| Barnes' Notes on the Bible Shall not God avenge ... - We are not to suppose that the character of God is at all represented by this judge, or that "his" principles of conduct are at all like those of the judge. This parable shows us conclusively that many "circumstances" of a parable are not to be interpreted closely: they are mere appendages to the narrative. The great truth which our Saviour "designed" to teach is what we ought to endeavor to find. In this case there can be no doubt what that truth is. He has himself told us that it is, that "men ought always to pray and not to faint." This he teaches by the example in the parable; and the argument which it implies is this: 1. A poor widow, by her perseverance only, obtained from an unjust man what otherwise she would "not" have obtained. 2. God is not unjust. He is good, and disposed to do justice and to bestow mercy. If, therefore, this "wicked man" by persevering prayer was induced to do justice, how much more shall "God," who is good, and who is not actuated by any such selfish and base principles, do justice to them who apply to him! Avenge - Do justice to or vindicate them. This may have a twofold reference. 1. To the disciples in the time of Jesus, who were about to be oppressed and persecuted, and over whom calamities were about to come, "as if" God did not regard their cries and had forsaken them. To them Jesus gives the assurance that God "would" hear their petitions and come forth to vindicate them; and that, notwithstanding all these calamities, he would yet appear for their deliverance. 2. It may have a more "general" meaning. The people of God are often oppressed, calumniated, persecuted. They are few in number and feeble. They seem to be almost forsaken and cast down, and their enemies triumph. Yet in due time God will hear their prayers, and will come forth for their vindication. And even if it should not be "in this life," yet he will do it in the day of judgment, when he will pronounce them blessed, and receive them forever to himself. His own elect - People of God, saints, Christians; so called because God has "chosen" them to be his. The term is usually given in the Scriptures to the true followers of God, and is a term of affection, denoting his great and special love in choosing them out of a world of sinners, and conferring on them grace, and mercy, and eternal life. See 1 Thessalonians 1:4; Colossians 3:12; 1 Peter 1:2; Ephesians 1:4. It signifies here that they are especially dear to him; that he feels a deep interest in their welfare, and that he will, therefore, be ready to come forth to their aid. The judge felt no special interest in that widow, yet he heard her; God feels a particular regard, a tender love for his elect, and, therefore, he will hear and save. Which cry day and night - This expresses one striking characteristic of the elect of God; they pray, and pray constantly. No one can have evidence that he is chosen of God who is not a man of prayer. One of the best marks by which the electing love of God is known is that it disposes us to pray. This passage supposes that when the elect of God are in trouble and pressed down with calamities, they "will" cry unto him; and it affirms that if they do, he will hear their cries and answer their requests. Though he bear long with them - This passage has been variously interpreted, and there is some variety of reading in the manuscripts. Some read, "Will not God avenge his elect? Will he linger in their cause?" But the most natural meaning is, "Although he defers long to avenge them, and greatly tries their patience, yet he will avenge them." He tries their faith; he suffers their persecutions and trials to continue a long time; and it almost "appears" as if he would not interpose. Yet he will do it, and will save them.
Clarke's Commentary on the BibleAnd shall not God avenge his own elect - And will not God the righteous Judge do justice for his chosen? Probably this may refer to the cruel usage which his disciples had met with, and were still receiving, from the disobedient and unbelieving Jews; and which should be finally visited upon them in the destruction of their city, and the calamities which should follow. But we may consider the text as having a more extensive meaning. As God has graciously promised to give salvation to every soul that comes unto him through his Son, and has put his Spirit in their hearts, inducing them to cry unto him incessantly for it; the goodness of his nature and the promise of his grace bind him to hear the prayers they offer unto him, and to grant them all that salvation which he has led them by his promise and Spirit to request. Which cry day and night unto him, etc. - This is a genuine characteristic of the true elect or disciples of Christ. They feel they have neither light, power, nor goodness, but as they receive them from him; and, as he is the desire of their soul, they incessantly seek that they may be upheld and saved by him. Though he bear long with them? - Rather, and He is compassionate towards Them, and consequently not at all like to the unrighteous judge. Instead of μακροθυμων, and be long-suffering, as in our translation, I read μακροθυμει, he is compassionate, which reading is supported by ABDLQ, and several others. The reason which our Lord gives for the success of his chosen, is, 1. They cry unto him day and night. 2. He is compassionate towards Them. In consequence of the first, they might expect justice even from an unrighteous judge; and, in consequence of the second, they are sure of salvation, because they ask it from that God who is towards them a Father of eternal love and compassion. There was little reason to expect justice from the unrighteous judge. 1. Because he was unrighteous; and 2. Because he had no respect for man: no, not even for a poor desolate widow. But there is all the reason under heaven to expect mercy from God: 1. Because he is righteous, and he has promised it; and 2. Because he is compassionate towards his creatures; being ever prone to give more than the most enlarged heart can request of him. Every reader must perceive that the common translation is so embarrassed as to be almost unintelligible; while that in this note, from the above authorities, is as plain as possible, and shows this beautiful parable to be one of the most invaluable pieces in the word of God.
Gill's Exposition of the Entire BibleAnd shall not God avenge his own elect,.... Who are a select number, a special people, whom he has loved with an everlasting love, so as of his own sovereign good will and pleasure to choose in his Son Jesus Christ unto everlasting life and salvation, through certain ways and means of his own appointing, hence they are peculiarly his: and these he will avenge and vindicate, right their wrongs, do them justice, and deliver them from their adversaries, and take vengeance on them; as may be concluded from his hatred of sin, his justice, and his holiness, from his promises, and from his power, and from the efficacy of prayer, and the regard he has to it: for it follows, which cry unto him day and night; whose prayers he always hears; whose tears he puts up in his bottle; and whose importunity must surely be thought to have more regard with him, than that of the poor widow with the unjust judge: though he bear long with them? either with their adversaries, their oppressors, and persecutors, who are vessels of wrath, fitted for destruction, whom he endures with much longsuffering, till the sufferings of his people are accomplished, and the iniquities of these men are full; or rather with the elect, for the words may be rendered, "and is longsuffering towards them": delays his coming, and the execution of vengeance, as on the Jewish nation, so upon the whole world of the ungodly, till his elect are gathered in from among them; see 2 Peter 3:9.
Vincent's Word StudiesAnd shall not God The emphasis is on God. In the Greek order, "and God, shall he not," etc. Though he bear long with them A very difficult passage, and interpretations vary greatly. (1.) The verb μακροθυμέω means to be long-suffering, or to endure patiently. Such is its usual rendering in the New Testament. (2.) Them (αὐτοῖς) refers not to the persecutors of God's elect, but to the elect themselves. The Rev. cuts the knot by the most literal of renderings: "and he is long-suffering over (ἐπι) them." (3.) The secondary meaning of restraining or delaying may fairly be deduced from the verb, and explained either (a) of delaying punishment, or (b) of delaying sympathy or help. The Am. Rev. adopts the former, and throws the sentence into the form of a question: "And is he slow to punish on their behalf" ( ἐπ' αὐτοῖς) ? I venture to suggest the following: Καὶ not infrequently has the sense of yet, or and yet. So Euripides' "Thou art Jove-born, and yet (καὶ) thy utterance is unjust "("Helena," 1147). Aristophanes: "O crown, depart, and joy go with thee: yet (καὶ) I part from thee unwillingly" ("Knights," 1249). So John 9:30 : "Ye know not from whence he is, and yet (καὶ) he hath opened my eyes." John 16:32 : "Ye shall leave me alone, and yet (καὶ) I am not alone," etc. Render, then, "Shall not God avenge his own elect, which cry unto him day and night; yet he delayeth help on their behalf," even as the unjust judge delayed to avenge the widow? Surely he will, and that ere long. This rendering, instead of contrasting God with the judge, carries out the parallel. The judge delays through indifference. God delays also, or seems to delay, in order to try his children's faith, or because his purpose is not ripe; but he, too, will do justice to the suppliant. Tynd., Yea, though he defer them. "He hides himself so wondrously, As though there were no God; He is least seen when all the powers Of ill are most abroad. O there is less to try our faith, In our mysterious creed, continued...
Geneva Study BibleAnd shall not God avenge his own elect, which cry day and night unto him, though {d} he bear long with them? (d) Though he seems slow in avenging the harm done to his own.
People's New Testament 18:7 Shall not God avenge his own elect? If an unjust, hard-hearted judge can be moved by the persistent prayers of a widow, will not the tender, loving, good Father hear the cries of his children? Though he bear long with them. Rather, as in the Revised Version, He is long-suffering over them. He is long-suffering for them for their own good, and long-suffering towards their enemies in order that they may have opportunity to repent.
Wesley's Notes 18:7 And shall not God - The most just Judge, vindicate his own elect - Preserve the Christians from all their adversaries, and in particular save them out of the general destruction, and avenge them of the Jews? Though he bear long with them - Though he does not immediately put an end, either to the wrongs of the wicked, or the sufferings of good men.
Jamieson-Fausset-Brown Bible Commentary7. shall not God-not unjust, but the infinitely righteous Judge. avenge-redeem from oppression. his own elect-not like this widow, the object of indifference and contempt, but dear to Him as the apple of the eye (Zec 2:8). cry day and night-whose every cry enters into the ears of the Lord of Sabaoth (Jas 5:4), and how much more their incessant and persevering cries! bear long with them-rather, "in their case," or "on their account" (as) Jas 5:7, "for it"), [Grotius, De Wette, &c.].
Matthew Henry's Concise Commentary18:1-8 All God's people are praying people. Here earnest steadiness in prayer for spiritual mercies is taught. The widow's earnestness prevailed even with the unjust judge: she might fear lest it should set him more against her; but our earnest prayer is pleasing to our God. Even to the end there will still be ground for the same complaint of weakness of faith.
Matthew Henry's Whole Bible CommentaryChapter 18 In this chapter we have, I. The parable of the importunate widow, designed to teach us fervency in prayer (v. 1-8). II. The parable of the Pharisee and publican, designed to teach us humility, and humiliation for sin, in prayer (v. 9-14). III. Christ's favour to little children that were brought to him (v. 15-17). IV. The trial of a rich man that had a mind to follow Christ, whether he loved better Christ or his riches; his coming short upon that trial; and Christ's discourse with his disciples upon that occasion (v. 18-30). V. Christ's foretelling his own death and sufferings (v. 31-34). VI. His restoring sight to a blind man (v. 35-43). And these four passages we had before in Matthew and Mark. Verses 1-8 This parable has its key hanging at the door; the drift and design of it are prefixed. Christ spoke it with this intent, to teach us that men ought always to pray and not to faint, v. 1. It supposes that all God's people are praying people; all God's children keep up both a constant and an occasional correspondence with him, send to him statedly, and upon every emergency. It is our privilege and honour that we may pray. It is our duty; we ought to pray, we sin if we neglect it. It is to be our constant work; we ought always to pray, it is that which the duty of every day requires. We must pray, and never grow weary of praying, nor think of leaving it off till it comes to be swallowed up in everlasting praise. But that which seems particularly designed here is to teach us constancy and perseverance in our requests for some spiritual mercies that we are in pursuit of, relating either to ourselves or to the church of God. When we are praying for strength against our spiritual enemies, our lusts and corruptions, which are our worst enemies, we must continue instant in prayer, must pray and not faint, for we shall not seek God's face in vain. So we must likewise in our prayers for the deliverance of the people of God out of the hands of their persecutors and oppressors. I. Christ shows, by a parable, the power of importunity among men, who will be swayed by that, when nothing else will influence, to do what is just and right. He gives you an instance of an honest cause that succeeded before an unjust judge, not by the equity or compassionableness of it, but purely by dint of importunity. Observe here, 1. The bad character of the judge that was in a certain city. He neither feared God nor regarded man; he had no manner of concern either for his conscience or for his reputation; he stood in no awe either of the wrath of God against him or of the censures of men concerning him: or, he took no care to do his duty either to God or man; he was a perfect stranger both to godliness and honour, and had no notion of either. It is not strange if those that have cast off the fear of their Creator be altogether regardless of their fellow-creatures; where no fear of God is no good is to be expected. Such a prevalency of irreligion and inhumanity is bad in any, but very bad in a judge, who has power in his hand, in the use of which he ought to be guided by the principles of religion and justice, and, if he be not, instead of doing good with his power he will be in danger of doing hurt. Wickedness in the place of judgment was one of the sorest evils Solomon saw under the sun, Eccl. 3:16. 2. The distressed case of a poor widow that was necessitated to make her appeal to him, being wronged by some one that thought to bear her down with power and terror. She had manifestly right on her side; but, it should seem, in soliciting to have right done her, she tied not herself to the formalities of the law, but made personal application to the judge from day to day at his own house, still crying, Avenge me of mine adversary; that is, Do me justice against mine adversary; not that she desired to be revenged on him for any thing he had done against her, but that he might be obliged to restore what effects he had of hers in his hands, and might be disabled any more to oppress her. Note, Poor widows have often many adversaries, who barbarously take advantage of their weak and helpless state to invade their rights, and defraud them of what little they have; and magistrates are particularly charged, not only not to do violence to the widow (Jer. 21:3), but to judge the fatherless, and plead for the widow (Isa. 1:17), to be their patrons and protectors; then they are as gods, for God is so, Ps. 68:5. 3. The difficulty and discouragement she met with in her cause: He would not for awhile. According to his usual practice, he frowned upon her, took no notice of her cause, but connived at all the wrong her adversary did her; for she had no bribe to give him, no great man whom he stood in any awe of to speak for her, so that he did not at all incline to redress her grievances; and he himself was conscience of the reason of his dilatoriness, and could not but own within himself that he neither feared God nor regarded man. It is sad that a man should know so much amiss of himself, and be in no care to amend it. 4. The gaining of her point by continually dunning this unjust judge (v. 5): "Because this widow troubleth me, gives me a continual toil, I will hear her cause, and do her justice; not so much lest by her clamour against me she bring me into an ill name, as lest by her clamour to me she weary me; for she is resolved that she will give me no rest till it is done, and therefore I will do it, to save myself further trouble; as good at first as at last." Thus she got justice done her by continual craving; she begged it at his door, followed him in the streets, solicited him in open court, and still her cry was, Avenge me of mine adversary, which he was forced to do, to get rid of her; for his conscience, bad as he was, would not suffer him to send her to prison for an affront upon the court. II. He applies this for the encouragement of God's praying people to pray with faith and fervency, and to persevere therein. 1. He assures them that God will at length be gracious to them (v. 6): Hear what the unjust judge saith, how he owns himself quite overcome by a constant importunity, and shall not God avenge his own elect? Observe, (1.) What it is that they desire and expect: that God would avenge his own elect. Note, [1.] There are a people in the world that are God's people, his elect, his own elect, a choice people, a chosen people. And this he has an eye to in all he does for them; it is because they are his chosen, and in pursuance of the choice he has made of them. [2.] God's own elect meet with a great deal of trouble and opposition in this world; there are many adversaries that fight against them; Satan is their great adversary. [3.] That which is wanted and waited for is God's preserving and protecting them, and the work of his hands in them; his securing the interest of the church in the world and his grace in the heart. (2.) What it is that is required of God's people in order to the obtaining of this: they must cry day and night to him; not that he needs their remonstrances, or can be moved by their pleadings, but this he has made their duty, and to this he has promised mercy. We ought to be particular in praying against our spiritual enemies, as St. Paul was: For this thing I besought the Lord thrice, that it might depart from me; like this importunate widow. Lord, mortify this corruption. Lord, arm me against this temptation. We ought to concern ourselves for the persecuted and oppressed churches, and to pray that God would do them justice, and set them in safety. And herein we must be very urgent; we must cry with earnestness: we must cry day and night, as those that believe prayer will be heard at last; we must wrestle with God, as those that know how to value the blessing, and will have no nay. God's praying people are told to give him no rest, Isa. 62:6, 7. (3.) What discouragements they may perhaps meet with in their prayers and expectations. He may bear long with them, and may not presently appear for them, in answer to their prayers. He is makrothymoµn epÕ autois-he exercises patience towards the adversaries of his people, and does not take vengeance on them; and he exercises the patience of his people, and does not plead for them. He bore long with the cry of the sin of the Egyptians that oppressed Israel, and with the cry of the sorrows of those that were oppressed. (4.) What assurance they have that mercy will come at last, though it be delayed, and how it is supported by what the unjust judge saith: If this widow prevail by being importunate, much more shall God's elect prevail. For, [1.] This widow was a stranger, nothing related to the judge; but God's praying people are his own elect, whom he knows, and loves, and delights in, and has always concerned himself for. [2.] She was but one, but the praying people of God are many, all of whom come to him on the same errand, and agree to ask what they need, Mt. 18:19. As the saints of heaven surround the throne of glory with their united praises, so saints on earth besiege the throne of grace with their united prayers. [3.] She came to a judge that bade her keep her distance; we come to a Father that bids us come boldly to him, and teaches us to cry, Abba, Father. [4.] She came to an unjust judge; we come to a righteous Father (Jn. 17:25), one that regards his own glory and the comforts of his poor creatures, especially those in distress, as widows and fatherless. [5.] She came to this judge purely upon her own account; but God is himself engaged in the cause which we are soliciting; and we can say, Arise, O Lord, plead thine own cause; and what wilt thou do to thy great name? [6.] She had no friend to speak for her, to add force to her petition, and to use interest for her more than her own; but we have an Advocate with the Father, his own Son, who ever lives to make intercession for us, and has a powerful prevailing interest in heaven. [7.] She had no promise off speeding, no, nor any encouragement given her to ask; but we have the golden sceptre held out to us, are told to ask, with a promise that it shall be given to us. [8.] She could have access to the judge only at some certain times; but we may cry to God day and night, at all hours, and therefore may the rather hope to prevail by importunity. [9.] Her importunity was provoking to the judge, and she might fear lest it should set him more against her; but our importunity is pleasing to God; the prayer of the upright is his delight, and therefore, we may hope, shall avail much, if it be an effectual fervent prayer. 2. He intimates to them that, notwithstanding this, they will begin to be weary of waiting for him (v. 8): "Nevertheless, though such assurances are given that God will avenge his own elect, yet, when the Son of man cometh, shall he find faith on the earth?" The Son of man will come to avenge his own elect, to plead the cause of persecuted Christians against the persecuting Jews; he will come in his providence to plead the cause of his injured people in every age, and at the great day he will come finally to determine the controversies of Zion. Now, when he comes, will he find faith on the earth? The question implies a strong negation: No, he will not; he himself foresees it. (1.) This supposes that it is on earth only that there is occasion for faith; for sinners in hell are feeling that which they would not believe, and saints in heaven are enjoying that which they did believe. (2.) It supposes that faith is the great thing that Jesus Christ looks for. He looks down upon the children of men, and does not ask, Is there innocency? but, Is there faith? He enquired concerning the faith of those who applied themselves to him for cures. (3.) It supposes that if there were faith, though ever so little, he would discover it, and find it out. His eye is upon the weakest and most obscure believer. (4.) It is foretold that, when Christ comes to plead his people's cause, he will find but little faith in comparison with what one might expect. That is, [1.] In general, he will find but few good people, few that are really and truly good. Many that have the form and fashion of godliness, but few that have faith, that are sincere and honest: nay, he will find little fidelity among men; the faithful fail, Ps. 12:1, 2. Even to the end of time there will still be occasion for the same complaint. The world will grow no better, no, not when it is drawing towards its period. Bad it is, and bad it will be, and worst of all just before Christ's coming; the last times will be the most perilous. [2.] In particular, he will find few that have faith concerning his coming. When he comes to avenge his own elect he looks if there be any faith to help and to uphold, and wonders that there is none, Isa. 59:16; 63:5. It intimates that Christ, both in his particular comings for the relief of his people, and in his general coming at the end of time, may, and will, delay his coming so long as that, First, Wicked people will begin to defy it, and to say, Where is the promise of his coming? 2 Pt. 3:4. They will challenge him to come (Isa. 5:10; Amos 5:19); and his delay will harden them in their wickedness, Mt. 24:48. Secondly, Even his own people will begin to despair of it, and to conclude he will never come, because he has passed their reckoning. God's time to appear for his people is when things are brought to the last extremity, and when Zion begins to say, The Lord has forsaken me. See Isa. 49:14; 40:27. But this is our comfort, that, when the time appointed comes, it will appear that the unbelief of man has not made the promise of God of no effect. |
