Luke 18:1-8

CHAPTER 15

THE UNJUST JUDGE AND THE INDEFATIGABLE WIDOW

Luke 18:1-8. This paragraph on the Lord's second coming begins with the twenty-second verse of the seventeenth chapter, and runs through the eighth verse of the eighteenth chapter. Of course you know there is no significance arising from the division into Chapter s and verses, as it was never made by an inspired hand, but by men of quite modem date, whose knowledge of the Scripture was, to say the least, very ordinary, as in many instances they seriously mar the trend of truth by breaking up the connection. This is one of those noted cases where they have inserted the eighteenth chapter in the middle of this beautiful paragraph revelatory of our Lord's return to earth. “And He spoke to them a parable to the end that they themselves ought always to pray, and not to faint.” The E. V. insertion of “men,” which you see by the italics is not in the original, is quite misleading; as you see our Savior is addressing His disciples directly, and here uses the definite pronoun, showing clearly that His disciples are the subject of the verb “pray.” As this passage is generally entirely misconstrued as to both the subject and the object of he prayer, I hope you will see the connection, and understand the deliverances of our Lord in this paragraph. N. B. The leading thought-in this paragraph is His second coming, while His disciples are the subjects addressed, because the world neither knows nor cares anything about either the first or the second advent. Having emphasized so forcibly the fact and the importance of His return, He now tells His disciples they should constantly pray for it, as E. V.,

“ought always to pray, and not to faint,” remembering that His disciples (as “ought” means) are under obligation i. e., it is our duty to Him as our Savior, Sanctifier, Healer, glorious Lord, and coming King always to pray for His coming, and never to faint; i.e., never give way to indifference or despondency so that we cease to pray incessantly and importunately for the return of our ascended Lord. This conclusion is abundantly and transcendently sustained by the following parable, and consequently no mistake about it. “Saying, There was a certain judge in a certain city, neither fearing God nor regarding man.” You will see that this unjust judge emblematizes God Almighty in point of independency. Our Savior here gives us one of His grand a-fortiori arguments. “And there was a widow in that city, and she continued to come to him, saying, Avenge me of mine adversary.” While the unjust judge here, as to independency, represents God, the widow is the Church, which is constantly typified by a woman, and now in widowhood, because her Divine Husband has ascended up to heaven. Now this poor widow has an awful enemy i. e., the devil who troubles her incessantly. Ercheto, “continued to go,” is in the imperfect tense, showing an existing custom; i.e., this woman has been going night and day, and pleading with God to send Jesus back to the earth, that He may put the devil out, and reign without a rival. “And he was not willing for a time; and after these things he said in himself, Even though I fear not God, nor regard man, because this widow giveth me trouble, I will avenge her, lest coming on forever she may smite me in the face.” You see our translation is much stronger than the E. V. Hupopiadze is from hupopion, “the cheek bone,” and here in the verb form; so the literal meaning is, “Hit me on the cheek-bone” i. e., “Smite me in the face;” or to use an American phrase, “Give me a black eye.” This old tyrant, who neither fears God nor regards man, is so annoyed by the widow coming incessantly and pleading with him to deliver her from her intolerable adversary, that, though he really cares nothing about the matter, he finally concludes to grant her request, because he believes that if he does not, she will come on indefinitely, annoying the life out of him, and finally, becoming desperate, actually smite him in the face. In view of, these stringent considerations, he resolves to avenge her of her adversary, simply in order to get rid of her. Jesus is not only the plainest, but the most forcible Preacher the world ever saw. N. B. This is an a-fortiori argument, which always commands a sweeping and overwhelming conclusion; e.g., if this reckless old tyrant, centered all in self, would avenge this widow simply to get rid of her, how infinitely, inconceivably, and overwhelmingly conclusive the argument that our loving Heavenly Father, having all power in heaven and in earth, and at the same time full of kindness, pity, sympathy, and the tenderest Fatherly affection and superabounding in redeeming love, will certainly avenge the poor widowed Church, who, through the ages, continues to come, and under no circumstances will she be put off or relax her importunity, praying night and day to her Heavenly Father to send Jesus back to cast the devil out, because he torments her night and day, laying a thousand stratagems to capture her children and drag them into hell!

“And the Lord said, Hear ye what the unjust judge says. And must not God execute vengeance in behalf of His own elect, who cry day and night unto Him, and lie suffereth long in their behalf? I say unto you that He will execute vengeance in their behalf quickly. Moreover, the Son of man having come, will He then find faith on the earth?” We must leave everything where the Lord puts it. By this powerful a-fortiori argument He proves His own return to the earth, responsive to the prayers of His disciples, represented by this importunate widow, who is none other than the Church, bereaved of her ascended Lord, and during His absence suffering awful and intolerable harassment by the devil, who, “knowing his time is short,” is stirring earth and hell to get the regions of woe well populated before the Lord comes and casts him out. (Revelation 20:3) Now you see that when the Lord comes, He will find but little faith on the earth. How is that? Why, everything must be left where Jesus put it. Do you not see that this question, which evidently involves a negative answer, warranting the conclusion that faith will be quite scarce on the earth when the Lord returns, winds up this paragraph of twenty-three verses on the Lord's coming? Therefore you see it means faith appertaining to this subject; i.e., involving the conclusion that when the Lord comes, it will be an awful and shocking surprise to all the people on the earth, good and bad, with the exception of a few, represented by this importunate widow i.e., the true, holy Church of Christ who, in all ages has been praying for His return, living night and day in anticipation of His coming. To her it will be no surprise, as she will run to meet Him with a shout. After these tremendously urgent and stringent deliverances of our Lord on the subject of His second coming, admonishing all of His disciples to pray for it incessantly, and not to faint i. e., never waver nor hesitate, nor doubt the propriety of so doing--how strange that so few who claim to be the disciples of Christ are actually praying the Father to send Him down on the throne of His glory, that He may cast the devil out and reign forever! When they see this positive affirmation of Jesus to His disciples that they ought constantly to pray for His coming and never cease, how strange that we find even holiness people, not only neglecting to preach this glorious truth and pray the Father to send back His Son, but even attempting to lay an embargo on those who do preach these grand truths and pray for His corning! As we see here that very few will He find on the earth who have faith for His coming, and are consequently looking for Him, is not that sufficient inspiration to stir up every reader of these pages to aspire to a place in that small number who have faith in His coming, are praying for His return, and on the constant outlook?