1 And he spake a parable unto them to this end, that men ought always to pray, and not to faint; 2 Saying, There was in a city a judge, which feared not God, neither regarded man: 3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 4 And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; 5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 6 And the Lord said, Hear what the unjust judge saith. 7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? 8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? (Luke 18:1-8 KJV)
William Burkitt’s Commentary
There is no duty in Christianity, the practice of which our Saviour pressed upon us more frequently than this duty of prayer. To encourage his disciples, (and us in them,) to fervency, importunity, and perseverance in this duty, he propounds here the parable of an unjust judge, who was overcome by an importunate widow, to do her justice contrary to his own inclination.
From whence our Saviour argues, that if importunity will prevail with a sinful man, to grant petitions offered to him; how much more prevalent will such importunity be with the infinitely good God, to relieve the necessities of such as devoutly implore his help. And the force of the argument lies thus: “The judge in the parable was an inferior and subordinate judge, was an unrighteous and unjust judge, was a merciless and hard-hearted judge; and yet, upon her importunity, he avenged her: how much more will the sovereign and supreme Judge, the holy and righteous, the merciful and compassionate Judge of all the earth, hear and help his praying people, and be the just Avenger of those that fear him”
From the whole note,
1. That prayer, or the liberty of making our requests known to God, is an inestimable favor and privilege. He that considers the nature of God, and the nature of man, cannot question it: God is a being of infinite fullness and perfection; a self-sufficient, and an all-sufficient good; and man an indigent, helpless, dependent creature, full of wants, and obnoxious to dangers.
2. That prayer is not only an inestimable privilege but an indispensable duty. So solicitous is God for our welfare and happiness, that he makes our privilege our duty, by the authority of his command; so that we are at once ungrateful to God, and unjust to ourselves, in the most exalted degree, if we do not pray unto him, and spread our wants before him.
3. That this duty of prayer is not an occasional, but a constant duty: Men ought always to pray; that is,
1. At all seasonable times and fit opportunities. We are said to do it seasonably; now the seasons for prayer are morning and evening. As the morning and evening sacrifice was constant among the Jews, and the fire was always upon the altar, and never went out; so he that prays morning and evening, may be said to be instant in prayer, and to pray without ceasing.
2. Always to pray, is an endeavor always to keep the heart in a praying frame, and to be very frequent in offering up pious exclamations, and short mental prayers to God, as occasion shall offer; when in the field, in the shop, in the bed, when sleep departs, in the journey when alone. This may be done advantageously without loss of time, and acceptably without danger of hypocrisy, which too often mingles itself with our more set prayers.
Observe, 4. We must not only pray constantly, but pray fervently, yea, importunately; if we would pray successfully, we must cry to God as the widow to the judge: vehemency and importunity are both helps and ornaments to prayer; they both fortify and beautify our prayers; they pierce the heavens, and offer holy violence to God: Tertullian says, “God delights in such importunity.”
Nevertheless, when the Son of man cometh, shall he find faith on the earth? If by the Son of man’s coming we understand Christ’s coming in judgment against Jerusalem, then the sense is this; “That when he comes to take vengeance on the obstinate Jews, and to destroy their city, he will find but little faith, and patient waiting for help from God in the land of Judea, and consequently little importuning him with incessant cries and supplications as this poor woman did the unjust judge.”
If by the Son of man’s coming, we understand Christ’s coming to judge the world at the last day, then the sense is, “When he cometh, he will find but few faithful ones, comparatively speaking; he will find but few sincere and serious Christians, in whom the genuine effects and fruits are found.”
Learn, that when Christ shall come to judgment, he will find comparatively very few whose hearts have not fainted, and very many, who through the power that temptation has upon the frailty of human nature are fallen away: When the Son of man cometh, shall he find faith on the earth? Verily, but little faith, and few faithful ones.
BURKITT | Lu 18:1-8 | Lu 18:9-17 | Lu 18:18 | Lu 18:19 | Lu 18:20 | Lu 18:21 | Lu 18:22 | Lu 18:23 | Lu 18:24-27 | Lu 18:28 | Lu 18:29-30 | Lu 18:31-34 | Lu 18:35-43 |