Luke 18:7 - The Persistent Widow
Will not God bring about justice for His elect
This phrase emphasizes God's commitment to justice for His chosen people, often referred to as "the elect." In biblical context, the elect are those whom God has chosen for salvation and to fulfill His purposes. This concept is rooted in the Old Testament, where God chose Israel as His people (Deuteronomy 7:6). In the New Testament, the elect are those who have faith in Christ (Romans 8:33). The assurance of divine justice reflects God's righteous character and His promise to vindicate His people, as seen in passages like Isaiah 30:18 and Revelation 6:10.
who cry out to Him day and night?
This phrase highlights the persistent prayer and dependence on God by the elect. The imagery of crying out day and night suggests a continuous and fervent appeal to God, reminiscent of the widow's persistence in the parable of the unjust judge (Luke 18:1-8). This persistence in prayer is encouraged throughout Scripture, as seen in 1 Thessalonians 5:17, where believers are urged to "pray without ceasing." The cultural context of the time valued perseverance, and this teaching aligns with the Jewish tradition of persistent prayer.
Will He delay in helping them?
This rhetorical question underscores God's faithfulness and timely intervention. While human perception may interpret delays, God's timing is perfect and purposeful. The question reassures believers of God's imminent response, echoing the sentiment found in 2 Peter 3:9, where it is stated that God is not slow in keeping His promise. Historically, the early church faced persecution, and this assurance would have been a source of hope. Theologically, it reflects the eschatological promise of Christ's return and the ultimate establishment of justice.
Persons / Places / Events
1. God
The ultimate judge and source of justice, who is attentive to the cries of His people.
2. His Elect
Refers to God's chosen people, those who have faith in Him and are committed to His ways.
3. The Parable of the Persistent Widow
The context of this verse, where Jesus tells a parable about a widow who persistently seeks justice from an unjust judge.
4. Unjust Judge
Represents earthly authorities who may be indifferent to justice, contrasting with God's righteous nature.
5. Day and Night
Symbolizes the continual and persistent prayers of the faithful.
Teaching Points
God's Justice is Certain
Unlike the unjust judge, God is righteous and will bring about justice for His people. Believers can trust in His perfect timing and wisdom.
The Power of Persistent Prayer
The verse emphasizes the importance of continual prayer. Believers are encouraged to remain steadfast in their petitions, trusting that God hears them.
Faith in God's Timing
While justice may seem delayed, God's timing is perfect. Believers are called to have faith and patience, knowing that God will act at the right time.
Encouragement in Trials
This verse offers hope to those facing injustice or hardship, reminding them that God is attentive to their cries and will not abandon them.
Living as God's Elect
As God's chosen people, believers are called to live in a manner that reflects their faith and trust in God's justice and righteousness.
(7) And shall not God avenge his own elect?--There is at first something which jars on us in this choice of an extreme instance of human unrighteousness as a parable from which we are to learn the nature and the power of prayer. It is not as it was with the Unjust Steward, for there, according to the true interpretation of the parable, the unrighteous man stood for those who were relatively, at least, themselves unrighteous. It is a partial explanation that our Lord presses home upon the disciples an a fortiori argument. If reiterated entreaties prevail with men, whose character and wills are set against them, how much more with God, in whom character and will anticipate the prayer? Even so, however, we have the difficulty that the idea of prayer as prevailing, at last, through manifold repetitions, seems at variance with the teaching that condemns vain repetitions, on the ground that our Father knows our necessities before we ask Him. (See Note on Matthew 6:7.) May we not think that here, as elsewhere, there is an intentional assumption by our Lord of a stand-point which was not His own, but that of those whom He sought to teach? Even His disciples were thinking of God, not as their Father, who loved them, but as a far-off King, who needed to be roused to action. They called on Him in their afflictions and persecutions, and their soul fainted within them, and they became weary of their prayers. Might not the parable be meant (1) to teach such as these that from their own point of view their wisdom was to persevere in prayer, and (2) to lead them to reconsider the ground from which they had started? And the one result would in such a case lead on almost necessarily to the other. Prayer hag a marvellous self-purifying power, and the imperfect thoughts of God in which it may have had its beginning become clearer as it continues. It is one of the ever-recurring paradoxes of the spiritual life, that when we are most importunate we feel most strongly how little importunity is needed.
Avenge his own elect.--Literally, work out His vengeance for, the Greek noun having the article. The "vengeance" is not, however, that of retaliation such as human passions seek for, but primarily the "vindication" of God's elect, the assertion of their rights, and includes retribution upon others only so far as it is involved in this. (Comp. the use of the word in Romans 12:19; 2Corinthians 7:11; Hebrews 10:30.) This is the first occurrence of the word "elect" in St. Luke's Gospel, but it begins to be prominent about this time in our Lord's teaching. (See Notes on Matthew 20:16; Matthew 24:22.) The "elect" are the disciples who being "called" obey the "call" (Romans 8:30). The further question, What leads them to obey? is not here in view. . . .
Verse 7. - And shall not God avenge his own elect, which cry day and night unto him? The Master tells us that God permits suffering among his servants, long after they have begun to pray for deliverance. But we are counselled here to cry day and night unto him, and, though there be no signor reply, our prayers shall be treasured up before him, and in his own good time they will be answered. Though he bear long with them. With whom does God bear long? With the wrong-doers, whose works and words oppress and make life heavy and grievous to the servants of God; with these who have no claim to consideration will God bear long. And this announcement gives us some clue to the meaning of the delay we often experience before we get an answer to many of our prayers. The prayer is heard, but God, in the exercise of mercy and forbearance, has dealings with the oppressors. It were easy for the Almighty to grant an immediate answer, but only at the cost often of visiting some of the oppressors with immediate punishment, and this is not his way of working. God bears long before his judgments swift and terrible are sent forth. This has ever been his way of working with individuals as with nations. Was it not thus, for instance, that he acted towards Egypt and her Pharaohs during the long period of the bitter Hebrew bondage? We who would he God's servants must be content to wait God's time, and, while waiting, patiently go on pleading, sure that in the end "God will avenge his own elect, which cry day and night unto him." Parallel Commentaries ...
Greek
{Will} not
οὐ (ou)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.
God
Θεὸς (Theos)
Noun - Nominative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.
bring about
ποιήσῃ (poiēsē)
Verb - Aorist Subjunctive Active - 3rd Person Singular
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.
justice for
ἐκδίκησιν (ekdikēsin)
Noun - Accusative Feminine Singular
Strong's 1557: (a) a defense, avenging, vindication, vengeance, (b) full (complete) punishment. From ekdikeo; vindication, retribution.
His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.
elect
ἐκλεκτῶν (eklektōn)
Adjective - Genitive Masculine Plural
Strong's 1588: From eklegomai; select; by implication, favorite.
who
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
cry out
βοώντων (boōntōn)
Verb - Present Participle Active - Genitive Masculine Plural
Strong's 994: To shout, call aloud, proclaim. Apparently a prolonged form of a primary verb; to halloo, i.e. Shout.
to Him
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.
day
ἡμέρας (hēmeras)
Noun - Genitive Feminine Singular
Strong's 2250: A day, the period from sunrise to sunset.
and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.
night?
νυκτός (nyktos)
Noun - Genitive Feminine Singular
Strong's 3571: The night, night-time. A primary word; 'night'.
Will He continue to defer
μακροθυμεῖ (makrothymei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3114: From the same as makrothumos; to be long-spirited, i.e. forbearing or patient.
their help?
ἐπ’ (ep’)
Preposition
Strong's 1909: On, to, against, on the basis of, at.
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