Luke 18:7

Secondly, with respect to the raising up of human confidence, he adds: And will not God avenge his elect, out of the strictness of his judgment: Romans chapter twelve: "Vengeance is mine, and I will repay"; and Deuteronomy chapter thirty-two: "Vengeance is mine, and I …

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 …

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?

All this, he says, is to happen to the people of that time, but against this, prayer provides great help, which we must constantly and with patience offer, keeping in mind how the persistence of the widow swayed the unjust judge. For if constant entreaty …

And shall not God - The most just Judge, vindicate his own elect - Preserve the Christians from all their adversaries, and in particular save them out of the general destruction, and avenge them of the Jews?

And shall not God avenge his own elect,....

Shall not God avenge ... - We are not to suppose that the character of God is at all represented by this judge, or that “his” principles of conduct are at all like those of the judge. This parable shows us conclusively that many “circumstances” of a parable are not to be interpreted closely: they are mere appendages to the narrative. The great truth which our Saviour “designed” to teach is what we ought to endeavor to find. In this case there can be no doubt what that truth is.

The object of the parable before us, is explained by Christ Himself. To use the words of an old divine, "The key hangs at the door." "Jesus told His disciples a parable, to show them that they should always pray and not give up." These words, be it remembered, are closely connected with the solemn doctrine of the second coming, with which the preceding chapter concludes. It is perseverance in prayer, during the long weary intervals between the first and second comings, which Jesus is urging His disciples to keep up. In that interval, we ourselves are standing.

The object of the parable before us, is explained by Christ Himself. To use the words of an old divine, "The key hangs at the door." "Jesus told His disciples a parable, to show them that they should always pray and not give up." These words, be it remembered, are closely connected with the solemn doctrine of the second coming, with which the preceding chapter concludes. It is perseverance in prayer, during the long weary intervals between the first and second comings, which Jesus is urging His disciples to keep up. In that interval, we ourselves are standing. The subject therefore is one which ought to possess a special interest in our eyes. These verses teach us firstly — the great importance of perseverance in prayer. Our Lord conveys this lesson by telling the story of a friendless widow, who obtained justice from a wicked magistrate — by force of sheer importunity. "Though I do not fear God, nor regard man," said the unjust judge, "yet because this widow troubles me, I will see that she gets justice, lest by her continual coming she weary me." Our Lord Himself supplies the application of the parable, "And will not God bring about justice for His chosen ones, who cry out to Him day and night? Will He delay in helping them?" If importunity obtains so much from a wicked man — then how much more will it obtain for the children of God — from the Righteous Judge, their Father in Heaven! The subject of PRAYER ought always to be interesting to Christians. Prayer is the very life-breath of true Christianity. It is in prayer, that true religion begins. It is in prayer, that true religion flourishes. It is in prayer, that it decays. Prayer is one of the first evidences of conversion. (Acts 9:11.) Neglect of prayer, is the sure road to a fall. (Matthew 26:40, 41.) Whatever throws light on the subject of prayer, is for our soul's health.

REMEMBER that our Lord did not only inculcate prayer with great earnestness, but He was Himself a brilliant example of it. It always gives force to a teacher's words when his hearers know that he carries out his own instructions. Jesus was a mighty Prophet both in deed and in word, and we read of Him, "Jesus began both to do and to teach." In the exercise of prayer, "cold mountains and the midnight air" witnessed that He was as great a Doer as a Teacher.

REMEMBER that our Lord did not only inculcate prayer with great earnestness, but He was Himself a brilliant example of it. It always gives force to a teacher's words when his hearers know that he carries out his own instructions. Jesus was a mighty Prophet both in deed and in word, and we read of Him, "Jesus began both to do and to teach." In the exercise of prayer, "cold mountains and the midnight air" witnessed that He was as great a Doer as a Teacher. When He exhorted His disciples to continue in prayer and to "pray without ceasing," He only bade them follow in His steps. If any one of all the members of the mystical body might have been supposed to need no prayer, it would certainly have been our Covenant Head, but if our Head abounded in supplication, much more ought we, the inferior members! He was never defiled with the sins which have debased and weakened us spiritually. He had no inbred lusts to struggle with. But if the perfectly pure drew near so often unto God, how much more incessant in supplication ought we to be! So mighty, so great and yet so prayerful! O you weak ones of the flock, how forcibly does the lesson come home to you! Imagine, therefore, the discourse of this morning is not preached to you by me, but comes fresh from the lips of One who was the great master of secret prayer, the highest paragon and pattern of private supplication—and let every word have the force about it as coming from such a One. We turn at once to our text and in it we shall notice, first, the end and design of the parable. Secondly, we shall have some words to say upon the two actors in it, whose characters are intentionally so described as to give force to the reasoning. And then, thirdly, we shall dwell upon the power which in the parable is represented as triumphant. I.

YOU remember this is the conclusion of the parable of the importunate widow. Her husband was dead. He had left her, perhaps, a little property, but some adversary, very probably a lawyer, seized hold of it and took from her all that she had. What was she to do? She went straightway to the judge, the appointed minister of justice in the city. The first time she went, she met with a cold repulse. She went a second time—her poverty drove her, her necessity compelled her to face the man again. Now the judge "neither feared God, nor regarded man," but at last, seeing the vehemence of the woman, feeling that he should be exceedingly troubled by her constant importunity, he granted her request and he did avenge her of her adversary. Jesus used this to show the power of importunity—"Hear what the unjust judge said"— "And if the unjust judge did this, shall not God avenge His own elect, who cry day and night unto Him?" Now, in trying to discuss this text this evening, I shall first show what I believe to be the primary application of it And, secondly, I shall try to enlarge upon the general principle involved in it—that importunity is very prevalent with God. I. To begin, then, WHAT WAS THE ABSOLUTE AND CLEAREST MEANING THAT OUR SAVIOR WOULD CONVEY TO HIS DISCIPLES BY THE PARABLE? Well, now, I think the whole sense of the parable, as far as we can make any special application of it, hinges upon the meaning of that word, "avenge." What is it that Christ's Church is always praying for? The answer is they are praying spiritually for that which the poor widow prayed for actually—they are praying to be avenged of their adversary. Now what did this mean in the poor woman's case? For, in some degree, it means just the same in the Church's case. I do not believe that that poor widow, when she went to the judge, went for mere vengeance's sake.

YOU remember this is the conclusion of the parable of the importunate widow. Her husband was dead. He had left her, perhaps, a little property, but some adversary, very probably a lawyer, seized hold of it and took from her all that she had. What was she to do? She went straightway to the judge, the appointed minister of justice in the city. The first time she went, she met with a cold repulse. She went a second time—her poverty drove her, her necessity compelled her to face the man again.

And shall not God avenge his own elect - And will not God the righteous Judge do justice for his chosen? Probably this may refer to the cruel usage which his disciples had met with, and were still receiving, from the disobedient and unbelieving Jews; and which should be finally visited upon them in the destruction of their city, and the calamities which should follow. But we may consider the text as having a more extensive meaning. As God has graciously promised to give salvation to every soul that comes unto him through his Son, and has put his Spirit in their hearts, inducing them to cry unto him incessantly for it; the goodness of his nature and the promise of his grace bind him to hear the prayers they offer unto him, and to grant them all that salvation which he has led them by his promise and Spirit to request. Which cry day and night unto him, etc. - This is a genuine characteristic of the true elect or disciples of Christ. They feel they have neither light, power, nor goodness, but as they receive them from him; and, as he is the desire of their soul, they incessantly seek that they may be upheld and saved by him. Though he bear long with them? - Rather, and He is compassionate towards Them, and consequently not at all like to the unrighteous judge. Instead of μακροθυμων, and be long-suffering, as in our translation, I read μακροθυμει, he is compassionate, which reading is supported by ABDLQ, and several others. The reason which our Lord gives for the success of his chosen, is, 1. They cry unto him day and night. 2. He is compassionate towards Them. In consequence of the first, they might expect justice even from an unrighteous judge; and, in consequence of the second, they are sure of salvation, because they ask it from that God who is towards them a Father of eternal love and compassion. […]