At the outset, we would suggest that the chapter division here would better be placed between 18:8 and 9. Again, because of contextual connections, certain ideas belong with certain other ideas; placing chapter divisions between them distorts our ability to interpret well.

Luke 17:20 and following are clearly about Second Advent topics. We will also note that this parable makes reference (in 18:8) to the Second Advent. Connecting it to Chapter 17 seems helpful. However, 18:9, as we shall see, begins a parable and other subsequent material again dealing with the transfer from the Jewish Age into the Gospel Age.

The parable of the Importunate Widow is divided into four parts. (1) Verse 1 gives the reason for giving the parable. (2) Verses 2-5 tell a little story — not as history or prophecy, but strictly to make a point for subsequent application. (3) Verse 6 is Jesus’ stating that we should learn from what one character said. (4) Verses 7-8 tell us what we should learn from the parable.

18:1. The point of the parable is persistence in prayer without losing heart-reliance that it will be answered.

It should be noticed in advance that this parable may not be about generalized prayer requests, but rather about relief from injustices. Notice that the widow wants “legal protection” (18:3); we (verses 7, 8) want “justice.” It would be erroneous to think, or even to desire, that we will not suffer injustices. According to Peter, we were CALLED to experience injustices (I Peter 2:19-21). So, the thought seems to be that relief from them (or overrulings for them) can be obtained in whatever form the Lord might deem best.

This parable is addressed solely to the disciples. (The next one will be to the Pharisees.)

18:2. The little story appears to be entirely fictitious. It is strongly likely that we are not to identify the characters with anyone. We are merely to get a “life lesson” from the episode.

Thus, all the identities of the city, the judge, and the widow are immaterial.

The judge is described for us as having two characteristics. We are given these two characteristics not because we need to understand this judge, but rather because we do need to know that the story relies on outside influences’ not being factors. The action the judge takes will not be because of other people’s welfare or because of power over him. It is to provide a lesson for us. Consequently, he is said not to care what God thinks, nor to worry about the effects of his decisions on those in his jurisdiction. In one sense, we might think him “impartial.” But we would never consider him sympathetic to people or subject to superiors. He represents for us “the cold, hard facts” of what life has to offer.

With that much established, the second player in the drama is introduced.

18:3. “In that city” — in other words, in his jurisdiction — was a widow. This second character is a widow because a widow is traditionally one of the most powerless people around. We know this judge cannot be influenced by power above him or by sympathy for what is below him. The widow has neither thing on her side! But she does have, as we shall soon see, something on her side. (And it is that something which we need for the development of our new creatures.)

This verse shows us her fortitude. “She kept coming to him.”

Her request will be important to our lives as saints: “Give me legal protection from my opponent.”

18:4, 5. The judge doesn’t care a whit about the opponent or the widow. But there is one thing that the judge does care about. It seems to be his peace of mind! But we will see that it goes deeper than that. He confirms to us that his action to come has nothing to do with influence: “Even though I do not fear God nor respect man…”

THEN we see the lesson continue. “This widow bothers me!” To accomplish his own peace and something deeper, he grants her the legal protection she requested. But this surface explanation of his motivation missed a hidden point in the parable.

The NAS modifies the expression he uses. It says, “… lest by continually coming she wear me out.” But the margin says that the literal version is, “… she hit me under the eye!” This suggests that he was not only concerned about peace and quiet, but more importantly, that her omnipresence might give him the proverbial “black eye.” He might gain a reputation for not caring. Not caring is one thing; having a reputation for it is another!

That is the end of the parable as such. Its details don’t represent us; its lesson in persistence does pertain to us.

There is something about this story that we need to hear. The lesson is not obvious because WE are empowered; the widow was not. The judge was uncaring; our judge is not. Jesus wants us not to hear the story so much as he wants us to hear its peculiar lesson.

18:6. This verse seems so very innocent! We marked it as part 3 of this parable. Yet, on the surface, its import seems negligible. But it is a rather unique verse among all of the parables. It is of great significance.

It seems to be a connection between the parable and the application of the parable in verses 7 and 8. But, upon careful scrutiny, it isn’t a smooth connection. Look carefully:

“Hear what the unrighteous judge said.” Jesus is referring back to something in verses 4 and 5. Before Jesus gives us the lesson which verse 1 stipulated, he is giving some other (rather obscure) lesson. What did the unrighteous judge say? Jesus implies that it is very important.

We have commented on the literal translation of verse 5 as found in the margin. THAT seems to be the words to which Jesus refers. How strange! The “unrighteous judge” said that if he didn’t help the widow, HE WOULD HAVE A PROVERBIAL BLACK EYE.

If we think back to the days of Moses, we may well find the necessary clue to the meaning of these words. When God wanted to obliterate Israel and begin a new nation from Moses, Moses argued that the surrounding nations would give God a bad name because he gave up on His people.

With this in mind, we can explain Luke 18:6 and see how it connects the parable with the application verses. If God would treat His saints like the “unrighteous judge” treated the widow, God would have “a black eye.”

Well! In the eyes of the world during the Gospel Age, THAT IS WHAT HAPPENED! The world has looked at true Christians and has concluded that God has not given them “protection from [their] opponents.” God has a “black eye” in the sight of the world. But it is Jesus’ intent in verses 7 and 8 to tell us that that is not true — and to explain what has happened and why.

A Side Lesson

A short reflection is here profitable. The parable had not openly accused the judge of being “unrighteous.” But Jesus says he is (verse 6). This teaches us clearly that an uncaring attitude IS unrighteous. It need not be influenced by power; it need not be cajoled by threats of seeming sympathy. It is the NOT CARING that is here defined as unrighteousness.

18:7, 8. These verses draw on the parable to teach us about PERSISTENCE IN PRAYER and PERSEVERANCE IN COURAGE. Those two things we recall from verse 1 as being the purpose of this lesson.

These verses are a CONTRAST to the parable. It is Jesus’ contention that if the UNCARING judge gave the desired relief, can we dare think that God (Who has made us His elect) will delay to send relief when He sees our honest persistence (“day and night”)?

In harmony with Romans 8:28, God will work all things for our good — not because we irritate Him, and not because He doesn’t want a “black eye;” — but because we are His cherished work in progress.

We might quickly ask, if He is so concerned, why must we (as the parable suggests) have to persevere and not lose courage? There can be only one reason! It is to our benefit that we maintain constant and continued communication with our Father for the sustenance and strength of our embryo new creatures. It is to our benefit that we continue to trust when we cannot trace. No other explanation seems possible. That is the point of the parable.

The Big Overriding Lesson

As verse 8 concludes, we see an age-long perspective to this lesson. We might only apply the parable to our personal experiences. But Jesus tells us more. In paraphrase:

These concepts of “pray without ceasing,” of “watching” and of “never doubting” will so impress those who use them that they will rejoice in them — not worry that the requests must be repeated nor that the answers may seem delayed.

BUT:

By the time the Second Advent arrives, those who do accept and practice this advice will be so much in a minority that one will wonder if this faith yet exists on earth.

Suddenly, the parable has become prophetic! It began by admonishing persistent prayer and faith in the outcome. It ends by saying that this practice will nearly disappear! What a lesson for us in the “Harvest.”

This might well suggest to us that we who live in a day when justices are demanded by everyone, will find this particular trial of not getting justice for ourselves even stronger than during the age. But the solution will be what it always has been: Ask your Father; don’t give up; “He will bring about justice” for us — and that, SPEEDILY!

A short summary of this complex passage is in order. First, even in the uncaring world, persistence can shame the world into providing some needed relief. Second, God will perhaps LOOK uncaring to those who don’t understand.

Third, God does care for us INTENSELY, but He cannot openly reveal that care without compromising faith as the test of the age. Fourth, despite God’s hidden relief for us, He insists that our persistence in request and our perseverance in trust is good for our success in the spirit. Fifth, this INVISIBLE aid He provides will mean that VERY FEW by the end of the age will even believe that it exists.