John Gill Commentary Luke 18

And he spoke a parable unto them
To his own disciples, as the Ethiopic version reads, in order to encourage them to prayer, with perseverance in it; since such sore times of trial and affliction were coming upon the Jews, of which he had spoken in the preceding chapter; and such times more especially call for prayer; see (Psalms 50:15)

[to this end], that men ought always to pray .
This is opposed to them, who pray not at all, or have left off prayer before God, or who pray only in distress; and suggests, that a man should pray as often as he has an opportunity; should be constant and assiduous at the throne of grace, and continue putting up his requests to God, though he does not presently return an answer:

and not to faint ;
by reason of afflictions, temptations, desertions, and delays in answering prayer; and prayer itself is an admirable antidote against fainting under afflictive providences:

it is with the Jews an affirmative precept that a man should pray, (Mwy lkb) , "every day" ^F11 ; it was usual with them to pray three times a day; see (Psalms 55:17) (Daniel 6:10) there is no set time fixed by Christ; men should be always praying. This is not to be understood, that a man should be always actually engaged in the work of prayer; that he should be continually either in his closet, in private devotion to God, or attending exercises of more public prayer, with the saints; for there are other religious exercises to be performed, besides prayer; and besides, there are many civil affairs of life, it is every man's indispensable duty to regard: nor does our Lord mean in the least to break in upon, or interrupt the natural and civil duties of life; but his meaning is, that a man should persevere in prayer, and not leave off, or be dejected, because he has not an immediate answer; and this is clear from the following case.

FOOTNOTES:

• F11: Maimon. Hilch. Tephilla, c. 1. sect. 1.

Saying, there was in a city a judge
In every city in the land of Israel, there was a sanhedrim, or court of judicature; in Jerusalem was the great sanhedrim, consisting of seventy one; and in every city where there were an hundred and twenty men, or more, there was a lesser sanhedrim, consisting of twenty three; and in a city in which there were not an hundred and twenty men, were three judges; for there was no sanhedrim, or court of judicature, that consisted of less than three ^F12 : but although there is no judicature less than three, (Nwrl dxal) (rtwm) , "it is lawful for one to judge", according to the law, as it is said, (Leviticus 19:15) "In righteousness shall you judge your neighbour"; but according to the words of the Scribes, (only,) when there are three, and two that judge, their judgment is no judgment: one who is publicly approved or authorized, or who has taken a licence from the sanhedrim, it is lawful for him to judge alone, but it is not accounted a judicature; and though it is lawful, it is the command of the wise men, that he set others with him; for lo, they say, do not judge alone, for there is none that judges alone, but one ^F13 .'' It may be, this judge was, (hxmwm) , an authorized and approved one; however, we have instances of single judges, or of persons that have judged alone, at least by the consent of parties. ``R. Abhu was sitting judge, in a synagogue in Caesarea, by himself, his disciples said to him, did not Rabbi so teach us, do not judge alone? he replied to them, when you see me sit judge by myself, and you come to me, as those that have taken upon themselves (or agreed to be judged by me); for the tradition is, of things in which they do not take upon them; but if they take upon them, (or agree to be judged,) one may judge, though alone <sup>F14</sup> .'' And again, elsewhere <sup>F15</sup> ; ``if he is publicly authorized or approved, he judges, though alone; says R. Nachman, as I judge pecuniary causes alone; and so says R. Chijah, as I judge pecuniary judgments alone. --Mar Zutra, the son of R. Nachman, judged a cause, and erred; he came to R. Joseph, who said to him, if they have received you upon them (agreed to be judged by you) you need not finish; but if not, go and finish.'' The qualifications of one to be a judge, even of the bench of three, were these ^F16 ; ``wisdom, meekness (or modesty), and fear, (i.e. of God,) and hatred of mammon, (or money,) love of truth, and to have the love of men, and to be masters of a good name (or to be of good report).'' But the judge in the text, came greatly short of these qualifications: his character follows,

which feared not God, neither regarded man ;
and therefore, according to the canon, was disqualified from being a judge, since he was destitute of the fear of God; and seeing he regarded not men, he could neither have any love to men, nor any share in the affections of men, and such an one is very unfit to be a judge, for he cannot be thought to have any regard to your conscience, or your credit, and so not to justice and equity. The former of these characters, is what belongs to every man in a state of unregeneracy; there is no true fear of God before the eyes, or in the heart of any unconverted man; wherever it is, it is put there by the grace of God: this is one of the first things which appears in conversion, and shows itself in an hatred of sin, and in the performance of duties; and is increased by the discoveries of the grace and goodness of God; but the want of this is more visible in some than in others: some, though they have not the grace of fear, yet are under some awe of the Divine Being, and pay a regard to the word of God; and what through the force of education, and the dictates of a natural conscience, dare not go such lengths in sin, as some do: but there are others, who even say there is no God, and at least live as if there was none; they endeavour to work themselves, and others, into a disbelief of the being of God; and set their mouths against heaven, deny his providence, and despise his word; stretch out their hands, and strengthen themselves against the Almighty; and in a fearless manner, run upon the thick bosses of his bucklers; they declare their sin as Sodom, and hide it not, yea, glory in it; they promise themselves impunity, and laugh at a future judgment; and of such a cast was this judge, and therefore a very improper person for such an office; for civil magistrates, and rulers of every sort, ought to be just, ruling in the fear of God:

and as for the other part of his character, it is not to be wondered at; for such that fear not God, will have little regard to men; no otherwise, or further, than they are obliged to it: indeed, judges ought not to regard men in judgment; that is, to respect the persons of men, and through affection, or flattery, or bribes, wrest judgment: but this is not the sense of the phrase here, since this agrees not with the other part of the character, and since he is called an unjust judge; but the meaning is, that he had no regard to the laws of men, any more than the laws of God; but made his own will the rule of his actions, and had no regard to doing justice between man and man; nor did he care what any man said of him; he had no concern about his reputation and character, having none to lose.

FOOTNOTES:

• F12: Maimon. Hilch. Sanhedrin, c. 1. sect. 3, 4.
• F13: lb. c. 2. sect. 10, 11.
• F14: T. Hieros, Sanhedrin, fol. 18. 1.
• F15: T. Bab. Sanhedrin, fol. 5. 1.
• F16: Maimon. Hilch. Sanhedrin, c. 2. sect. 7.

And there was a widow in that city
Poor and helpless, and none among men to counsel, direct, and assist her, and take her part: now as in the accommodation of this parable, the elect of God answer to this widow; such an one is rather pitched upon to represent the helpless, desolate, and forlorn condition they are in among men in this world, though they are espoused to one husband, Christ; and especially to signify the state and condition of God's elect among the Jews in those sad times, before the destruction of Jerusalem, this parable has respect unto. Christ is the bridegroom of his church and people; he is their husband, the Lord of hosts is his name; and they are espoused as a chaste virgin to him; and whilst he was here on earth, his disciples, who were the children of the bridegroom, could not fast and mourn, for which they had no reason; but upon the death of Christ, when he was removed from them, they had great sorrow of heart; they were left like widows and orphans; hence those words of Christ, (John 14:18)

and were persecuted by the Jews in their own land; and wherever they went, they stirred up the Gentiles against them; and so things continued till near the destruction of Jerusalem; during which time many a request was made to God, the judge of the widows and fatherless, to the following purport:

and she came unto him, saying, avenge me of my adversary ;
or do me justice in the cause depending between me, and him that has wronged me; hear the cause, and do right; vindicate, and deliver me. Many are the adversaries of God's people, as the sins and corruptions of their own hearts, Satan, and his angels, wicked oppressors, and persecutors; the last seem, in the mystical sense, to be designed here:

it is lawful to pray for vengeance on them; it is right to apply to God, and leave it with him, to whom it belongs; and it has been the suit and cry of the best of men; see (Revelation 6:9Revelation 6:10) . It does not become the people of God to avenge themselves, even when it is in the power of their hands; nor should they desire it for their own sakes, so much as for the glory of God; they should ask it, not to gratify a revengeful spirit in them, but for the honour or divine justice; and this should be always with submission to the will of God, leaving it to his own time and way, to whom vengeance belongs, and who has said it is mine, and I will repay it;

as he certainly will sooner or later: the purity of his nature, his abhorrence of sin, and sinful men, and his love to his own people engage him to it.

And he would not for a while
He would give no ear to her cries, nor take her cause in hand, nor right her wrongs, and clear her of her adversary:

but afterward he said within himself ;
as he was considering the matter in his own mind, and reflecting on this woman's case and the frequent application she had made to him:

though I fear not God, nor regard man ;
a monster in iniquity he was, to say so of himself; for though the character belongs to many, there are few that are so impudent in sin, as to take it to themselves, and glory in it.

Yet because this widow troubleth me
By often knocking at his door, by loud cries and earnest entreaties, with strong arguments, and floods of tears, and could not easily be removed from his presence, or got out of his house:

I will avenge her ;
I will hear her cause, do her justice, and deliver her from her troublesome adversary:

lest by her continual coming she weary me :
so that it was not from a conscience of duty in him, as a judge, or from a commiseration of the poor widow's case; but from a selfish end, for his own ease, in perfect agreement to his character, that his house might not be disturbed, and his ears stunned with her noise and cry, and he was pestered with her company day after day.

The character of this judge, his reasoning with himself upon it, his principles from which he acted, and the ends he had in view, are wholly to be left out in the accommodation of this parable; and no farther to be considered than as the argument from the lesser to the greater may be strengthened by them; the intention of the parable being only to show the force, efficacy, and usefulness of importunity in prayer, as appears by the application of it, by our Lord, in the verses following.