John Calvin Commentary Luke 18

We know that perseverance in prayer is a rare and difficult attainment. It is a manifestation of our unbelief that when our first prayers are not successful, we immediately abandon not only hope but also all fervency in prayer. However, it is an undeniable evidence of our Faith if we are disappointed in our wish and yet do not lose courage. Therefore, Christ most properly recommends to his disciples to persevere in praying.

The parable which he employs, though apparently harsh, was admirably suited to instruct his disciples that they should be insistent in their prayers to God the Father, until they finally draw from him what He would otherwise appear unwilling to give. This is not because our prayers achieve a victory over God, bending him slowly and reluctantly to compassion, but because the actual events do not immediately make it evident that he graciously listens to our prayers.

In the parable, Christ describes to us a widow who obtained what she wanted from an unjust and cruel judge because she did not cease to make earnest demands. The leading truth conveyed is that God does not immediately grant assistance to his people because he chooses to be, as it were, wearied out by prayers. Furthermore, however wretched and despicable the condition of those who pray to him may be, if they do not cease from the uninterrupted practice of prayer, he will finally regard them and relieve their needs.

The parties between whom the comparison is drawn are, indeed, by no means equal; for there is a wide difference between a wicked and cruel man and God, who is naturally inclined to mercy. But Christ intended to assure believers that they have no reason to fear that their persevering pleas to the Father of mercy would be refused, since by insistent supplication they prevail even with men who are given to cruelty. The wicked and iron-hearted judge could not avoid finally yielding, though reluctantly, to the earnest pleas of the widow. How then can the prayers of believers, when perseveringly maintained, be without effect?

If we feel exhaustion and weakness when we give way after a slight effort, or if the fervency of prayer languishes because God appears to lend a deaf ear, let us rest assured of our ultimate success, though it may not be immediately apparent. Holding this conviction, let us contend against our impatience, so that the long delay may not cause us to stop praying.

And shall not God avenge his elect? That judge, whom Christ has described to us as utterly unprincipled—not only hardened against the thought of God but so entirely devoid of shame that he had no concern for his reputation—finally opened his eyes to the distresses of the widow. We have no reason to doubt that believers will gain at least as much from their prayers, provided they do not stop pleading earnestly with God.

Yet it must be observed that, while Christ applies the parable to his subject, he does not make God resemble a wicked and cruel judge. Instead, he points out a very different reason why those who believe in him are kept in suspense for a long time, and why he does not actually and immediately extend his hand to them: it is because he forbears. If at any time God overlooks the injuries done to us longer than we would like, let us know that this is done with a fatherly intention—to train us in patience. A temporary overlooking of crimes is very different from allowing them to remain forever unpunished.

The promise which he makes, that God will speedily avenge them, must be understood in light of his providence. For our hasty tempers and worldly understanding lead us to conclude that he does not come quickly enough to grant relief. But if we could understand his purpose, we would learn that his assistance is always ready and timely, as the situation requires, and is not delayed for a single moment, but comes at the exact time.

But it is asked, how does Christ instruct his disciples to seek vengeance, while on another occasion he exhorts them, pray for those who injure and persecute you (Matthew 5:44)? I reply: what Christ says here about vengeance does not at all conflict with his former doctrine.

God declares that he will avenge believers, not to give free rein to their fleshly desires, but to convince them that their salvation is dear and precious to him, and in this way to encourage them to rely on his protection. If, laying aside hatred, pure and free from every wicked desire for revenge, and influenced by right and well-ordered attitudes, they implore divine assistance, it will be a lawful and holy wish, and God himself will listen to it.

But as nothing is more difficult than to rid ourselves of sinful desires, if we would offer pure and sincere prayers, we must ask the Lord to guide and direct our hearts by his Spirit. Then we will lawfully call on God to be our avenger, and he will answer our prayers.

When the Son of man shall come. By these words Christ informs us that there will be no reason to wonder if people will afterwards sink under their calamities: it will be because they neglect the true remedy. He intended to prevent an offense which we are daily prone to take, when we see all things in shameful confusion. Treachery, cruelty, imposture, deceit, and violence, abound on every side; there is no regard for justice, and no shame; the poor groan under their oppressors; the innocent are abused or insulted; while God appears to be asleep in heaven. This is the reason why human nature imagines that the governance of fortune is blind. But Christ here reminds us that people are justly deprived of heavenly aid, on which they have neither knowledge nor inclination to rely. Those who do nothing but murmur against the Lord in their hearts, and who allow no place for His providence, cannot reasonably expect that the Lord will assist them.

Shall he find faith on the earth? Christ expressly foretells that, from His ascension to heaven until His return, unbelievers will abound. He means by these words that if the Redeemer does not appear so speedily, the blame for the delay will fall on people, because there will be almost no one to look for Him. If only we did not behold such a clear fulfillment of this prediction! But experience proves that even though the world is oppressed and overwhelmed by a great mass of calamities, there are few indeed in whom the least spark of faith can be discerned. Others understand the word faith to mean uprightness, but the former meaning is more consistent with the context.

Christ now gives directions about another virtue, which is necessary for acceptable prayer. Believers must not come into the presence of God except with humility and abasement. No disease is more dangerous than arrogance; and yet all have it so deeply fixed in the marrow of their bones that it can scarcely be removed or eradicated by any remedy.

It is undoubtedly strange that people should be so foolish as to venture to raise their crests against God and to plead their own merits before Him. Though people are carried away by their ambition, yet when we come into the presence of God, all presumption ought to be laid aside. And yet everyone thinks that they have sufficiently humbled themselves if they only present a hypocritical prayer for forgiveness. Therefore, we infer that this warning which our Lord gives was far from being unnecessary.

Christ alludes to two faults which He intended to condemn: wicked confidence in ourselves and the pride of despising our brothers and sisters, one of which springs from the other. It is impossible that one who deceives themselves with vain confidence should not lift themselves up above their brothers and sisters. Nor is it surprising that it should be so; for how could that person not despise their equals, who boasts against God Himself?

Everyone who is puffed up with self-confidence wages open war with God, with whom we cannot be reconciled in any other way than by denying ourselves; that is, by laying aside all confidence in our own virtue and righteousness, and relying on His mercy alone.

Two men went up. Christ makes a comparison between the two men, both of whom, by going up to pray, seem to manifest the same ardor of piety, yet they are exceedingly unlike.

The Pharisee, possessing outward sanctity, approaches God with a commendation which he pronounces on his whole life, and as if he had an undoubted right to offer the sacrifice of praise.

The publican, on the other hand, as if he were an outcast and knew that he was unworthy to approach, presents himself with trembling and with humble confession.

Christ affirms that the Pharisee was rejected and that the prayers of the publican were acceptable to God. The reasons why the Pharisee was rejected are stated to be these two: he trusted in himself that he was righteous, and despised others.