In the face of many books on prayer, one may ask, Why another book on prayer? Crump begins by answering this question for his book. While Luke’s Gospel, more than any other, shows Jesus in prayer, there has been relatively little scholarly work on prayer within Luke-Acts specifically. Like many scholarly books that began life as doctoral dissertations, Crump’s book begins with an overview of previous research on prayer in Luke-Acts. This one is helpful in showing how the views of one scholar (H. Conzelmann’s view of Luke’s eschatology) can negatively influence subsequent scholarly research in many areas, including that of prayer in Luke-Acts. While earlier research has focused on Jesus as a ‘model pray-er’, Crump focuses on the christological significance of Jesus’ prayer life, what it teaches about his ministry and his relationship with God. Crump seeks to show the nature of Jesus’ prayer life in Luke’s Gospel and its role in the presentation of christology in the book of Acts. Crump’s methods are redaction and literary criticism, but he states that redaction criticism is only a short-cut to what could be learned from literary approaches. Results available only through redaction criticism are ‘not legitimate readings of a gospel narrative’ (13). While Jesus’ intercessory prayers are only one aspect of Jesus’ prayer-life in Luke-Acts, this aspect plays an important role in the christology of Luke-Acts. Jesus’ intercession, says Crump, both in his earthly life and in heaven, are at the heart of Jesus’ past and present role as saviour. Crump examines Luke’s editorial notices of Jesus’ prayer life, correlating them with the recorded contents of Jesus’ prayers. Next Crump compares Jesus’ prayer life to didactic material on prayer in Luke-Acts. This is followed by a comparison of Jesus as the heavenly intercessor in Acts with notions of heavenly intercession in ancient Judaism.

Beginning with chapter two, Crump addresses the subject of ‘Prayer and Jesus’ Self-Revelation’. He states that ‘Luke associates the prayers of Jesus with the acquisition of spiritual insight at key locations throughout his gospel’ (21). At least three, if not four, texts show prayer providing insight to others of Jesus’ character: Peter’s confession (Luke 9:18–27), the Transfiguration (Luke 9:28–36), the Crucifixion account (Luke 23:32–49) and possibly the trip to Emmaus (Luke 24:13–35). Crump treats each of these texts in order to show that ‘Luke presents Jesus primarily, though not exclusively, as an Intercessor’ whose prayers for the disciples result in what is necessary for them to be obedient, successful disciples (21). For example, Peter’s confession of Jesus as the ‘Christ of God’ came only through Jesus’ intercessory prayers. While there may well be an association between Jesus’ prayer and the disciples’ question in Luke 9:18, however, is it really valid to infer that Luke intends his readers to understand Jesus’ prayer asks for the disciples to correctly answer his question to them about his messianic identity (24)? Crump connects Luke’s language about seeing and hearing in Luke-Acts to Jesus’ prayers. Jesus prays that his followers will see and hear him correctly. Jesus’ prayer life also plays an important role in the Transfiguration, according to Crump. Luke 9:28 associates the Transfiguration with Jesus’ prayer and presents the disciples once again as witnesses of Jesus’ praying. In the Transfiguration, the praying Jesus is related to the disciples’ ‘reception of a new revelation into the true meaning of Jesus’ person and ministry’ (48).

Crump argues that Jesus in Luke 10:21–24 thanks the Father for hearing and answering his prayers in Luke 9 for the disciples. After reviewing theories regarding the referent of ‘these things’ in Jesus’ prayer, Crump argues that ‘these things’ are connected to the mission of the seventy described earlier in Luke 10. The success of their mission is a validation of the Father’s revelation of the Son in Luke 9. The content of ‘these things’ is the identity of Jesus as the ‘messianic Son of God’. This passage also shows that Jesus’ role as intercessory mediator was already operative during his earthly mission.

Chapter four focuses on the other two narratives in Luke’s gospel which show Jesus’ prayers as the means by which an individual received special illumination regarding the person of Jesus. After discussing the text of Luke 23:34a, Crump argues that Luke 23:32–49 contributes to Luke’s usage of prayer for christology. Jesus’ prayer in Luke 23:34 is closely connected with the thief’s request of Jesus. Jesus’ prayer thus provided the means for revelation to the thief of Jesus’ true nature. Crump highlights (supposed) modifications of Mark’s account and shows how Luke’s alterations contribute to his theology of prayer. In Luke 23:44–49, the language of seeing/hearing in the response of the crowd and the centurion ‘shows itself to be exemplary of the response required to God’s revelation’ (91). In the prayer-revelation equation used by Luke, perceiving Jesus’ true identity leads to salvation. Through his self-disclosure, Jesus’ prayers mediate God’s salvation. Crump finds a similar connection in the story of the Emmaus Road, Luke 24:13–35. He challenges the view that this passage has a eucharistic focus. Instead, based on Jewish practice of ‘breaking bread’, Crump sees Jesus praying as he broke bread. This prayer precedes the disciples recognising Jesus. Through this recognition, they are able to understand the Scriptures (and not the reverse). The disciples receive instruction from ‘the Resurrected One’ regarding the necessity of his suffering and death. They receive revelation, not that their prophetic understanding of the messiah is wrong, but that it needs to be clarified to see ‘the messiah must be the final, suffering prophet’ (106). Once again, Jesus’ prayer is seen to play a revelatory role.

In chapter five, Crump examines prayer as ‘an avenue for the experience of spiritual realities’ and ‘prayer as a guiding element in the course of Jesus’ ministry’ (109). Chapter six focuses on Luke 22:31–32, the only place in Luke-Acts where Jesus makes’ known to the disciples the contents of his prayer for them and points to its answer in the future. Jesus the prayer is clearly paradigmatic in Luke 22. Jesus stands against temptation through prayer, while the disciples fail through lack of prayer. Since the disciples after this event needed perseverance, as later disciples do, this text helps, to show that Jesus’ intercession continues on past his death and resurrection. Crump draws from this the suggestion that Jesus’ intercession is responsible for the composition of the Church. People are included through Jesus’ prayers. One must ask, however, ‘Does Judas’ absence in Luke 22:31–32 mean that Jesus did not pray for him?’

Looking next at Acts, Crump argues that Stephen’s vision of the Son of Man in Acts 7:55–56, in the one place in Acts which shows Jesus as the final prophet praying for his people. After reviewing the various theories about what Stephen’s vision of Jesus signifies, Crump argues that it shows Jesus as an advocate for Stephen. While this is suggestive, Crump does not provide a substantial enough bridge to get from Jesus as Stephen’s advocate to Jesus praying for Stephen. The picture in Acts of Jesus as the final, eschatological Prophet fulfilling the role of heavenly intercessor is consistent, according to Crump, with many Jewish works from the inter-testamental period which present human beings who interceded while on earth and now continue to intercede in heaven. This is especially the case for prophets. At the same time, ‘perhaps Luke’s most innovative contribution to NT christology is his presentation of a praying Messiah’ (235).

Overall, Crump’s work makes many helpful observations, but his argument, while cautious, is also unconvincing. The arguments are generally based on possible hints in the text, but these are carried forward to assertions that go beyond the evidence. Still, the book raises many important questions and will reward critical readers.

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