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Commentary on Luke 18 verses 1–8
This parable has its key hanging at the door; the drift and design of it are prefixed. Christ spoke it with this intent, to teach us that men ought always to pray and not to faint, Luk 18:1. It supposes that all God's people are praying people; all God's children keep up both a constant and an occasional correspondence with him, send to him statedly, and upon every emergency. It is our privilege and honour that we may pray. It is our duty; we ought to pray, we sin if we neglect it. It is to be our constant work; we ought always to pray, it is that which the duty of every day requires. We must pray, and never grow weary of praying, nor think of leaving it off till it comes to be swallowed up in everlasting praise. But that which seems particularly designed here is to teach us constancy and perseverance in our requests for some spiritual mercies that we are in pursuit of, relating either to ourselves or to the church of God. When we are praying for strength against our spiritual enemies, our lusts and corruptions, which are our worst enemies, we must continue instant in prayer, must pray and not faint, for we shall not seek God's face in vain. So we must likewise in our prayers for the deliverance of the people of God out of the hands of their persecutors and oppressors.
I. Christ shows, by a parable, the power of importunity among men, who will be swayed by that, when nothing else will influence, to do what is just and right. He gives you an instance of an honest cause that succeeded before an unjust judge, not by the equity or compassionableness of it, but purely by dint of importunity. Observe here, 1. The bad character of the judge that was in a certain city. He neither feared God nor regarded man; he had no manner of concern either for his conscience or for his reputation; he stood in no awe either of the wrath of God against him or of the censures of men concerning him: or, he took no care to do his duty either to God or man; he was a perfect stranger both to godliness and honour, and had no notion of either. It is not strange if those that have cast off the fear of their Creator be altogether regardless of their fellow-creatures; where no fear of God is no good is to be expected. Such a prevalency of irreligion and inhumanity is bad in any, but very bad in a judge, who has power in his hand, in the use of which he ought to be guided by the principles of religion and justice, and, if he be not, instead of doing good with his power he will be in danger of doing hurt. Wickedness in the place of judgment was one of the sorest evils Solomon saw under the sun, Ecc 3:16. 2. The distressed case of a poor widow that was necessitated to make her appeal to him, being wronged by some one that thought to bear her down with power and terror. She had manifestly right on her side; but, it should seem, in soliciting to have right done her, she tied not herself to the formalities of the law, but made personal application to the judge from day to day at his own house, still crying, Avenge me of mine adversary; that is, Do me justice against mine adversary; not that she desired to be revenged on him for any thing he had done against her, but that he might be obliged to restore what effects he had of hers in his hands, and might be disabled any more to oppress her. Note, Poor widows have often many adversaries, who barbarously take advantage of their weak and helpless state to invade their rights, and defraud them of what little they have; and magistrates are particularly charged, not only not to do violence to the widow (Jer 21:3), but to judge the fatherless, and plead for the widow (Isa 1:17), to be their patrons and protectors; then they are as gods, for God is so, Psa 68:5. 3. The difficulty and discouragement she met with in her cause: He would not for awhile. According to his usual practice, he frowned upon her, took no notice of her cause, but connived at all the wrong her adversary did her; for she had no bribe to give him, no great man whom he stood in any awe of to speak for her, so that he did not at all incline to redress her grievances; and he himself was conscience of the reason of his dilatoriness, and could not but own within himself that he neither feared God nor regarded man. It is sad that a man should know so much amiss of himself, and be in no care to amend it. 4. The gaining of her point by continually dunning this unjust judge (Luk 18:5): "Because this widow troubleth me, gives me a continual toil, I will hear her cause, and do her justice; not so much lest by her clamour against me she bring me into an ill name, as lest by her clamour to me she weary me; for she is resolved that she will give me no rest till it is done, and therefore I will do it, to save myself further trouble; as good at first as at last." Thus she got justice done her by continual craving; she begged it at his door, followed him in the streets, solicited him in open court, and still her cry was, Avenge me of mine adversary, which he was forced to do, to get rid of her; for his conscience, bad as he was, would not suffer him to send her to prison for an affront upon the court.
II. He applies this for the encouragement of God's praying people to pray with faith and fervency, and to persevere therein.
1.He assures them that God will at length be gracious to them (Luk 18:6): Hear what the unjust judge saith, how he owns himself quite overcome by a constant importunity, and shall not God avenge his own elect? Observe,
(1.)What it is that they desire and expect: that God would avenge his own elect. Note, [1.] There are a people in the world that are God's people, his elect, his own elect, a choice people, a chosen people. And this he has an eye to in all he does for them; it is because they are his chosen, and in pursuance of the choice he has made of them. [2.] God's own elect meet with a great deal of trouble and opposition in this world; there are many adversaries that fight against them; Satan is their great adversary. [3.] That which is wanted and waited for is God's preserving and protecting them, and the work of his hands in them; his securing the interest of the church in the world and his grace in the heart.
(2.)What it is that is required of God's people in order to the obtaining of this: they must cry day and night to him; not that he needs their remonstrances, or can be moved by their pleadings, but this he has made their duty, and to this he has promised mercy. We ought to be particular in praying against our spiritual enemies, as St. Paul was: For this thing I besought the Lord thrice, that it might depart from me; like this importunate widow. Lord, mortify this corruption. Lord, arm me against this temptation. We ought to concern ourselves for the persecuted and oppressed churches, and to pray that God would do them justice, and set them in safety. And herein we must be very urgent; we must cry with earnestness: we must cry day and night, as those that believe prayer will be heard at last; we must wrestle with God, as those that know how to value the blessing, and will have no nay. God's praying people are told to give him no rest, Isa 62:6, Isa 62:7.
(3.)What discouragements they may perhaps meet with in their prayers and expectations. He may bear long with them, and may not presently appear for them, in answer to their prayers. He is makrothumōn ep' autois - he exercises patience towards the adversaries of his people, and does not take vengeance on them; and he exercises the patience of his people, and does not plead for them. He bore long with the cry of the sin of the Egyptians that oppressed Israel, and with the cry of the sorrows of those that were oppressed.
(4.)What assurance they have that mercy will come at last, though it be delayed, and how it is supported by what the unjust judge saith: If this widow prevail by being importunate, much more shall God's elect prevail. For, [1.] This widow was a stranger, nothing related to the judge; but God's praying people are his own elect, whom he knows, and loves, and delights in, and has always concerned himself for. [2.] She was but one, but the praying people of God are many, all of whom come to him on the same errand, and agree to ask what they need, Mat 18:19. As the saints of heaven surround the throne of glory with their united praises, so saints on earth besiege the throne of grace with their united prayers. [3.] She came to a judge that bade her keep her distance; we come to a Father that bids us come boldly to him, and teaches us to cry, Abba, Father. [4.] She came to an unjust judge; we come to a righteous Father (Joh 17:25), one that regards his own glory and the comforts of his poor creatures, especially those in distress, as widows and fatherless. [5.] She came to this judge purely upon her own account; but God is himself engaged in the cause which we are soliciting; and we can say, Arise, O Lord, plead thine own cause; and what wilt thou do to thy great name? [6.] She had no friend to speak for her, to add force to her petition, and to use interest for her more than her own; but we have an Advocate with the Father, his own Son, who ever lives to make intercession for us, and has a powerful prevailing interest in heaven. [7.] She had no promise off speeding, no, nor any encouragement given her to ask; but we have the golden sceptre held out to us, are told to ask, with a promise that it shall be given to us. [8.] She could have access to the judge only at some certain times; but we may cry to God day and night, at all hours, and therefore may the rather hope to prevail by importunity. [9.] Her importunity was provoking to the judge, and she might fear lest it should set him more against her; but our importunity is pleasing to God; the prayer of the upright is his delight, and therefore, we may hope, shall avail much, if it be an effectual fervent prayer.
2.He intimates to them that, notwithstanding this, they will begin to be weary of waiting for him (Luk 18:8): "Nevertheless, though such assurances are given that God will avenge his own elect, yet, when the Son of man cometh, shall he find faith on the earth?" The Son of man will come to avenge his own elect, to plead the cause of persecuted Christians against the persecuting Jews; he will come in his providence to plead the cause of his injured people in every age, and at the great day he will come finally to determine the controversies of Zion. Now, when he comes, will he find faith on the earth? The question implies a strong negation: No, he will not; he himself foresees it.
(1.)This supposes that it is on earth only that there is occasion for faith; for sinners in hell are feeling that which they would not believe, and saints in heaven are enjoying that which they did believe.
(2.)It supposes that faith is the great thing that Jesus Christ looks for. He looks down upon the children of men, and does not ask, Is there innocency? but, Is there faith? He enquired concerning the faith of those who applied themselves to him for cures.
(3.)It supposes that if there were faith, though ever so little, he would discover it, and find it out. His eye is upon the weakest and most obscure believer.
(4.)It is foretold that, when Christ comes to plead his people's cause, he will find but little faith in comparison with what one might expect. That is, [1.] In general, he will find but few good people, few that are really and truly good. Many that have the form and fashion of godliness, but few that have faith, that are sincere and honest: nay, he will find little fidelity among men; the faithful fail, Psa 12:1, Psa 12:2. Even to the end of time there will still be occasion for the same complaint. The world will grow no better, no, not when it is drawing towards its period. Bad it is, and bad it will be, and worst of all just before Christ's coming; the last times will be the most perilous. [2.] In particular, he will find few that have faith concerning his coming. When he comes to avenge his own elect he looks if there be any faith to help and to uphold, and wonders that there is none, Isa 59:16; Isa 63:5. It intimates that Christ, both in his particular comings for the relief of his people, and in his general coming at the end of time, may, and will, delay his coming so long as that, First, Wicked people will begin to defy it, and to say, Where is the promise of his coming? Pe2 3:4. They will challenge him to come (Isa 5:10; Amo 5:19); and his delay will harden them in their wickedness, Mat 24:48. Secondly, Even his own people will begin to despair of it, and to conclude he will never come, because he has passed their reckoning. God's time to appear for his people is when things are brought to the last extremity, and when Zion begins to say, The Lord has forsaken me. See Isa 49:14; Isa 40:27. But this is our comfort, that, when the time appointed comes, it will appear that the unbelief of man has not made the promise of God of no effect.
When He recommends perseverance and earnestness in prayer, He sets before us the parable of the judge who was compelled to listen to the widow, owing to the earnestness and importunity of her requests. He show us that it is God the judge whom we must importune with prayer, and not Himself, if He is not Himself the judge.
Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human-(hours) which divide the day, which distinguish businesses, which re-echo in the public ear-have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day; of course, through exception of certain stated hours, no other, moreover, than the more marked and subsequently apostolic (hours)-the third, the sixth, the ninth.
He prays for those who pray and appeals with those who appeal. He does not, however, pray for servants who do not pray continuously through him. He will not be the Advocate with God for his own if they are not obedient to his instructions that they always should pray and not lose heart. It says, “And he told them a parable to the effect that they should always pray and not lose heart. In a certain city there was a judge, etc.” … Who would hesitate a moment to be persuaded to pray if he believes that the mouth of Jesus cannot lie, when he says, “Ask, and it will be given you … for everyone who asks, receives”?
He who hath redeemed thee, hath shown thee what He would have thee do. He would have thee be instant in prayer, He would have thee ponder in thy heart the blessings thou art praying for, He would have thee ask and receive what His goodness is longing to impart. He never refuses His blessings to them that pray, but rather stirs men up by His mercy not to faint in praying. Gladly accept the Lord's encouragement: be willing to do what He commands, not to do what He forbids. Lastly, consider what a blessed privilege is granted thee, to talk with God in thy prayers, and make known to Him all thy wants, while He though not in words, yet by His mercy, answers thee, for He despiseth not petitions, He tires not but when thou art silent.
(lib. ii. qu. 45.) Our Lord utters His parables, either for the sake of the comparison, as in the instance of the creditor, who when forgiving his two debtors all that they owed him was most loved by him who owed him most; or on account of the contrast, from which he draws his conclusion; as, for example, if God so clothe the grass of the field, which to-day is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith. So also here when he brings forward the case of the unjust judge.
The widow may be said to resemble the Church, which appears desolate until the Lord shall come, who now secretly watches over her. But in the following words, And she came unto him, saying, Avenge me, &c. we are told the reason why the elect of God pray that they may be avenged; which we find also said of the martyrs in the Revelations of St. John, (Rev. 6:10.) though at the same time we are very plainly reminded to pray for our enemies and persecutors. This avenging of the righteous then we must understand to be, that the wicked may perish. And they perish in two ways, either by conversion to righteousness, or by punishment having lost the opportunity of conversion. Although, if all men were converted to God, there would still remain the devil to be condemned at the end of the world. And since the righteous are longing for this end to come, they are not unreasonably said to desire vengeance.
(ut sup.) If then with the most unjust judge, the perseverance of the suppliant at length prevailed even to the fulfilment of her desire, how much more confident ought they to feel who cease not to pray to God, the Fountain of justice and mercy? And so it follows. And the Lord said, Hear what, &c.
(Serm. 115.) Our Lord speaks this of perfect faith, which is seldom found on earth. See how full the Church of God is; were there no faith, who would enter it? Were there perfect faith, who would not move mountains?
(ut sup.) Our Lord adds this to show, that when faith fails, prayer dies. In order to pray then, we must have faith, and that our faith fail not, we must pray. Faith pours forth prayer, and the pouring forth of the heart in prayer gives stedfastness to faith.
[The Lord] taught us to pray to receive this blessed life. He taught us not to pray with much speaking, as if we were more likely to be heard, the more words we use in our prayer. The Lord said, “He knows what is needful for us before we ask him.” For this reason, it may seem strange, although he cautions us against much speaking, he still urges us to pray since he knows what is needful for us before we ask for it. He said, “We should always pray and not faint.” He used the example of a certain widow who wished to be avenged of her adversary and petitioned an unjust judge so often that she made him listen to her. She made him listen not through any motive of justice or compassion, but through weariness of her insistence. In this way, we were to learn how surely the merciful and just God hears us when we pray without ceasing. The widow, because of her continual petition, could not be treated with contempt even by an unjust and wicked judge.
Or else; Whenever men inflict injury upon us, we must then think it a noble thing to be forgetful of the evil; but when they offend against the glory of God by taking up arms against the ministers of God's ordinance, we then approach God imploring His help, and loudly rebuking them who impugn His glory.
He also told them a parable to the effect that they ought always to pray and not lose heart. The Apostle also says: "Rejoice always, pray without ceasing." But who can always pray like this, and persist in prayer without failing or pausing, so that he neither has time for receiving food or for sleeping? Therefore, it must be said that he always prays and does not lose heart, who daily during the canonical hours according to the custom of the Church tradition does not cease to praise and beseech the Lord with psalms and customary prayers, and this is what the Psalmist said: "I will bless the Lord at all times; his praise shall continually be in my mouth" (Psalm 34). Or certainly, all that the righteous do and say according to God should be regarded as a prayer. For since the righteous constantly do what is just, they will thereby constantly pray without ceasing, nor will they ever cease from prayer unless they cease to be righteous.
We should say that he is always praying, and faints not, who never fails to pray at the canonical hours. Or all things which the righteous man does and says towards God, are to be counted as praying.
When the Almighty Creator shall appear in the form of the Son of man, so scarce will the elect be, that not so much the cries of the faithful as the torpor of the others will hasten the world's fall. Our Lord speaks then as it were doubtfully, not that He really is in doubt, but to reprove us; just as we sometimes, in a matter of certainty, might use the words of doubt, as, for instance, in chiding a servant, "Remember, am I not thy master?"
Our Lord having spoken of the trials and dangers which were coming, adds immediately afterward their remedy, namely, constant and earnest prayer.
We may observe, that irreverence towards man is a token of a greater degree of wickedness. For as many as fear not God, yet are restrained by their shame before men, are so far the less sinful; but when a man becomes reckless also of other men, the burden of his sins is greatly increased.
It follows, And there was a widow in that city.
As if He said, If perseverance could melt a judge defiled with every sin, how much more shall our prayers incline to mercy God the Father of all mercies! But some have given a more subtle meaning to the parable, saying, that the widow is a soul that has put off the old man, (that is, the devil,) who is her adversary, because she approaches God, the righteous Judge, who neither fears (because He is God alone) nor regards man, for with God there is no respect of persons. Upon the widow then, or soul ever supplicating Him against the devil, God shows mercy, and is softened by her importunity. After having taught us that we must in the last days resort to prayer because of the dangers that are coming, our Lord adds, Nevertheless, when the Son of man cometh, shall he find faith on the earth?
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SUMMARY
Luke 18:1 introduces the Parable of the Persistent Widow and the Unjust Judge, explicitly stating its purpose: to teach believers the imperative of consistent, unwavering prayer and to caution against the spiritual weariness that leads to giving up. This verse sets the stage for Jesus' profound lesson on the nature of God's responsiveness to the fervent and unceasing petitions of His elect, contrasting divine justice and love with human reluctance and the temptation to lose heart.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 18:1 primarily employs Didacticism, as its explicit purpose is to teach a vital spiritual lesson about prayer. The phrase "to this end" clearly establishes the verse as a Purpose Clause, signaling the interpretive lens through which the subsequent parable should be understood. There is also an implicit Juxtaposition between the positive command "always to pray" and the negative command "and not to faint," highlighting two opposing spiritual postures—one of faithful endurance and the other of weary surrender. This sets up the tension that the parable will then resolve through its narrative example.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 18:1 lays a foundational truth for Christian theology: prayer is not merely an option but a divine imperative and a necessary discipline for the believer's life. It underscores God's desire for an ongoing, intimate relationship with His people, one characterized by persistent communication and trust. The command "not to faint" speaks to the reality of spiritual warfare and the human tendency toward discouragement, reminding us that our faith is often tested through delays and difficulties. Theologically, this verse affirms God's character as one who hears and responds to the cries of His children, even if His timing differs from ours. It sets the stage for understanding that perseverance in prayer is an act of profound faith, demonstrating a deep reliance on God's sovereignty and goodness, rather than a manipulative attempt to force His hand.
REFLECTION AND APPLICATION
Luke 18:1 challenges us to examine the quality and consistency of our prayer lives. In a world that often demands immediate gratification, the call to "always pray and not to faint" is a counter-cultural command. It invites us to cultivate a deep-seated spiritual resilience, understanding that prayer is not a vending machine for our desires, but a vital means of communion with a sovereign God who works according to His perfect will and timing. This means embracing prayer as a lifestyle, not just a last resort. When we face delays, disappointments, or prolonged struggles, this verse reminds us that the temptation to "faint" is real, but our response must be to press in further, trusting that God hears and cares. Our persistence in prayer is a testament to our faith, a declaration that we believe God is faithful even when circumstances seem bleak. It is in this sustained posture of dependence that we often experience spiritual growth, a deepening of trust, and a clearer understanding of God's purposes.
Questions for Reflection
FAQ
Does "always to pray" mean I should be praying every single moment of the day?
Answer: No, "always to pray" (Greek, _pántote proseúchesthai'_), as used in Luke 18:1, does not mean an incessant, verbalized prayer without ceasing from other activities. Instead, it refers to a continuous attitude of prayer, a constant readiness to communicate with God, and a consistent practice of bringing all things before Him throughout the day. It implies maintaining a spiritual posture of dependence and communion, recognizing God's presence and sovereignty in all circumstances. This aligns with other New Testament commands like 1 Thessalonians 5:17, which encourages a lifestyle of ongoing dialogue and reliance on God.
Why is it so important "not to faint" in prayer?
Answer: The injunction "not to faint" (Greek, mḗ_ _ekkakéō'), emphasizes the critical importance of perseverance in the spiritual life. Fainting in prayer means losing heart, becoming discouraged, or giving up when answers are delayed, difficulties persist, or faith is tested. Jesus teaches that such spiritual weariness is a significant obstacle to receiving from God and to growing in faith. The subsequent parable in Luke 18:2-8 illustrates that even an unjust judge responds to persistence, how much more will a loving and just Heavenly Father answer His elect who cry out to Him. Not fainting demonstrates trust in God's character, His timing, and His ultimate faithfulness, even when circumstances seem bleak. It is an act of enduring faith that honors God and strengthens the believer.
CHRIST-CENTERED FULFILLMENT
Luke 18:1, with its call to "always to pray, and not to faint," finds its ultimate fulfillment and most profound example in the person and ministry of Jesus Christ Himself. Jesus was the quintessential man of prayer, demonstrating a life utterly dependent on the Father. His frequent withdrawals to pray, as seen in passages like Luke 5:16 and Luke 6:12, exemplify the "always to pray" aspect—a continuous, intimate communion with God. Furthermore, Jesus perfectly embodied "not to faint" in the face of immense pressure and impending suffering. His agonizing prayer in Gethsemane, where He prayed with such intensity that His sweat became like drops of blood, yet concluded with "nevertheless not my will, but yours, be done" (Luke 22:42), showcases an unwavering perseverance and submission even unto death. His entire earthly ministry, culminating in His atoning sacrifice, was a persistent act of obedience and intercession, ultimately securing access for us to approach God's throne with confidence, knowing that He, our great High Priest, ever lives to make intercession for us (Hebrews 7:25). Thus, the command to pray without ceasing and not to lose heart is not merely a moralistic duty, but a call to participate in the very life of Christ, who perfectly modeled and now empowers such persistent, faithful communion with God.