When you Pray
Brief Summary
The parable of the persistent widow, found in Luke 18:1-8, is told by Jesus to teach His followers that we should always pray and not give up.
Jesus uses what is known in legal circles as an “a fortiori” argument. If the unjust judge finally granted the persistent widow’s request, how much more will a just God hear and grant the petitions of his followers who pray to him day and night? Thus in light of the “delay” in the coming of the day of the Son of Man (Luke 17:22–37), the disciples—and, in the Lukan setting, Theophilus—should not give up but continue to pray “Your kingdom come” (11:2) and remain faithful (18:8). (Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 444.
The secret of conquering prayer seems to be to not be overwhelmed by fatigue.
Now let’s jump into the story!
Meet the judge
Then He spoke a parable to them, that men always ought to pray and not lose heart, 2 saying: “There was in a certain city a judge who did not fear God nor regard man.
- Luke 18:12-NKJV
There was a judge in a certain city. (According to Deut. 16:18, the Jews were to have, in all the gates of the city, judges, whose work consisted in hearing cases and pronouncing judgment. They were supposed to administer justice without respect of persons, Ex. 23:6–9; Lev. 19:15; Matt. 5:21. 22.) But the judge in our story did not fear God, he paid no attention to the calls of justice; and he had no respect for people, he was unmoved even by such complaints as required immediate adjustment. An utterly unprincipled person, controlled by shameless selfishness.
As we study this parable, we should consider its Eastern setting. According to Warren W. Wiersbe, “The “courtroom” was not a fine building but a tent that was moved from place to place as the judge covered his circuit. The judge, not the law, set the agenda; and he sat regally in the tent, surrounded by his assistants. Anybody could watch the proceedings from the outside, but only those who were approved and accepted could have their cases tried. This usually meant bribing one of the assistants so that he would call the judge’s attention to the case.”
Meet the widow
Now there was a widow in that city; and she came to him, saying, ‘Get justice for me from my adversary.’
- Luke 18:3 NKJV
Now, in that same city, there was a widow who had been defrauded, that had suffered an injustice, and she naturally brought her complaint to the official whose business it was to adjudicate matters of that kind. Her cry was: Vindicate me from my adversary, see to it that I get justice, provide a fair deal for me.
Wiersbe points out, “The widow had three obstacles to overcome. First, being a woman she, therefore, had little standing before the law. In the Palestinian society of our Lord’s day, women did not go to court. Since she was a widow, she had no husband to stand with her in court. Finally, she was poor and could not pay a bribe even if she wanted to. No wonder poor widows did not always get the protection the law was supposed to afford them!” (Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 247–248.
In this parable, the widow represents the needy, helpless, poor, and oppressed. She was the kind of person spoken of in Luke 20:47. In this instance her insignificance resulted in an injustice (Luke 18:5). Widows usually had a difficult time making ends meet, in spite of the care God instructed His people to give them.
22 “You shall not afflict any widow or fatherless child. 23 If you afflict them in any way, and they cry at all to Me, I will surely hear their cry; 24 and My wrath will become hot, and I will kill you with the sword; your wives shall be widows, and your children fatherless.
- Exodus 22:22–24 NKJV
Grant me justice. The verb used here in the original Greek is ekdikeō can mean to avenge (cf. Rom 12:19), but in the present judicial context, it means to render justice by upholding the innocent and punishing the guilty. (Stein, 445.)
as time went by…
And he would not for a while; but afterward he said within himself, ‘Though I do not fear God nor regard man, 5 yet because this widow troubles me I will avenge her, lest by her continual coming she weary me.’ ”
- Luke 18:4-5NKJV
The widow continued to come again and again, and refused to give up as time went by. For a considerable time the judge put up with it, for he had no inclination to exert himself, since he was living only for his own ease only. But finally he thought the matter out within himself. Though he had no fear of God in his heart and no respect for men in his mind, yet his selfishness thought very highly of his own comfort and peace of mind. To escape the bother which the widow was making for him, to spare himself disagreeable hours, since she was rendering life miserable for him, he wanted to secure justice for her, lest she gives him a black eye. The condition of his heart was not changed in a single particle, but he disliked being bothered relentlessly by the persistent widow. (Paul E. Kretzmann, The Popular Commentary of the Bible: The New Testament, vol. 1, The Popular Commentary of the Bible (St. Louis, MO: Concordia, 1921), 362.
Luke 18:5 So that she won’t eventually wear me out. Literally hit me under the eye. This could be interpreted metaphorically, for the widow would hardly have attacked the judge physically. There is also a possibility that Jesus was using humor. If we interpret this as a metaphor, then there are two possible ways of interpreting it: she will wear me out (by her continual coming), or she will blacken my face, i.e., make me look bad by having ignored her and thus give me a bad reputation. The former is more likely since the judge did not care what other people thought (Luke 18:2, 4). Ultimately, however, the exact reason for the judge’s yielding to the widow’s request has no corresponding reality. What the parable seeks to teach is not why God will bring justice for his people (Luke 18:8) but that he will. (Stein, 445.)
The widow’s only hope and weapon was her persistence in coming to the judge. She would not stop until she was vindicated.
The widow had no social standing, she had no husband, and no son is mentioned, apparently, she had no money, and people were taking advantage of her. But one thing she had control over, every day she could decide to not give up and go see the judge one more time. She could have given up, it would have been understandable for her to give up. Life was tough, life was unfair, she had no resources, she was being discriminated against, no one was wiling to help her. But she woke up each day and decided to go visit the judge and ask for justice. This was the one thing she could do and she refused to stop, she would never give up.
Is God being compared to an unjust judge?
6 Then the Lord said, “Hear what the unjust judge said. 7 And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them?
- Luke 18:6-7 NKJV
Is God in any way like the unjust judge? Well, it does feel like God delays justice. But His motive is entirely different from the unjust judge. God’s delay is due to love, love of us. Waiting and difficulties purify and strengthen our character, but I believe the bigger reason is God’s love for our adversaries, to whom He gives space for repentance before the day of vengeance comes. (J. R. Dummelow, ed., A Commentary on the Holy Bible (New York: The Macmillan Company, 1936), 763.
The point of the story is not that God does not delay in answering prayer. This fact is well known from our personal experience. But the cause, reason, or motive for delay in the case of God is entirely different from that of the judge. The judge represents God only in so far as the Lord often appears to a sorely tried heart as a hard and unreasonable Master, otherwise there is no similarity. (Paul E. Kretzmann, The Popular Commentary of the Bible: The New Testament, vol. 1, The Popular Commentary of the Bible (St. Louis, MO: Concordia, 1921), 362.
As I mentioned earlier, the basic argument of the parable involves an a fortiori reasoning that culminates in Luke 18:7–8a. Although the conclusion of the argument is in the form of a question that expects a positive answer, it can be reworded as follows: “If the unjust judge yielded to the continuous cries of the widow, who was a stranger, and granted her the vindication she sought, how much more will God, who is just and our loving Father (Luke 12:30; 11:2), hear our cries as we cry out to him day and night?” (Stein, 445) In other words “If a poor widow got what she deserved from a selfish judge, how much more will God’s children receive what is right from a loving Heavenly Father!” (Wiersbe, 248.)
Perhaps the greatest contrast is that the widow came to a court of law, but God’s children come to a throne of grace (Heb. 4:14–16).
Avenger?
Shall God not avenge His own elect?
This can mean to rescue God’s people (Acts 7:24) or to bring judgment upon those who abuse them (cf. Rev 6:10; 19:2). The latter is revenge/vengeance when people take the divine prerogative into their own hands (Rom 12:19), but it is justice when performed by a righteous God or by agents whom he has ordained (cf. Rom 13:4; Num 31:2). Without a specific context it is difficult to understand exactly how the expression should be interpreted. (Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 445–446.
God’s elect?
I like the way Robert Stein describes this group. He argues that the “chosen ones” or “God’s elect,” designates those who have responded to God in repentance and faith and are thus the recipients of his love and grace rather than to the elect by some kind of predestination. (Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 446.
Day and Night?
“Day and night” means continually (cf. Luke 2:37; Acts 9:24; 20:31; 26:7). Compare Luke 18:1, where the analogy is praying “always.” (I’ll go deeper into this in a bit)
Bears long?
Is God delaying long over them? It sure feels like it—the words were spoken over two thousand years ago, and the final vindication is yet to come. 2 Peter 3:8-9 helps give us some perspective.
8 But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.
- 2 Peter 3:8–9 NKJV
God is not slack in his dealings with humanity in the sense that people understand the term “slackness,” for with him “one day is like a thousand years” (Peter quotes Psalm 90:4). And God’s motive for delaying? To bring people to repentance (Ro 2:4–6). (David H. Stern, Jewish New Testament Commentary: A Companion Volume to the Jewish New Testament, electronic ed. (Clarksville: Jewish New Testament Publications, 1996), Lk 18:7.
Faith on earth?
I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?”
- Luke 18:8 NKJV
Before I get to faith on earth, I’ll address the term “Speedily.” From our experience it feels like God is taking too long, but that is a selfish way of looking at things. Rev 22:20; 2 Pet 3:8–10 help give us perspective. On one hand Jesus’ second coming is described as taking place soon. The longest time I’ll ever have to wait is one lifetime, and I have no way of knowing how long my lifetime will be, it does not seem too long for me. Especially when I consider that God is giving time for others to come to know Him and receive His salvation. “Christ’s coming, though it may seem to be long delayed, will be as speedy as the scheme of God’s providence, which takes account of the needs of the whole world, will permit. It will not be delayed an instant longer than is necessary.” (J. R. Dummelow, ed., A Commentary on the Holy Bible (New York: The Macmillan Company, 1936), 763.
What concerns me most is the second part of verse 8, will God find faith on earth?
Robert H. Stein argues that persistent prayer and perseverance are necessary in order for God’s chosen ones to remain true to the faith until the Son of Man returns. The use of the article before “faith,” i.e., “the faith,” suggests that this question should be translated “Will he find the faith?” rather than “Will he find faithfulness?” Another way of expressing this thought is found in Luke 21:36. (Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 447.
J. R. Dummelow believes that Christ does not mean that the elect will have lost their faith altogether, but that on account of the trials and disappointments which will precede the Second Advent, and also on account of its unexpected delay, they will be discouraged. (J. R. Dummelow, ed., A Commentary on the Holy Bible (New York: The Macmillan Company, 1936), 763.
Personally, I believe that my prayer life impacts my faith, and vice versa.
Always Pray
The main point of this parable is not whether or not God answers prayers, of course He does, if an evil judge can do the right thing so much more will a loving and righteous judge. The point of the parable is that we should always pray and not lose heart. But why? If God is not like the evil judge, what is the benefit of always praying and not losing heart?
I believe the benefit is that it keeps our faith from dying when we face struggles in this world as the second coming of Jesus approaches.
When I pray I remind myself that God exists and that not only does God exist but He also loves me, cares for me, and provides for me. I do not persevere in prayer because it will change the mind of God, but rather because it keeps me from walking away from God. Time spent with God in prayer feeds my soul, nourishes my spirit, and keeps me from giving up. When I stop praying, my faith grows weak, and my doubts and fears grow.
The secret of conquering prayer seems to be to not be overwhelmed by fatigue.
When I refuse to give up, when I cling to God in prayer, I give Him permission and I create an opportunity for Him to do what He does best, to save and provide, for His children.
