Perseverance In Prayer
Preaching
The Parables Of Jesus
Applications For Contemporary Life
Then Jesus told them a parable about the need to pray always and not to lose heart. He said, "In a certain city there was a judge who neither feared God nor had any respect for people. In that city there was a widow who kept coming to him and saying, 'Grant me justice against my opponent.' For a while he refused; but later he said to himself, 'Though I have no fear of God and no respect for anyone, yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.' " And the Lord said, "Listen to what the unjust judge says. And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes will he find faith on earth?"
Theme
Christianity's summons to prayer, the primary means to foster our relationship with God, is fundamental to our common call to holiness. We pray to God for many things and in all sorts of situations and ways, but the most important idea is that we pray. The hustle and bustle of contemporary life and the many demands that life places upon us challenge our priorities for the time and energy we possess. Additionally, the desire for instant answers and immediate results challenges our sensibilities as to the value of something as ill defined and poorly quantified as prayer. Yet, the parable of the unjust judge tells us that we must persevere in prayer, never losing hope, for only in this way can we reach our goal and find peace with the Lord.
Spiritual Food For The Journey
Over a dozen years ago I had the privilege to minister one day per week in a hospital as a member of the pastoral care staff. Each Wednesday I would go to the hospital and receive my assignments. I was generally asked to visit patients in the oncology ward, but on one occasion I was sent to a general patient floor where one may encounter all manner of physical problems and ailments. The nun in charge of the floor directed me to a room where the patient was a young man of 21 years, who only twelve hours earlier had been a healthy and strong athlete, but now, after a motorcycle accident, was paralyzed from the neck down. The prognosis for recovery was not good.
When I entered the room I saw several family members who were in a circle around the bed in which the young man lay. I could see that his head was held in place with an ugly metal brace; there was no movement from his body. Despite the number of people in the room there was total silence. As I had learned from previous experience and training, the patient and the family were in the stage of denial. For them the accident was all a bad dream; it never occurred. There was, therefore, nothing to say. My desire to minister to the young man and his family was strong, yet it was clear that I did not possess the words or actions that could in any way change the situation, right the apparent wrong, or elicit a response that in any way would lift the burden that was felt by the collective group. It was one time in my life that I felt completely helpless and totally at the mercy of the situation. Since there was nothing I could say or do that would help at the time, I simply remained in the room for some time and shared the silence with the people. But there was one additional thing that allowed me to stay silent and simply be present -- I was in constant prayer. It was the first time in my life that I knew that the only answer was to pray and to keep at it; nothing else would do at the time.
The sense of helplessness which I felt in that hospital room is an experience we have all had at different times in our lives. Sometimes our response to a difficult situation is to do all that we can, believing that some response is better than none. Other times we become frustrated and give up in despair. Still more times we feel uneasy, because simply to pray and be present seems to be such an inadequate response. The most important lesson that can be derived from such experiences of inadequacy is that we must depend completely on God and voice that dependence in prayer. We must feel the need to pray and to be persistent in this effort. Only through our perseverance in prayer will we be able to deal with the situations that seem most challenging or troublesome.
Jesus introduces the parable of the unjust judge by saying that it was told as a lesson on the need to be persistent in prayer. When situations appear to be hopeless, it is then most especially that we must turn to God and earnestly pray. Anger at God, disbelief in what has happened, or a sense of resignation to fate can be common responses to difficult situations, but a persistent attitude and an equally resolute desire to be in communion with God through prayer can be more positive reactions to the challenges placed before us. The widow was persistent in her claims and eventually the judge ruled in her favor. God listens to our needs and will bring us home, but we need to be persistent in our call to God. Let us, therefore, reflect upon our response to God's challenge to pray, seeking ways to answer the call more fully, as we journey daily toward the Lord and the promise of eternal life.
Application Of The Parable To Contemporary Life
Sermon Openings
1. Ludwig van Beethoven is well known as one of the world's greatest composers. His symphonies, piano and violin concertos, overtures, and even his one opera, Fidelio, are standards in the musical repertoire of major symphonic orchestras. The composition of the Missa Solemnis, one of Beethoven's lesser known works, has an interesting history and is a rather unique story of perseverance. Beethoven, although baptized, was not a regularly practicing Christian. Nevertheless, an inner voice, the Spirit of God, told him that he needed to produce a master work in the Church music genre. Beethoven's first effort along these lines was in 1803, relatively early in his career. He composed an oratorio, Christ on the Mount of Olives. The work received a relatively cool reception at its premier. It was played on one other occasion but was then promptly forgotten, even to this day. The master's second effort in Church music came in 1807 at the beginning of his most productive and successful period. The Esterhazy family, a royal patron of Beethoven, had commissioned a Mass. Beethoven got behind in the composition of the Mass and only finished a few days before the scheduled performance. With little time to practice, rehearsals went badly and the premier performance was a disaster. People in attendance laughed openly at the errors made by both musicians and singers. Beethoven felt ridiculed. He removed the score of the Mass and hid it away. Only five years later, after being encouraged by his friends, did Beethoven have the score published.
It was more than ten years before Beethoven again attempted to compose Church music. In 1818 it was announced that Beethoven's longtime friend and supporter, Archduke Rudolf of Austria, was to be raised to the episcopacy. Beethoven wanted to write a great Mass to celebrate the event. Most people who have studied Beethoven's life, including his most famous biographer, Alexander Thayer, have concluded that the great master was totally deaf by this time in his life. Can any of us imagine trying to compose great music and being able to hear the notes only as a memory in our brain? Combining this great obstacle with the fact that his first two efforts in Church music had not been well received, it is wonder that Beethoven was able to continue at all.
The composition of the Missa Solemnis took five years. Several things complicated matters for Beethoven. He had family difficulties, especially a nasty custody battle over his nephew Karl. Additionally, Beethoven was writing his famous Ninth or Chorale Symphony simultaneously. Beethoven never gave up, however; he was a driven man.
Finally in May, 1824, the Mass was premiered along with the Ninth Symphony in a grand concert in Vienna. The symphony was a rousing success, although the deaf Beethoven hardly realized the applause of the audience. The Mass was received with less enthusiasm. Fortunately, through a patron, the Mass was performed by itself one week later; the reception on this occasion was much better. Over the years the Missa Solemnis has become a standard in the musical repertoire. Some musicologists call it Beethoven's magnus opus. Ludwig van Beethoven had beaten the odds. He had accepted an unwanted task and through perseverance produced magnificent music in completion of God's task.
The story of the composition of the Missa Solemnis illustrates how a person, when given an undesired task, can, through perseverance, come out on top. The parable of the unjust judge presents a similar message.
2. Once upon a time there was a Muslim Emperor named Akaba. He was a good and just ruler, but like all people he needed time for rest and relaxation. One day he took some servants and went out to hunt. All day they searched for game, but they did not even see a glimpse of a deer or other wild game. The emperor became frustrated; he found little relaxation and began to take out his discouragement on those in his retinue.
The time for prayer arrived and like all good Muslims the emperor dismounted his horse and together with others in his party knelt, facing east, and began to pray. Akaba, however, had a lot on his mind: the worries of the kingdom, his desire to go home with a good deer, and his need for contentment before he went back to face the rigors of his daily life. He was also thinking how infrequently he was able to get away from his daily tasks and how Allah was not providing him with game on this day.
At the same time as these events were happening, an older married woman, who lived deep in the forest, was very worried about her husband, who had gone into the woods on a walk. She loved him dearly and was quite concerned that something had happened to him. Just as Akaba and his servants were kneeling down to pray she began to run through the forest in search of her husband. Frantically she ran and without much thought, concern, or vision managed to fall over the emperor who was bent over in prayer. Annoyed at this incident Akaba ordered some servants to run after the woman and bring her back. In the meantime she found her husband and was overjoyed.
The women was found and brought to the emperor who addressed her sternly about her apparent carelessness. The woman, however, was not cowed by the emperor's words and responded, "What were you doing on the ground in the first place?" He told her, "I was saying my prayers." But she replied, "You were saying your prayers, facing to the east, and praying to the Great Lord of the Universe and you noticed that I fell over you? I was searching for my husband, whom I dearly love, and thus did not notice you. But if you had been more fervent in your prayers and more attentive to the Lord of the Universe, you would not have noticed that someone had fallen over you."
The emperor listened to the woman and was rather embarrassed at what she said. In fact, he honored her with gifts and sent her home to be with her husband. From then on whenever the emperor prayed he was not concerned with anything but Allah and whenever anyone asked him where he learned to pray he told them that a simple peasant woman who loved her husband had taught him how to love the Lord of the Universe and what prayer was all about.1
The story of the emperor and the old woman presents a message that is quite similar to that of the parable of the unjust judge: we need to persevere and be fervent in our prayer. We are challenged in our busy lives to be persistent in our daily conversation with God, to keep at it whether it is easy or difficult, convenient or inconvenient.
Points Of Challenge And Questions To Ponder
1. The necessity of prayer for people of faith is absolute. How faithful are we to daily prayer? Do we set aside time each day to converse with God? What priority do we set in our day to be in communication with the Lord?
2. When problems arise or tragedy strikes it is natural to pray, but are we content to pray only when we perceive our need for God? Do we pray in thanksgiving for the day, its opportunities, and even its difficulties? Do we take the time to praise God for who God is or must we be prompted to give glory to the Father?
3. Are we people who give up too easily when tasks become difficult or problems arise? Do we think that any task is worthy of only so much of our effort and we will not do anything extra? Do we become frustrated and give up when things don't work out as we planned?
4. Are we fair and honest in our dealings with others? Do we seek to do only the minimum in hopes that people will go away and leave us alone? Do we become mad when others "hound" us seeking their just due?
5. Do we use the authority given to us wisely and for the betterment of all? Do we lord it over others simply because we are in an advantageous position? Do we listen when others ask questions, seek assistance or call us to task for what we have done? Do we believe ourselves too good to listen and judge rightly?
Exegesis And Explanation Of The Parable
Luke 18:1-8 comprises the parable of the unjust servant (vv. 2-5) application of the parable (vv. 6-8) and an introduction (v. 1) which describes the reason the parable was proclaimed. Some scholars understand this pericope as one of a triad of "Parables of Granted Request," the other two being the importunate neighbor (Luke 11:5-8), and the son's request (Luke 11:11-13). All three, in different ways, depict the approach by prayer to the throne of God.
The theme of prayer is significant in Luke and serves many functions. The evangelist notes Jesus' withdrawals for prayer in 3:21, 5:16, 6:12, 9:18, 28-29, 22:39-45, 23:34, 46 and records the Lord's teaching on prayer in 6:28, 11:1-13, 19:9-14, 19:46, 20:47, 22:40, 46. Luke 18:1-8 assumes an audience that has been taught to pray, but has been experiencing persecution and hardship and as a result has begun to lose heart. By Luke's day, much time had passed since Jesus taught his disciples to pray, with the consequent loss of faithfulness and enthusiasm. While, as discussed below, the parable may call attention to God's responsiveness to the widow, as an exemplar of the poor and oppressed, and to her persistence, Luke interprets the parable, verses 2-5, as a call to prayer.
The parable of the unjust judge serves as a transition between the discourse on the coming of the Son of Man which precedes it and the parable of the Pharisee and the tax collector which follows it. References to "Son of Man" in 17:22, 24, and 30 connect with the question of verse 8, "And yet when the Son of Man comes, will he find faith on the earth?" Links with material that follows the parable are also evident. The parable of the Pharisee and the tax collector (Chapter 18 in this volume) concerns prayer and plays on the contrast between the status of the Pharisee and the tax collector, just as the parable of the unjust judge turns on the disparity in power between the judge and the widow.
In structure and theme, the parable of the unjust judge is a twin of the parable of the neighbor in need (Luke 11:5-8). Both are used to illustrate the importance of persistent prayer, feature a person in need who persistently presses a request, and call for reasoning from the lesser to the greater: If a neighbor or unjust judge will respond to an urgent or repeated request, then will not God also respond to those who are in need.
Some scholars prefer to demonstrate the connection between this pericope and the parable of the dishonest manager (Luke 16:1-8). In both parables someone dishonest is recommended as a model for Christian conduct. The manager was dishonest but is commended for his shrewdness; the judge is dishonest, but is used (many scholars believe) as a symbol of God (verse 6), where a comparison is at least implied. Some question the image of God that Luke proposes, but concentration on such ideas misses the main emphasis of the two parables.
Scripture exegetes, conjecturing on the origins of this tale, have demonstrated a connection between this parable and legal proceedings discovered at an archeological dig near the city of Nisbis in ancient Mesopotamia. The record speaks of a Kadi or judge who, seated on a pile of cushions, used to receive bribes from his underlings in order to influence his judgment of cases. One day a poor woman kept pestering him, crying out that she should receive justice. After some time the Kadi asked what she wanted. The woman responded that her son had been conscripted and she was being compelled to pay tax on land which she, due to the loss of her son, was now unable to cultivate. After several questions, the judge ruled in her favor.
The connection of this parable with ancient texts and records is also manifest in the concept of divine justice articulated by Sirach (35:15-17, 22-23) in the Hebrew Scriptures. "For the Lord is the judge, and with him there is no partiality. He will not show partiality to the poor; but he will listen to the prayer of one who is wronged. He will not ignore the supplication of the orphan, or the widow when she pours out her complaint ... Indeed, the Lord will not delay, and like a warrior will not be patient until he crushes the loins of the unmerciful and repays vengeance on the nations."
In order to appreciate fully the force of this parable one must understand the social status and religious duties involved with the roles of judge and widow in Hebrew society during the time of Jesus. Judges were charged with the responsibility of hearing complaints fairly and impartially, a duty that was all the more significant because they adjudicated cases without the benefit of a jury. Deuteronomy (1:16-17) presents Moses' charge to judges: "I charged your judges at that time: 'Give the members of your community a fair hearing, and judge rightly between one person and another, whether citizen or alien. You must not be partial in judging: hear out the small and the great alike; you shall not be intimidated by anyone, for the judgment is God's. Any case that is too hard for you, bring to me, and I will hear it.' " The duty of a judge was to maintain harmonious relations and adjudicate cases between members of Jewish society. Within the covenant community, therefore, a judge was to declare God's judgment and establish peace among God's people.
The role of widows was equally clear in Hebrew society. Widows were traditionally figures of misfortune, as related in the Scriptures, and were often victims of unscrupulous dealings. (See Deuteronomy 24:17, 27:19, Job 24:2, 21, and Isaiah 10:2 as examples.) Widows were deprived of the support of a husband's estate, which passed on to the deceased man's sons or brothers. Thus, disputes between widows and orphans were common (Psalms 82:3-4, Jeremiah 5:28-29). The sad state of widows gained them a place of honor in the early Church. The Pastoral Epistles, for example, document the Church's effort to care for widows, characterizing the widow as one who has set her hope on God and prays constantly (1 Timothy 5:5).
The prominence of widows in Luke and Acts is especially striking. Anna, the widow who greeted Mary and Joseph in the Temple, is noted by the evangelist to be one who worshiped and prayed night and day. At the outset of Jesus' ministry, Luke has the Lord recall Elijah's assistance to the widow of Sidon. Luke also makes it clear that the mother of the man whom he raised from the dead at Nain was a widow. Luke records Jesus' condemnation of those who "devour widow's houses" (20:47), and he commends the widow who placed two copper coins in the Temple treasury (21:1-3). In Acts Luke describes how food was distributed to widows of Hellenists (6:1-6) and notes the presence of widows in the raising of Dorcas to life (9:39, 41).
Understanding Luke's high regard for widows, it is clear in this case that the judge is completely unfit for his position. The evangelist provides a direct characterization of the judge, creating tension when the magistrate does not act as people would expect him to do. Many scholars point out that the judge in this case could not have been Jewish for several reasons. All ordinary disputes were taken before the elders and not into the public courts at all. If, under Jewish law, a matter was taken to arbitration, one man could not constitute a court. There were always three judges, one chosen by the plaintiff, one by the defendant, and one independently appointed. Thus, as Luke describes the case, the judge must have been a paid magistrate who worked for Herod or the Romans. Such judges were notorious and were popularly known as Dayyaneh Gezeloth, meaning robber judges.
The unjust judge's failure to fear God or be concerned about the needs of others establishes him as the antithesis of God's justice and compassion for the oppressed. If even an arrogant judge will eventually respond to a widow, then how could one doubt that God will vindicate such "little ones" against those who inflict hardship upon them or fail to do what is in their power to ease their plight? The way of the kingdom, therefore, calls for priorities based on compassion.
Commentators are divided on the motivation for the unjust judge's act on the widow's behalf. Some believe that a literal translation can be used. These exegetes believe the words, "so that she may not come and strike me under the eye," to be a literal slap or blow to the face. The expression can also be seen metaphorically, however. Such a translation would state, "so that she may not wear me out by continually coming." Most scholars today prefer the metaphorical translation. Debate also rages on why the judge delayed his action. Some conjecture that he was waiting for a bribe; others believe that he preferred to respond to the widow's more powerful enemy, hoping to curry his favor. His actions, whatever the motivation, confirm Jesus' characterization of him as one who has no fear of God or regard for others.
Interpretations of this parable are multiple, but all seem to find their context within the delay experienced by the Christian community in its anticipation of the Parousia. Scholars suggest that Luke placed this parable as a response to an exhortation to pray to encourage people as they waited for Christ's return. The parable in this way serves as a concluding illustration to Luke 17:22-37 and teaches that the Son of Man will certainly come, even if there is an apparent delay. Luke's point to his readers is that Jesus foresaw an interval between his death and ascension and his glorious return. During that interval Jesus was telling his followers to persevere in the faith, like the widow, whose persistence bore fruit. The parable thus gives a glimpse of God's reign where the oppressed are vindicated.
While commentators disagree on the relation of the parable (vv. 2-5) to verses 6-8, most believe that the latter verses demonstrate how to apply the parable to the present situation. Some scholars say that the application is an allegory. God is introduced in verses 7 and 8 so the reader can see that the new attitude of the judge is God-like. Not only does God hear the petition of the widow, but acts with haste to assist. Thus, God vindicates his chosen ones who cry out to him day and night. Commentators go further and say that more allegory is present in verse 8b where Luke relates the need to pray always, verse 1, to Christian faith. Mention of the Son of Man coming relates the allegorized parable to the preceding eschatological instruction about the days of the Son of Man. Luke's rhetorical question implies that such faith will not be found when the Son of Man arrives unless his disciples have learned the need to pray always. Some scholars state that Jesus' question is a way to tell his disciples that they must persist in faith in spite of continual opposition and rejection and that God in his own time will grant the request.
Another significant interpretation of this parable is the lesson it provides on prayer and faith. The question of verse 7, "And will not God grant justice to his chosen ones who cry to him day and night?" confidently assumes an affirmative answer. The second question, "Will he long delay in helping?" suggests the imminence of the Lord's coming to vindicate the elect against their oppressors. Thus, from an assurance of God's care for the "little ones" (17:2) to a lesson on prayer, to an affirmation of God's vindication of the elect, Luke turns this parable around and brings forth from it a question regarding faith. In order to answer affirmatively the reader must be ready to profess a faith like that of the persistent widow who demands justice and the pious widow who prays day and night.
Context Of The Parable
Context In The Church Year
Saint Paul's exhortation to the to "pray always" (1 Thessalonians 5:17) is advice that the apostle must have received from Jesus. As a Pharisee, Saul of Tarsus found himself in an advantageous position to persecute the new Christian way and he zealously went about his work. When God called him on the road to Damascus and he became dependent on others, Paul initiated his transformation, not only to Christianity, but to his total dependence on God. Blinded through his encounter with Jesus, Paul began to realize that he needed the Lord, not simply to tell him who might assist him in his time of need, but more generally along every mile of the journey of life. Paul understood that prayer, how human beings communicate with God, would be the primary vehicle to keep close to the Lord and walk in his ways.
Christians need to pray daily, but the rigors of life always vie for our attention, often winning the battle in securing our time and effort. When we want something we seem to keep at it until we achieve our goal, but can the same thing be said for the way we approach prayer? Are we as rigorous, scrupulous, and conscientious about our daily conversation with the Lord as we are with the other matters and concerns of life?
The parable of the unjust judge, told by Jesus to exhort his disciples to persevere in prayer, presents a timeless message of our need for God. As the widow demonstrated perseverance in her dispute with the judge, so must we show equal diligence and constancy in our daily walk by prayer with the Lord Jesus. Perseverance will be rewarded, not when we want, but in the manner which God has decided. As Paul learned to depend on God to strengthen him for his Herculean task of evangelizing the peoples of the Mediterranean, so we must place our hope and confidence in God, every day of our lives. God's message to pray always and never lose heart must be our daily task as we journey to Jesus and eternal life.
Context With Other Gospels
The parable of the unjust judge is unique to Luke and thus most commentators believe its origin is in the "L" source. Although the specifics of this pericope are found in Luke alone, the two principal themes of prayer and persistence are common to all the Gospels. Both the Synoptics and John provide numerous incidents where Jesus is found in prayer or exhorts his followers to pray. Persistence is also a recurring concept in the Gospels. This is most notable in Luke 11:1-13, discussed in chapter 8 of this volume. Jesus constantly challenges his followers not to lose hope when hard times come, but rather to continue at the task of building God's kingdom in our world. Thus, while unique to Luke, the message of the parable of the unjust judge is presented widely by all the Gospel evangelists.
Context With First And Second Lessons
First Lesson: Genesis 32:22-31. Jacob, the younger son of Isaac and Rebecca, yet the one who was the inheritor of the promise of God, found himself in an odd situation in wrestling with a messenger of the Lord. Jacob was strong and it became clear that the messenger could not prevail over his earthly opponent. Thus, the visitor struck Jacob in the hip. Still, Jacob would not give up in his battle with the man until a blessing was secured. This came in the form of a change of name; Jacob would hence be known as Israel, "for you have striven with God and with humans, and have prevailed."
Jacob was like the widow in the parable of the unjust judge; he refused to give up until he received his just due, in this case a blessing. Perseverance is necessary in every aspect of life. We cannot give up when the going gets tough, but rather, must re-double our efforts during hard times in order to reach our objectives and goals. Like Jacob we wrestle, generally not physically, but psychologically with all sorts of problems. If we work hard, then we will one day achieve our end, but it will not come without perseverance. Jacob's battle with the messenger of God and the widow's argument with the corrupt judge challenge us to be persistent in our efforts, never give up, and in the end achieve our ultimate goal, eternal life with God.
Second Lesson: 2 Timothy 3:14--4:5. The Pauline author of 2 Timothy provides a strong exhortation to his readers to work hard and never give up on the task at hand. Using the Sacred Scriptures as a guide, the author states, "Be persistent whether the time is favorable or unfavorable; convince, rebuke, and encourage, with the utmost patience in teaching." He goes on to say, "Be sober, endure suffering, do the work of an evangelist, carry out your ministry fully." Clearly the author is telling his readers that life's tasks, especially those that are geared toward ministry to God's people, will not always be easy and the situation may not be to our liking, but one is to keep to the task, whether easy or difficult, in favorable or unfavorable conditions.
The persistence of the widow in her battle with the unjust judge was, in the end, that which brought restitution of her claim. Nothing would have been resolved had not the woman kept to the task, been persistent in her claim, and refused to take no for an answer. The widow understood what the author of 2 Timothy is saying and she applied it to her life.
We must be as persistent in all of our tasks, but most especially in our relationship with God. We must pray and do what is necessary to foster our relationship, whether it is convenient or inconvenient, whether we have lots of time or apparently none at all. Since God never gives up on us, we must be equally fervent in our quest for God. If we give up, if we lose our energy for the task, we will be lost, but if we are persistent we will gain the goal of life with Christ forever.
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1. Paraphrased from Megan McKenna, Parables: The Arrows of God (Maryknoll, New York: Orbis Books, 1994), pp. 98-100.
Theme
Christianity's summons to prayer, the primary means to foster our relationship with God, is fundamental to our common call to holiness. We pray to God for many things and in all sorts of situations and ways, but the most important idea is that we pray. The hustle and bustle of contemporary life and the many demands that life places upon us challenge our priorities for the time and energy we possess. Additionally, the desire for instant answers and immediate results challenges our sensibilities as to the value of something as ill defined and poorly quantified as prayer. Yet, the parable of the unjust judge tells us that we must persevere in prayer, never losing hope, for only in this way can we reach our goal and find peace with the Lord.
Spiritual Food For The Journey
Over a dozen years ago I had the privilege to minister one day per week in a hospital as a member of the pastoral care staff. Each Wednesday I would go to the hospital and receive my assignments. I was generally asked to visit patients in the oncology ward, but on one occasion I was sent to a general patient floor where one may encounter all manner of physical problems and ailments. The nun in charge of the floor directed me to a room where the patient was a young man of 21 years, who only twelve hours earlier had been a healthy and strong athlete, but now, after a motorcycle accident, was paralyzed from the neck down. The prognosis for recovery was not good.
When I entered the room I saw several family members who were in a circle around the bed in which the young man lay. I could see that his head was held in place with an ugly metal brace; there was no movement from his body. Despite the number of people in the room there was total silence. As I had learned from previous experience and training, the patient and the family were in the stage of denial. For them the accident was all a bad dream; it never occurred. There was, therefore, nothing to say. My desire to minister to the young man and his family was strong, yet it was clear that I did not possess the words or actions that could in any way change the situation, right the apparent wrong, or elicit a response that in any way would lift the burden that was felt by the collective group. It was one time in my life that I felt completely helpless and totally at the mercy of the situation. Since there was nothing I could say or do that would help at the time, I simply remained in the room for some time and shared the silence with the people. But there was one additional thing that allowed me to stay silent and simply be present -- I was in constant prayer. It was the first time in my life that I knew that the only answer was to pray and to keep at it; nothing else would do at the time.
The sense of helplessness which I felt in that hospital room is an experience we have all had at different times in our lives. Sometimes our response to a difficult situation is to do all that we can, believing that some response is better than none. Other times we become frustrated and give up in despair. Still more times we feel uneasy, because simply to pray and be present seems to be such an inadequate response. The most important lesson that can be derived from such experiences of inadequacy is that we must depend completely on God and voice that dependence in prayer. We must feel the need to pray and to be persistent in this effort. Only through our perseverance in prayer will we be able to deal with the situations that seem most challenging or troublesome.
Jesus introduces the parable of the unjust judge by saying that it was told as a lesson on the need to be persistent in prayer. When situations appear to be hopeless, it is then most especially that we must turn to God and earnestly pray. Anger at God, disbelief in what has happened, or a sense of resignation to fate can be common responses to difficult situations, but a persistent attitude and an equally resolute desire to be in communion with God through prayer can be more positive reactions to the challenges placed before us. The widow was persistent in her claims and eventually the judge ruled in her favor. God listens to our needs and will bring us home, but we need to be persistent in our call to God. Let us, therefore, reflect upon our response to God's challenge to pray, seeking ways to answer the call more fully, as we journey daily toward the Lord and the promise of eternal life.
Application Of The Parable To Contemporary Life
Sermon Openings
1. Ludwig van Beethoven is well known as one of the world's greatest composers. His symphonies, piano and violin concertos, overtures, and even his one opera, Fidelio, are standards in the musical repertoire of major symphonic orchestras. The composition of the Missa Solemnis, one of Beethoven's lesser known works, has an interesting history and is a rather unique story of perseverance. Beethoven, although baptized, was not a regularly practicing Christian. Nevertheless, an inner voice, the Spirit of God, told him that he needed to produce a master work in the Church music genre. Beethoven's first effort along these lines was in 1803, relatively early in his career. He composed an oratorio, Christ on the Mount of Olives. The work received a relatively cool reception at its premier. It was played on one other occasion but was then promptly forgotten, even to this day. The master's second effort in Church music came in 1807 at the beginning of his most productive and successful period. The Esterhazy family, a royal patron of Beethoven, had commissioned a Mass. Beethoven got behind in the composition of the Mass and only finished a few days before the scheduled performance. With little time to practice, rehearsals went badly and the premier performance was a disaster. People in attendance laughed openly at the errors made by both musicians and singers. Beethoven felt ridiculed. He removed the score of the Mass and hid it away. Only five years later, after being encouraged by his friends, did Beethoven have the score published.
It was more than ten years before Beethoven again attempted to compose Church music. In 1818 it was announced that Beethoven's longtime friend and supporter, Archduke Rudolf of Austria, was to be raised to the episcopacy. Beethoven wanted to write a great Mass to celebrate the event. Most people who have studied Beethoven's life, including his most famous biographer, Alexander Thayer, have concluded that the great master was totally deaf by this time in his life. Can any of us imagine trying to compose great music and being able to hear the notes only as a memory in our brain? Combining this great obstacle with the fact that his first two efforts in Church music had not been well received, it is wonder that Beethoven was able to continue at all.
The composition of the Missa Solemnis took five years. Several things complicated matters for Beethoven. He had family difficulties, especially a nasty custody battle over his nephew Karl. Additionally, Beethoven was writing his famous Ninth or Chorale Symphony simultaneously. Beethoven never gave up, however; he was a driven man.
Finally in May, 1824, the Mass was premiered along with the Ninth Symphony in a grand concert in Vienna. The symphony was a rousing success, although the deaf Beethoven hardly realized the applause of the audience. The Mass was received with less enthusiasm. Fortunately, through a patron, the Mass was performed by itself one week later; the reception on this occasion was much better. Over the years the Missa Solemnis has become a standard in the musical repertoire. Some musicologists call it Beethoven's magnus opus. Ludwig van Beethoven had beaten the odds. He had accepted an unwanted task and through perseverance produced magnificent music in completion of God's task.
The story of the composition of the Missa Solemnis illustrates how a person, when given an undesired task, can, through perseverance, come out on top. The parable of the unjust judge presents a similar message.
2. Once upon a time there was a Muslim Emperor named Akaba. He was a good and just ruler, but like all people he needed time for rest and relaxation. One day he took some servants and went out to hunt. All day they searched for game, but they did not even see a glimpse of a deer or other wild game. The emperor became frustrated; he found little relaxation and began to take out his discouragement on those in his retinue.
The time for prayer arrived and like all good Muslims the emperor dismounted his horse and together with others in his party knelt, facing east, and began to pray. Akaba, however, had a lot on his mind: the worries of the kingdom, his desire to go home with a good deer, and his need for contentment before he went back to face the rigors of his daily life. He was also thinking how infrequently he was able to get away from his daily tasks and how Allah was not providing him with game on this day.
At the same time as these events were happening, an older married woman, who lived deep in the forest, was very worried about her husband, who had gone into the woods on a walk. She loved him dearly and was quite concerned that something had happened to him. Just as Akaba and his servants were kneeling down to pray she began to run through the forest in search of her husband. Frantically she ran and without much thought, concern, or vision managed to fall over the emperor who was bent over in prayer. Annoyed at this incident Akaba ordered some servants to run after the woman and bring her back. In the meantime she found her husband and was overjoyed.
The women was found and brought to the emperor who addressed her sternly about her apparent carelessness. The woman, however, was not cowed by the emperor's words and responded, "What were you doing on the ground in the first place?" He told her, "I was saying my prayers." But she replied, "You were saying your prayers, facing to the east, and praying to the Great Lord of the Universe and you noticed that I fell over you? I was searching for my husband, whom I dearly love, and thus did not notice you. But if you had been more fervent in your prayers and more attentive to the Lord of the Universe, you would not have noticed that someone had fallen over you."
The emperor listened to the woman and was rather embarrassed at what she said. In fact, he honored her with gifts and sent her home to be with her husband. From then on whenever the emperor prayed he was not concerned with anything but Allah and whenever anyone asked him where he learned to pray he told them that a simple peasant woman who loved her husband had taught him how to love the Lord of the Universe and what prayer was all about.1
The story of the emperor and the old woman presents a message that is quite similar to that of the parable of the unjust judge: we need to persevere and be fervent in our prayer. We are challenged in our busy lives to be persistent in our daily conversation with God, to keep at it whether it is easy or difficult, convenient or inconvenient.
Points Of Challenge And Questions To Ponder
1. The necessity of prayer for people of faith is absolute. How faithful are we to daily prayer? Do we set aside time each day to converse with God? What priority do we set in our day to be in communication with the Lord?
2. When problems arise or tragedy strikes it is natural to pray, but are we content to pray only when we perceive our need for God? Do we pray in thanksgiving for the day, its opportunities, and even its difficulties? Do we take the time to praise God for who God is or must we be prompted to give glory to the Father?
3. Are we people who give up too easily when tasks become difficult or problems arise? Do we think that any task is worthy of only so much of our effort and we will not do anything extra? Do we become frustrated and give up when things don't work out as we planned?
4. Are we fair and honest in our dealings with others? Do we seek to do only the minimum in hopes that people will go away and leave us alone? Do we become mad when others "hound" us seeking their just due?
5. Do we use the authority given to us wisely and for the betterment of all? Do we lord it over others simply because we are in an advantageous position? Do we listen when others ask questions, seek assistance or call us to task for what we have done? Do we believe ourselves too good to listen and judge rightly?
Exegesis And Explanation Of The Parable
Luke 18:1-8 comprises the parable of the unjust servant (vv. 2-5) application of the parable (vv. 6-8) and an introduction (v. 1) which describes the reason the parable was proclaimed. Some scholars understand this pericope as one of a triad of "Parables of Granted Request," the other two being the importunate neighbor (Luke 11:5-8), and the son's request (Luke 11:11-13). All three, in different ways, depict the approach by prayer to the throne of God.
The theme of prayer is significant in Luke and serves many functions. The evangelist notes Jesus' withdrawals for prayer in 3:21, 5:16, 6:12, 9:18, 28-29, 22:39-45, 23:34, 46 and records the Lord's teaching on prayer in 6:28, 11:1-13, 19:9-14, 19:46, 20:47, 22:40, 46. Luke 18:1-8 assumes an audience that has been taught to pray, but has been experiencing persecution and hardship and as a result has begun to lose heart. By Luke's day, much time had passed since Jesus taught his disciples to pray, with the consequent loss of faithfulness and enthusiasm. While, as discussed below, the parable may call attention to God's responsiveness to the widow, as an exemplar of the poor and oppressed, and to her persistence, Luke interprets the parable, verses 2-5, as a call to prayer.
The parable of the unjust judge serves as a transition between the discourse on the coming of the Son of Man which precedes it and the parable of the Pharisee and the tax collector which follows it. References to "Son of Man" in 17:22, 24, and 30 connect with the question of verse 8, "And yet when the Son of Man comes, will he find faith on the earth?" Links with material that follows the parable are also evident. The parable of the Pharisee and the tax collector (Chapter 18 in this volume) concerns prayer and plays on the contrast between the status of the Pharisee and the tax collector, just as the parable of the unjust judge turns on the disparity in power between the judge and the widow.
In structure and theme, the parable of the unjust judge is a twin of the parable of the neighbor in need (Luke 11:5-8). Both are used to illustrate the importance of persistent prayer, feature a person in need who persistently presses a request, and call for reasoning from the lesser to the greater: If a neighbor or unjust judge will respond to an urgent or repeated request, then will not God also respond to those who are in need.
Some scholars prefer to demonstrate the connection between this pericope and the parable of the dishonest manager (Luke 16:1-8). In both parables someone dishonest is recommended as a model for Christian conduct. The manager was dishonest but is commended for his shrewdness; the judge is dishonest, but is used (many scholars believe) as a symbol of God (verse 6), where a comparison is at least implied. Some question the image of God that Luke proposes, but concentration on such ideas misses the main emphasis of the two parables.
Scripture exegetes, conjecturing on the origins of this tale, have demonstrated a connection between this parable and legal proceedings discovered at an archeological dig near the city of Nisbis in ancient Mesopotamia. The record speaks of a Kadi or judge who, seated on a pile of cushions, used to receive bribes from his underlings in order to influence his judgment of cases. One day a poor woman kept pestering him, crying out that she should receive justice. After some time the Kadi asked what she wanted. The woman responded that her son had been conscripted and she was being compelled to pay tax on land which she, due to the loss of her son, was now unable to cultivate. After several questions, the judge ruled in her favor.
The connection of this parable with ancient texts and records is also manifest in the concept of divine justice articulated by Sirach (35:15-17, 22-23) in the Hebrew Scriptures. "For the Lord is the judge, and with him there is no partiality. He will not show partiality to the poor; but he will listen to the prayer of one who is wronged. He will not ignore the supplication of the orphan, or the widow when she pours out her complaint ... Indeed, the Lord will not delay, and like a warrior will not be patient until he crushes the loins of the unmerciful and repays vengeance on the nations."
In order to appreciate fully the force of this parable one must understand the social status and religious duties involved with the roles of judge and widow in Hebrew society during the time of Jesus. Judges were charged with the responsibility of hearing complaints fairly and impartially, a duty that was all the more significant because they adjudicated cases without the benefit of a jury. Deuteronomy (1:16-17) presents Moses' charge to judges: "I charged your judges at that time: 'Give the members of your community a fair hearing, and judge rightly between one person and another, whether citizen or alien. You must not be partial in judging: hear out the small and the great alike; you shall not be intimidated by anyone, for the judgment is God's. Any case that is too hard for you, bring to me, and I will hear it.' " The duty of a judge was to maintain harmonious relations and adjudicate cases between members of Jewish society. Within the covenant community, therefore, a judge was to declare God's judgment and establish peace among God's people.
The role of widows was equally clear in Hebrew society. Widows were traditionally figures of misfortune, as related in the Scriptures, and were often victims of unscrupulous dealings. (See Deuteronomy 24:17, 27:19, Job 24:2, 21, and Isaiah 10:2 as examples.) Widows were deprived of the support of a husband's estate, which passed on to the deceased man's sons or brothers. Thus, disputes between widows and orphans were common (Psalms 82:3-4, Jeremiah 5:28-29). The sad state of widows gained them a place of honor in the early Church. The Pastoral Epistles, for example, document the Church's effort to care for widows, characterizing the widow as one who has set her hope on God and prays constantly (1 Timothy 5:5).
The prominence of widows in Luke and Acts is especially striking. Anna, the widow who greeted Mary and Joseph in the Temple, is noted by the evangelist to be one who worshiped and prayed night and day. At the outset of Jesus' ministry, Luke has the Lord recall Elijah's assistance to the widow of Sidon. Luke also makes it clear that the mother of the man whom he raised from the dead at Nain was a widow. Luke records Jesus' condemnation of those who "devour widow's houses" (20:47), and he commends the widow who placed two copper coins in the Temple treasury (21:1-3). In Acts Luke describes how food was distributed to widows of Hellenists (6:1-6) and notes the presence of widows in the raising of Dorcas to life (9:39, 41).
Understanding Luke's high regard for widows, it is clear in this case that the judge is completely unfit for his position. The evangelist provides a direct characterization of the judge, creating tension when the magistrate does not act as people would expect him to do. Many scholars point out that the judge in this case could not have been Jewish for several reasons. All ordinary disputes were taken before the elders and not into the public courts at all. If, under Jewish law, a matter was taken to arbitration, one man could not constitute a court. There were always three judges, one chosen by the plaintiff, one by the defendant, and one independently appointed. Thus, as Luke describes the case, the judge must have been a paid magistrate who worked for Herod or the Romans. Such judges were notorious and were popularly known as Dayyaneh Gezeloth, meaning robber judges.
The unjust judge's failure to fear God or be concerned about the needs of others establishes him as the antithesis of God's justice and compassion for the oppressed. If even an arrogant judge will eventually respond to a widow, then how could one doubt that God will vindicate such "little ones" against those who inflict hardship upon them or fail to do what is in their power to ease their plight? The way of the kingdom, therefore, calls for priorities based on compassion.
Commentators are divided on the motivation for the unjust judge's act on the widow's behalf. Some believe that a literal translation can be used. These exegetes believe the words, "so that she may not come and strike me under the eye," to be a literal slap or blow to the face. The expression can also be seen metaphorically, however. Such a translation would state, "so that she may not wear me out by continually coming." Most scholars today prefer the metaphorical translation. Debate also rages on why the judge delayed his action. Some conjecture that he was waiting for a bribe; others believe that he preferred to respond to the widow's more powerful enemy, hoping to curry his favor. His actions, whatever the motivation, confirm Jesus' characterization of him as one who has no fear of God or regard for others.
Interpretations of this parable are multiple, but all seem to find their context within the delay experienced by the Christian community in its anticipation of the Parousia. Scholars suggest that Luke placed this parable as a response to an exhortation to pray to encourage people as they waited for Christ's return. The parable in this way serves as a concluding illustration to Luke 17:22-37 and teaches that the Son of Man will certainly come, even if there is an apparent delay. Luke's point to his readers is that Jesus foresaw an interval between his death and ascension and his glorious return. During that interval Jesus was telling his followers to persevere in the faith, like the widow, whose persistence bore fruit. The parable thus gives a glimpse of God's reign where the oppressed are vindicated.
While commentators disagree on the relation of the parable (vv. 2-5) to verses 6-8, most believe that the latter verses demonstrate how to apply the parable to the present situation. Some scholars say that the application is an allegory. God is introduced in verses 7 and 8 so the reader can see that the new attitude of the judge is God-like. Not only does God hear the petition of the widow, but acts with haste to assist. Thus, God vindicates his chosen ones who cry out to him day and night. Commentators go further and say that more allegory is present in verse 8b where Luke relates the need to pray always, verse 1, to Christian faith. Mention of the Son of Man coming relates the allegorized parable to the preceding eschatological instruction about the days of the Son of Man. Luke's rhetorical question implies that such faith will not be found when the Son of Man arrives unless his disciples have learned the need to pray always. Some scholars state that Jesus' question is a way to tell his disciples that they must persist in faith in spite of continual opposition and rejection and that God in his own time will grant the request.
Another significant interpretation of this parable is the lesson it provides on prayer and faith. The question of verse 7, "And will not God grant justice to his chosen ones who cry to him day and night?" confidently assumes an affirmative answer. The second question, "Will he long delay in helping?" suggests the imminence of the Lord's coming to vindicate the elect against their oppressors. Thus, from an assurance of God's care for the "little ones" (17:2) to a lesson on prayer, to an affirmation of God's vindication of the elect, Luke turns this parable around and brings forth from it a question regarding faith. In order to answer affirmatively the reader must be ready to profess a faith like that of the persistent widow who demands justice and the pious widow who prays day and night.
Context Of The Parable
Context In The Church Year
Saint Paul's exhortation to the to "pray always" (1 Thessalonians 5:17) is advice that the apostle must have received from Jesus. As a Pharisee, Saul of Tarsus found himself in an advantageous position to persecute the new Christian way and he zealously went about his work. When God called him on the road to Damascus and he became dependent on others, Paul initiated his transformation, not only to Christianity, but to his total dependence on God. Blinded through his encounter with Jesus, Paul began to realize that he needed the Lord, not simply to tell him who might assist him in his time of need, but more generally along every mile of the journey of life. Paul understood that prayer, how human beings communicate with God, would be the primary vehicle to keep close to the Lord and walk in his ways.
Christians need to pray daily, but the rigors of life always vie for our attention, often winning the battle in securing our time and effort. When we want something we seem to keep at it until we achieve our goal, but can the same thing be said for the way we approach prayer? Are we as rigorous, scrupulous, and conscientious about our daily conversation with the Lord as we are with the other matters and concerns of life?
The parable of the unjust judge, told by Jesus to exhort his disciples to persevere in prayer, presents a timeless message of our need for God. As the widow demonstrated perseverance in her dispute with the judge, so must we show equal diligence and constancy in our daily walk by prayer with the Lord Jesus. Perseverance will be rewarded, not when we want, but in the manner which God has decided. As Paul learned to depend on God to strengthen him for his Herculean task of evangelizing the peoples of the Mediterranean, so we must place our hope and confidence in God, every day of our lives. God's message to pray always and never lose heart must be our daily task as we journey to Jesus and eternal life.
Context With Other Gospels
The parable of the unjust judge is unique to Luke and thus most commentators believe its origin is in the "L" source. Although the specifics of this pericope are found in Luke alone, the two principal themes of prayer and persistence are common to all the Gospels. Both the Synoptics and John provide numerous incidents where Jesus is found in prayer or exhorts his followers to pray. Persistence is also a recurring concept in the Gospels. This is most notable in Luke 11:1-13, discussed in chapter 8 of this volume. Jesus constantly challenges his followers not to lose hope when hard times come, but rather to continue at the task of building God's kingdom in our world. Thus, while unique to Luke, the message of the parable of the unjust judge is presented widely by all the Gospel evangelists.
Context With First And Second Lessons
First Lesson: Genesis 32:22-31. Jacob, the younger son of Isaac and Rebecca, yet the one who was the inheritor of the promise of God, found himself in an odd situation in wrestling with a messenger of the Lord. Jacob was strong and it became clear that the messenger could not prevail over his earthly opponent. Thus, the visitor struck Jacob in the hip. Still, Jacob would not give up in his battle with the man until a blessing was secured. This came in the form of a change of name; Jacob would hence be known as Israel, "for you have striven with God and with humans, and have prevailed."
Jacob was like the widow in the parable of the unjust judge; he refused to give up until he received his just due, in this case a blessing. Perseverance is necessary in every aspect of life. We cannot give up when the going gets tough, but rather, must re-double our efforts during hard times in order to reach our objectives and goals. Like Jacob we wrestle, generally not physically, but psychologically with all sorts of problems. If we work hard, then we will one day achieve our end, but it will not come without perseverance. Jacob's battle with the messenger of God and the widow's argument with the corrupt judge challenge us to be persistent in our efforts, never give up, and in the end achieve our ultimate goal, eternal life with God.
Second Lesson: 2 Timothy 3:14--4:5. The Pauline author of 2 Timothy provides a strong exhortation to his readers to work hard and never give up on the task at hand. Using the Sacred Scriptures as a guide, the author states, "Be persistent whether the time is favorable or unfavorable; convince, rebuke, and encourage, with the utmost patience in teaching." He goes on to say, "Be sober, endure suffering, do the work of an evangelist, carry out your ministry fully." Clearly the author is telling his readers that life's tasks, especially those that are geared toward ministry to God's people, will not always be easy and the situation may not be to our liking, but one is to keep to the task, whether easy or difficult, in favorable or unfavorable conditions.
The persistence of the widow in her battle with the unjust judge was, in the end, that which brought restitution of her claim. Nothing would have been resolved had not the woman kept to the task, been persistent in her claim, and refused to take no for an answer. The widow understood what the author of 2 Timothy is saying and she applied it to her life.
We must be as persistent in all of our tasks, but most especially in our relationship with God. We must pray and do what is necessary to foster our relationship, whether it is convenient or inconvenient, whether we have lots of time or apparently none at all. Since God never gives up on us, we must be equally fervent in our quest for God. If we give up, if we lose our energy for the task, we will be lost, but if we are persistent we will gain the goal of life with Christ forever.
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1. Paraphrased from Megan McKenna, Parables: The Arrows of God (Maryknoll, New York: Orbis Books, 1994), pp. 98-100.
