanza is talking
about the sleeper and that line 3' should also apply to him. Whatever
the disputed word means it applies to the man in bed, not the host
outside the door."39 From both the syntax and the structure of 11:8
one discovers that anaideian is a description of the sleeper.
The meaning of anaideian. Now then, what is the meaning of
anaideian? The word is used only once in the New Testament, so
proof must come from secular sources and the LXX. Three men in
separate articles have provided an excellent catalogue of the available
material stretching from ancient Greek literature into the early
second century AD. 40 There are several points of significance from
their study. In almost every case that the word is used, it is used in
a negative sense typically portraying some kind of shamelessness. In
the LXX it is always used in the sense of shamelessness (having no
shame) or in the sense of defiant, angry, or harsh. There is only one
possible exception in Jeremiah 8:5 where it may carry the sense of
continual or perpetual. Even in this context, though, it is used in a
negative light. 41 The use of anaideian in the LXX bears some
significance since much of Luke's Greek is reminiscent of the
Septuagint.42 In Josephus, a contemporary of Luke's, the word is

39
Bailey, op.cit., 128.
"' Bailey, op.cit., 125-128; Catchpole, op.cit., 408-413; Johnson, op.cit., 125-128.
41
Bailey, op.cit., 126.
2
" Morris, op.cit., 26-27.
36 I Calvary Baptist 'IMological Joumal! Spring 1992

used exclusively with the idea of shamelessness, impudent, or

affront. 43 The use of anaideian outside of the New Testament clearly
demonstrates its negative meaning of shamelessness, harshness, and
impudence.
What then is the meaning of anaideian in the context of the
Friend at Midnight? There are several factors which will help point
to a conclusion. First, not only is this a hapax legomena, but it is also
found in the context of friendship, which is unusual. 44 This may then
allow for using a minor meaning of anaideian, or at least a not-so-
common sense. Second, it must be kept in mind that the first part of
the parable is a rhetorical question demanding a negative response.
Therefore, one should expect that friendship would cause the sleeper
to arouse himself and provide for the host's needs. Third, eastern
friendships went far beyond the concept of sharing to the concept of
commitment. Friends were committed to the honor of one another.
This commitment was easily understood by family. Finally, as will be
mentioned shortly, in the analogy of the parable to the spiritual world,
Jesus compares God to the sleeper. It is granted that this parable is
moving from the lesser to the greater so that all characteristics of the
lesser should not be applied to the greater. Christ, though, in 11:8 is
moving from illustration to principle and appears to stress the
characteristic of anaideian in describing the sleeper. This points
towards Christ's desire for this characteristic in some way to tell a
truth about God Himself.
So then, how should anaideian be understood in this passage? If
one English word had to be used, it seems best to understand it in the
sense of commitment. This is supported by several factors. First,
Josephus uses the word in one context to carry the idea of
maintaining a position under pressure. In this context it is still
speaking of the negative shamelessness of Antipater. 45 This sense
then is consistent with commitment. Second, in 11:8 anaideian is seen
as a cause that is something beyond or stronger than the cause of
being the host's friend. The Greek word used for friend here is
phi/on. A possible meaning of phi/on when used as an adjective is

43
Bailey, loc.cit. Johnson, op.cit., 127.
'" See material listed in footnote 39.
" Catchpole, op.cit., 409-410.
 Anderson I Friend at Midnight I 37

kindly disposed. 46 When used as a noun it could then be understood

in the sense of a kindly disposed one. It is true that philon carries the
sense of devotion, but it appears that Christ is here separating the
positive and negative characteristics of friendship, between the
pleasure and hard work of friendship. From the rhetorical question
of 11:5-7 one understands that friendship would cause the sleeper to
help the host. Christ goes on then to indicate in 11:8 that when the
ease of kindness in friendship (philon) would not cause the sleeper to
help the host, the harsh commitment of friendship (anaideian) would.
Finally, commitment in this context does carry the negative idea of
anaideian. Commitment in friendship makes a friend do what he
does not always desire to do. To an English speaking person,
commitment typically carries a positive tone. This tone can be
carried into this passage to a certain degree, but it seems best to
understand that commitment is stressing the harsh, undesirable sense
of its meaning in 11:8.

Understanding the Significance

One must now determine what Christ was teaching from this
small, but powerful parable. In light of an understanding of the
parable, the background, the context of the Lord's prayer (11:1-4),
the principle of asking and receiving (11:9-10), and the parable of a
father's response to a son's request (11:11-13), the following teachings
emerge. The central teaching of the parable is this: God, the
disciple's perfect Friend, will provide completely for all of the
disciple's needs which are requested from Him in prayer. 47 In light
of the ask and receive principle of 11:9-10, an important secondary
teaching is seen. The disciple should never fail to present any and
every need to God in prayer no matter what and when the
circumstances may be.48
Other teachings can be gleaned from this parable. First, it is
apparent from the proper understanding of friendship that in order
for a believer to expect answers to his requests, l:te must remain a
close friend of God. This obviously would include close fellowship

<46 Arndt, op.cit., 868.

47
Bailey, op.cit., 133; Blomberg, op.cit., 276; Johnson, op.cit, 131; Wenham,
op.cit., 181-183.
"' Blomberg, loc.cit.,; Johnson, op.cit., 131.
38 I Calvary Boptist Th<o/ogical Joumall Spring 1992

and a relationship void of offense toward God. Second, from the

timing of the provision in the parable, one notes that God may not
always provide in advance for the needs of His disciples, but when the
needs arise, He will provide. Third, from the response of the sleeper,
it is apparent that God does not have to be nagged into answering
prayer. He will provide as soon as it is necessary. 49 Finally, the
expression "whatever he needs," when compared to the request for
three loaves of bread, indicates that God may often choose to provide
over and above the disciples' needs.

49 Blomberg, loc.cit.; Derrett, op.cit., 79; Johnson, op.cit., 128.