LECTURE XCII. LUKE XVIII. 1–8. "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 ?" THIS is the parable of the unjust judge and the importunate widow. Luke is the only evangelist who relates it. In expounding it, we shall follow the plan of carrying the practical application of its several parts along with us as we proceed. Our Lord seems to have spoken this parable in connection with the warnings he had given of his providential coming to destroy Jerusalem, as typical of his personal coming at the day of judgment, for both which events earnest and persevering prayer was to be considered as an important part of the preparation. This view of the connection is supported by the words with which this passage closes "Nevertheless, when the Son of man cometh, shall he find faith on the earth?" In many cases, the moral, or lesson, of Christ's parables is delayed till the conclusion; but here it is distinctly announced by the evangelist at the beginning: "And Jesus spake a parable unto them to this end, that men," or that they "ought always to pray, and not to faint." Observe here, first of all, the incumbency of prayer; it is a positive duty-men ought to pray. Reason requires it, and Scripture enjoins it. It is a proper acknowledgment of God's existence, perfections, providence, and grace. It furnishes an opportunity for thanksgiving for past favours, for confession of sin, and for supplicating every blessing we need, pertaining either to life or to godliness. To cast off prayer is to be given up to impiety, and lost to all that is excellent. Observe, farther, that this duty is universally binding; the rule is without exception-all men ought to pray. The law of God requires it universally; and let none presume to restrict the divine command, on the ground of any human theory, or on any pretence of exclusive privilege, or of false humility. Men of all stations and circumstances ought to pray. Men of all characters ought to pray. The unbelieving and ungodly ought to pray: they should pray that they may be converted and pardoned. Peter said to Simon the sorcerer, "Pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." It is true that it is impossible to pray aright without faith; still, however, men should pray as they can, that faith may be given to them. The believing and the pious ought to pray, and will pray, for they have, not only much to acknowledge, but much to ask, and they "have received the spirit of adoption, whereby they cry, Abba, Father." Again, we are here taught that men ought always to pray. The meaning is, not that they should be continually in the very act of prayer, for that is impossible; and if possible, would interfere with other duties which are expressly enjoined. But this teaches that we should, even with regard to the literal act of prayer, be very often engaged in it. We should have our stated and extraordinary seasons of prayer. We should actually pray on all suitable occasions. In this sense, we should always pray in secret, in the family, and in public. "As for me," says the Psalmist,* "I will call upon God; and the Lord shall save me. Evening and morning, and at noon, will I pray, and cry aloud; and he shall hear my voice.”- "Seven times a day do I praise thee." Silent, ejaculatory prayer ought also frequently to be used, when full and oral prayer cannot be made. We should be ready to engage in prayer whenever called to do so, and should watch for such opportunities. And besides all this, we should live in the spirit of prayer, habitually turning to the Lord in our minds, and cultivating a frame of dependence on him. Thus, as the apostle says to the Ephesians,† we shall be "praying always with all prayer * Ps. lv. 16, 17, cxix. 164. + Eph. vi. 18. and supplication in the Spirit, and watching thereunto with all perseverance and supplication." Still farther, "men ought always to pray, and not to faint." This may signify, either that they should not faint in prayer; or, that prayer is one of the best means of keeping them from fainting under trials. We are in danger of fainting in prayer, so as to discontinue it entirely, or to be discouraged and fall off in fervour, when it brings no sensible benefit, and the answer is long delayed. But we should persevere in the act of prayer, however trying our situation. We should "pray without ceasing." And we should also keep up a spirit of earnestness, and "continue instant in prayer. To persevere in earnest prayer is, also, one of the very best supports in time of trouble. "When my soul fainted within me," said Jonah, "I remembered the Lord; and my prayer came in unto thee, into thine holy temple." "I had fainted," says the Psalmist, "unless I had believed to see the goodness of the Lord in the land of the living. Wait on the Lord: be of good courage, and he shall strengthen thine heart; wait, I say, on the Lord." This persevering importunity is necessary as a proof of sincerity in prayer; for, he who asks any favour coldly, or soon desists, shows that he cares little whether he succeed or not. Job asks, "Will the hypocrite delight himself in the Almighty? will he always call upon God?" Such prayer as this is also necessary in order to success. Thus saith the Lord, by Jeremiah,* "Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart." Such prayer has, indeed, the express promise of being heard. "Knock, and it shall be opened unto you." But, let us proceed to consider how the certainty of the success of importunate prayer is taught and illustrated in this parable. "There was in a" certain "city a judge who feared not God, neither regarded man." "The God of Israel said, the Rock of Israel spake to David, He that ruleth over men must be just, ruling in the fear of God. And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth, by clear shining after rain." Of the great advantage of having upright magistrates and judges there can be but one opinion; nor can it be reasonably doubted that * Jer. xxix. 12. the surest foundation for that uprightness is laid in true religious principle. Other principles (such, for example, as what the world calls honour) may, and, no doubt, frequently do, produce the impartial exercise of justice; but, while every innocent feeling of that kind is left free to operate on the mind, religion, or the fear of God, directing the conscience, can alone secure impartial justice in all circumstances. This connection is stated in most of the passages of Scripture which relate to the subject. Thus, Moses' father-in-law said to him: "Thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens. And let them judge the people at all seasons. "And Jehoshaphat said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now, let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts." But this judge feared not God; he had no principle of religion to constrain him to exert himself to do justice to the lowly and the helpless. Neither did he regard man. This may signify that he neglected his duty to man, as well as his duty to God, as is commonly the case. But the meaning seems to be, that he did not care for the opinion of man. He was influenced neither by conscience, nor a regard to character; neither by religion, nor honour; neither by piety, nor policy. One who is in this state is justly considered as having arrived at a great pitch of worthlessness. This was the description of a most abandoned character with the heathen; thus, Dion Cassius says of the cruel and profligate emperor Vitellius, that "he neither regarded men nor the gods."+ A judge so impious, and so lost to feeling, must ever be one * Exod. xviii. 21. +2 Chron. xix. 6. * Ούτε των ἀνθρωπων, οὔτε των θεων ἐφροντιζεν· See also Odyss. xxii. 39, 40, 414, 415. Thucydides (book ii.) says of the Athenians, during the calamities of a plague, that neither the fear of the gods nor the law of men restrained them: Θεων δε φοβος, ἡ ἀνθρωπων νομος, οὐδ ̓ εἰσαπειργε. Quintilian says, a parricide must arrive at such a pitch of wickedness by a long course, and by contempt of the gods and of men: "Ad tantum nefas magnâ oportet serie parricida veniat, et per hominum deorumque contemptum ad ultimum nefas conscendat." of the greatest curses to a people. Well may all unjust judges (let us be thankful that such have very rarely appeared in this country) even though they be not so bad as is here described, tremble at the thought of having to appear themselves before the impartial tribunal of God the judge of all. On this description, we may remark, for our own instruction, that we should not be regardless of the opinion of others. It is true that we should not make human applause the rule, or motive, or end of our actions, but should follow the path of duty whether men commend or censure. Still, however, to be reckless of blame in doing wrong is positively sinful, and a proof of being on the way to ruin. "Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush; therefore shall they fall among them that fall; in the time of their visitation they shall be cast down, saith the Lord." Nay more, it is clearly our duty, while we have higher motives, to study to act so as to give no just cause of offence, or censure, to avoid the appearance, as well as the reality, of evil, and to stand well in the opinion of those whose good opinion is worth having. In the city where this unjust judge lived, "there was a widow, and she came unto him, saying, Avenge me of mine adversary." This woman appears to have been "a widow indeed." Not only had she lost her husband, but she had no near connexion, or kind friend, to espouse her cause; and, as it too often happens in similar cases, from human depravity, a certain avaricious and overbearing person had taken advantage of her bereaved and defenceless condition. to defraud and oppress her. The narrative supposes that her cause was good, and that it was only justice she sought. She went to the judge herself to crave his interposition, saying, "Avenge me of mine adversary." Our word, "avenge," conveys an idea stronger than what is here intended.* We cannot suppose that this good woman asked for any thing which could strictly be called vengeance, or revenge. "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord." The original word had here been better rendered, "vindicate me," or, "do me justice." She wished the judge to inquire into her cause, with the view of her getting her own, and being delivered from * Εκδικησον. |