LUKE 18:1-8
Luke 18:1-8
1. And he spake also a parable to them, that they ought always to pray, and not to grow weary:
2. Saying, There was a judge in a city, who neither feared God, nor regarded man. 3. And there
was a widow in that city, who came to him, saying, Do me justice on my adversary. 4. And he
320 “Mais en telle sorte que Dieu se rend volontairement deteur, sans qu’il y soit tenu ;” — “but in such a manner that God
voluntarily becomes our debtor, though he is under no obligation to do so.”
321 “Et d’antant plus est detestable la sophisterie des Theologiens Scho- lastiques, ou Sorbonnistes, lesquels ont ose forger leur
merite, qu’ils appellent De condigno ;” — “And so much the more detestable is the sophistry of the Scholastic Theologians, or
Sorbonnists, (see p. 142, n. 2 , of this volume,) who have dared to forge their merit, which they call De condigno. ” The reader
will find not only the general doctrine of m erit, but this particular aspect of it, fully treated by our Author in his Institutes of the
Christian Religion, Book III. ch. 15:
120John Calvin Commentary on Matthew, Mark, Luke - Volume 2
refused for some time, 322 but afterwards said within himself, Though I neither fear God, nor regard
man, 5. Yet because this widow is troublesome to me, 323 I will do her justice, lest by coming
perpetually she weary me out. 3246. And the Lord said, Hear what the unjust judge saith. 7. And
will not God avenge his elect, who cry to him night and day, even though he forbear with respect
to them? 3258. I tell you that he will speedily avenge them. But when the Son of man shall come,
will he find faith on the earth? 326
We know that perseverance in prayer is a rare and difficult attainment; and it is a manifestation
of our unbelief that, when our first prayers are not successful, we immediately throw away not only
hope, but all the ardor of prayer. But it is an undoubted evidence of our Faith, if we are disappointed
of our wish, and yet do not lose courage. Most properly, therefore, does Christ recommend to his
disciples to persevere in praying.
The parable which he employs, though apparently harsh, was admirably fitted to instruct his
disciples, that they ought to be importunate in their prayers to God the Father, till they at length
draw from him what He would otherwise appear to be unwilling to give. Not that by our prayers
we gain a victory over God, and bend him slowly and reluctantly to compassion, but because the
actual facts do not all at once make it evident that he graciously listens to our prayers. In the parable
Christ describes to us a widow, who obtained what she wanted from an unjust and cruel judge,
because she did not cease to make earnest demands. The leading truth conveyed is, that God does
not all at once grant assistance to his people, because he chooses to be, as it were, wearied out by
prayers; and that, however wretched and despicable may be the condition of those who pray to him,
yet if they do not desist from the uninterrupted exercise of prayer, he will at length regard them
and relieve their necessities.
The parties between whom the comparison is drawn are, indeed, by no means equal; for there
is a wide difference between a wicked and cruel man and God, who is naturally inclined to mercy.
But Christ intended to assure believers that they have no reason to fear lest their persevering
entreaties to the Father of mercy should be refused, since by importunate supplication they prevail
on men who are given to cruelty. The wicked and iron-hearted judge could not avoid yielding at
length, though reluctantly, to the earnest solicitations of the widow: how then shall the prayers of
believers, when perseveringly maintained, be without effect? If exhaustion and weakness are felt
by us when we give way after a slight exertion, or if the ardor of prayer languishes because God
appears to lend a deaf ear, let us rest assured of our ultimate success, though it may not be
immediately apparent. Entertaining this conviction, let us contend against our impatience, so that
the long delay may not induce us to discontinue our prayers.
- And shall not God avenge his elect? That judge, whom Christ has described to us as altogether
desperate, as not only hardened against the contemplation of God, but so entirely devoid of shame,
that he had no anxiety about his reputation, at length opened his eyes to the distresses of the widow
322 “Et par un temps il n’en voulut rien faire ;” — “and for a time he would do nothing in it.”
323 “Pourtant que ceste vefue me donne fascherie ;” —”because this widow gives me annoyance.”
324 “Et me rompe la teste .”.
325 “Combien qu’il il differe de se courroucer pour eux; ou, et aura-il patience quant a eux ?” — “Though he delay to be
offended on their account; or, and will he have patience in reference to them? ”
326 “Pensez-vous qu’il trouve foy en terre ?” — “Do you think that he will find faith on the earth?”
121John Calvin Commentary on Matthew, Mark, Luke - Volume 2
We have no reason to doubt that believers will derive, at least, equal advantage from their prayers,
provided they do not cease to plead earnestly with God. Yet it must be observed that, while Christ
applies the parable to his subject, he does not make God to resemble a wicked and cruel judge, but
points out a very different reason why those who believe in him are kept long in suspense, and why
he does not actually and at once stretch out his hand to them: it is because he forbears If at any
time God winks at the injuries done to us longer than we would wish, let us know that this is done
with a fatherly intention—to train us to patience. A temporary overlooking of crimes is very different
from allowing them to remain for ever unpunished. The promise which he makes, that God will
speedily avenge them, must be referred to his providence; for our hasty tempers and carnal
apprehension lead us to conclude that he does not come quickly enough to grant relief. But if we
could penetrate into his design, we would learn that his assistance is always ready and seasonable,
as the case demands, and is not delayed for a single moment, but comes at the exact time.
But it is asked, How does Christ instruct his disciples to seek vengeance, while he exhorts them
on another occasion, pray for those who injure and persecute you, (Matthew 5:44 .) I reply: what
Christ says here about vengeance does not at all interfere with his former doctrine. God declares
that he will avenge believers, not for the purpose of giving a loose rein to their carnal affections,
but in order to convince them that their salvation is dear and precious in his sight, and in this manner
to induce them to rely on his protection. If, laying aside hatred, pure and free from every wicked
desire of revenge, and influenced by proper and well-regulated dispositions, they implore divine
assistance, it will be a lawful and holy wish, and God himself will listen to it. But as nothing is
more difficult than to divest ourselves of sinful affections, if we would offer pure and sincere
prayers, we must ask the Lord to guide and direct our hearts by his Spirit. Then shall we lawfully
call on God to be our avenger, and he will answer our prayers.
- When the Son of man shall come. By these words Christ informs us that there will be no
reason to wonder if men shall afterwards sink under their calamities: it will be because they neglect
the true remedy. He intended to obviate an offense which we are daily apt to take, when we see all
things in shameful confusion. Treachery, cruelty, imposture, deceit, and violence, abound on every
hand; there is no regard to justice, and no shame; the poor groan under their oppressors; the innocent
are abused or insulted; while God appears to be asleep in heaven. This is the reason why the flesh
imagines that the government of fortune is blind. But Christ here reminds us that men are justly
deprived of heavenly aid, on which they have neither knowledge nor inclination to place reliance.
They who do nothing but murmur against the Lord in their hearts, and who allow no place for his
providence, cannot reasonably expect that the Lord will assist them.
Shall he find faith on the earth? Christ expressly foretells that, from his ascension to heaven
till his return, unbelievers will abound; meaning by these words that, if the Redeemer does not so
speedily appear, the blame of the delay will attach to men, because there will be almost none to
look for him. Would that we did not behold so manifest a fulfillment of this prediction! But
experience proves that though the world is oppressed and overwhelmed by a huge mass of calamities,
there are few indeed in whom the least spark of faith can be discerned. Others understand the word
faith to denote uprightness, but the former meaning is more agreeable to the context.
