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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.
But that he asserted that He is really to be feared as being a just God, to whom he says those who receive injustice cry, is shown in a parable of which he gives the interpretation, saying: If, then, the unjust judge did so, because he was continually entreated, how much more will the Father avenge those who cry to Him day and night?
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.
These examples now are proposed so that important things may be suggested from things of less importance. They are like the example of the judge who feared neither God nor people and who nevertheless yielded to the widow bothering him to judge her case. He yielded not through piety or kindness but through fear of suffering annoyance. By no means does that unjust judge furnish an allegorical representation of God. The example is of an unjust man who, although he yields for the mere sake of avoiding annoyance, nevertheless cannot disregard those who bother him with continual pleadings. By this the Lord wishes us to infer how much care God bestows on those who beseech him, for God is both just and good.
We say in our prayers to him who is able to save and drive away from us that wicked being, “Avenge me of my adversary.” The only-begotten Word of God has truly done this by having become man. He has ejected the ruler of this world from his tyranny over us and has delivered and saved us and put us under the yoke of his kingdom. It is excellent to make requests through constant prayer, because Christ will receive our pleas and fulfill our petitions.
People sell the word of righteousness and make many abandon sound faith. They involve them in the inventions of devilish error. As Scripture says, they belch things out of their own hearts and not out of the mouth of the Lord. He foretold this saying, “When the Son of man comes, will he find faith on the earth?” It did not escape his knowledge. How could it, since he is God, who knows all things? In his own words, he tells us that the love of many will grow cold. In the end times, some will depart from a correct and blameless faith. They will be going after seducing spirits and listening to the false words of people who have a seared conscience. Against these, we come near to God as faithful servants, begging him that their wickedness and their attempts against his glory may have no effect.
As our Savior pointed out, even the cruel and wicked judge eventually looked into the poor widow’s case because she had wearied him with her insistence. It is quite clear that God does not neglect us. Even if he makes us wait, he will nonetheless answer us and see to our case all of a sudden. When we pray all the time, we should not weary. We should eagerly cry out to him day and night, begging him with a broken heart and a humble spirit. “A humble spirit is a sacrifice to God, and God will not reject a broken heart.”
The Lord said: Hear what the unjust judge says. Will not God bring about justice for His chosen ones, who cry out to Him day and night? Will He keep putting them off? I tell you, He will see that they get justice, and quickly. If anyone is troubled by why God's elect pray to be avenged, as is also mentioned in the Revelation of John regarding the martyrs, although we are most clearly admonished to pray for our enemies and those who persecute us, it is to be understood that this is the vengeance of the righteous, that all the evil should perish. They perish in two ways: either by conversion to righteousness, or by losing their power through punishment, which now to some extent prevails against the good, as long as it serves the good temporarily. The end that the righteous desire to come, although they pray for their enemies, is nonetheless reasonably called the desire for vengeance.
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 18:6 serves as Jesus' direct interjection within the Parable of the Persistent Widow and the Unjust Judge, drawing His disciples' attention to the core lesson embedded in the judge's self-serving decision. This verse acts as a pivotal moment, urging listeners to carefully consider the motivation of a corrupt earthly authority figure, thereby setting the stage for the profound "how much more" argument that reveals God's righteous and eager response to the persistent prayers of His elect.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 18:6, as part of the larger parable, primarily employs Parable as its overarching literary form, using a relatable earthly story to convey profound spiritual truth. Within this verse, Jesus uses Direct Address ("And the Lord said") to punctuate the narrative, drawing the audience's attention and signaling a shift from storytelling to interpretation. The core of the verse's rhetorical power lies in its preparation for an A Fortiori Argument (from the stronger to the weaker, or "how much more"). By commanding listeners to "Hear what the unjust judge saith," Jesus implicitly sets up a stark Contrast between the judge's unrighteousness and God's perfect righteousness, and between the judge's reluctant, self-serving action and God's eager, just intervention. This contrast is fundamental to the parable's message about prayer and divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 18:6 serves as the interpretive key to the Parable of the Unjust Judge, revealing a profound theological truth about God's character and His relationship with His people. The verse emphasizes that if even a morally corrupt and self-interested human judge can be swayed by persistent pleading, then God, who is inherently righteous, just, and loving, will certainly and eagerly respond to the fervent prayers of His elect. This is not to say that God is annoyed or coerced into action, but rather that the judge's negative example serves to magnify God's positive attributes. It underscores God's commitment to justice for His chosen ones and His desire for them to approach Him with unwavering faith and persistence, knowing that He hears and will act in His perfect timing. The parable, introduced by this verse, reassures believers of divine vindication, especially in times of tribulation and perceived delay.
REFLECTION AND APPLICATION
Luke 18:6 challenges us to reflect on the nature of our prayer life and our understanding of God's character. If Jesus explicitly directs us to consider the motivations of an unjust judge, it is to highlight the vast chasm between human imperfection and divine perfection. We are encouraged to pray with unwavering persistence, not because God is reluctant or needs to be convinced, but because our persistence demonstrates our faith, dependence, and earnest desire. This parable reassures us that unlike the unjust judge, God is eager to hear and respond to the cries of His children. He is not motivated by annoyance but by love, justice, and His covenant faithfulness. Therefore, our prayers should be marked by confident expectation, knowing that our Heavenly Father is perfectly good and will bring about His purposes, including justice for His elect, in His perfect timing. We are called to persevere in faith, trusting that God's character guarantees His response, even when answers seem delayed.
Questions for Reflection
FAQ
Why does Jesus use an "unjust judge" as an example to teach about God?
Answer: Jesus uses the "unjust judge" as a stark contrast to God, employing an a fortiori (how much more) argument. The point is not that God is like the judge, but precisely the opposite. If even a corrupt, self-interested judge can be swayed by persistent pleading, how much more will a righteous, loving, and just God respond to the persistent prayers of His beloved children? The judge's negative example magnifies God's perfect character and eagerness to hear and act on behalf of His elect, as seen in Luke 18:7-8.
CHRIST-CENTERED FULFILLMENT
Luke 18:6, by directing attention to the unjust judge, ultimately points us to the perfect justice and advocacy found in Christ. While the judge reluctantly grants justice out of self-interest, Jesus, our great High Priest and Advocate, eagerly and perfectly intercedes for us, not out of annoyance, but out of His boundless love and the finished work of the cross. He is the ultimate "righteous judge" (2 Timothy 4:8) who has already secured our vindication through His atoning sacrifice. The persistence of the widow foreshadows the church's persistent crying out for justice and the return of Christ (Revelation 22:20), knowing that our Advocate is at the right hand of God (Romans 8:34). Jesus Himself is the guarantee that God will "grant justice to His elect who cry to Him day and night" (Luke 18:7), for He is the one who bore the injustice of the world so that we might receive true righteousness and eternal vindication in Him (2 Corinthians 5:21).