Lucas 18
J. Vernon McGee · Citado em PreceptAustin
Lucas 18
Vernon McGee - This is a parable by contrast, not by comparison. Parables were stories given by our Lord to illustrate truths. The word parable comes from two Greek words. Para means “beside” and ballo is the verb, meaning “to throw”—(we get our word ball from it). A parable means something that is thrown beside something else to tell you something about it. For instance, a yardstick placed beside a table is a parable to the table—it tells you how high it is. A parable is a story our Lord told to illustrate divine truth. There are two ways He did this. One is by comparison, but the other is by contrast. Our Lord is saying, “When you come to God in prayer, do you think that God is an unjust judge? When you come to Him in prayer, do you think He is a cheap politician? Do you think God is doing things just for political reasons?” My friend, if you think this, you are wrong. God is not an unjust judge. (Luke 18 Commentary) (See also F B Meyer's analysis of the contrasts in Luke 18:1-8). LUKE 18:1-8 A PARABLE OF CONTRASTS Praying Losing heart The Widow God's Elect Widow was a stranger We are God's children Widow did not have open access (in that culture) God's children have open access (Ep 2:18+; Ep 3:12+; Heb 4:16+; Heb 10:19-22+) Widow did not have an advocate We have an Advocate (1 Jn 2:1), a continual Intercessor (Ro 8:34+, Heb 7:25+), a High Priest (Heb 4:14-15+) Widow had no promises she could claim We have promises of God in His Word to claim (Lk 11:9-10+) Widow had no internal helper We have the Spirit Who helps us pray (Ro 8:26-27+) Widow came to a court of law We come to a throne of grace (Heb 4:14-16+) Widow pled out of her poverty We plead from perspective of God's plenty (Php 4:19+) The judge was unrighteous God is righteous The judge could be bribed (common in that time) God cannot be bribed or argued with Judge answered for fear of her forever wearying him God answers for His glory and our good Leon Morris introduces this parable pointing out that "Jesus is not, of course, likening God to an unrighteous judge. The parable is of the ‘How much more …’ variety. If a wicked man will sometimes do good, even if from bad motives, how much more will God do right!" (Tyndale New Testament Commentaries –The Gospel According to St. Luke: An Introduction and Commentary - borrow) Now He was telling them a parable (parabole) (literally "and He was saying" - cf Lk 5:36, 6:39, 21:29) - As has been discussed above, the chapter break tends to obscure or "hide" the previous context from Lk 17:20-37 which gave details about the days of the Son of Man (the days preceding the Second Coming - Lk 17:26+) and the day of the Son of Man (Second Coming - Lk 17:24, 30+). Who is them? NIV adds "His disciples" but is this correct? We have to check the immediate context and when we do, we will find the previous passage that says "He said to the disciples." (Lk 17:22). So the target audience is the disciples of Jesus. Beloved by application that includes you and me! So we need to listen up to our Master's voice. In Luke 17:22 Luke writes "And He said to the disciples, "The days shall come when you will long (epithumeo) to see one of the days of the Son of Man, and you will not see it." With that thought in mind one can better understand this parable "to show that at all times they ought to pray and not to lose heart." I can identify with that sentiment, for in 2022 America is no longer a land "in God we trust" and I find myself crying out more and more "Maranatha Lord!" (1Cor 16:22). Parable to show that - This is the translation of the preposition "pros" which primarily means movement toward but can speak of a goal, the idea being "for the purpose of." So here Jesus gives us the "key" to this parable before we even walk in the "door!" The purpose of the parable is that they (we) ought to pray and not lose heart. Norman Crawford - There is a clear link between this parable and the teaching about "the day of the Son of man" that closes the previous chapter. There is to be an interval, perhaps a long one, between the promise of His coming and its fulfilment. Those who are faithful to Him will be sorely tried, and they will be tempted to give up their faith and cease to pray with simple confidence that the day of their vindication will truly come. The principle of the delay or the tarrying can be seen throughout the parable, and the question that closes this section adds much weight to this interpretation (Lk 17:8). The writer to the Hebrews uses this encouragement for those who had suffered the loss of all their worldly goods for the Lord's sake, urging them, "Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise" (Heb 10:35, 36). He then assures them that the Lord will surely come (v. 37). (What the Bible Teaches – Luke) Matthew
Lucas 18
Vernon McGee has an excellent summary of Jesus' parable - If this unjust judge would hear a poor widow because she kept coming continually, then why do you get discouraged going to God who is not an unjust judge, but who actually wants to hear and answer prayer? Why are God’s people today so discouraged in their prayer life? Don’t you know, my friend, He is not an unjust judge? You don’t have to hang onto His coattail and beg Him and plead with Him. God wants to act in your behalf! If we had that attitude, it would change our prayer life—to come into His presence knowing He wants to hear. We act as if He is an unjust judge, and we have to hold onto Him or He will not hear us at all. God is not an unjust judge. Guzik amplifies McGee's thoughts commenting that "Our God is a righteous, wonderful Judge: • We come to a Judge of perfect, good character. • We come to a Judge who loves to care for His children. • We come to a Judge who is kind and gracious. • We come to a Judge who knows us. • We come to this Judge with an advocate, a friend who will plead our case before the Judge . • We come to the Judge with promises to encourage us. • We come to the Judge with the right of constant access, to a Judge who has a personal interest in our case. (Luke 18 Commentary) Jon Courson emphasizes the contrasts in this parable - Jesus uses the account of the widow to teach what our attitude should be in prayer. But notice, He gave this parable not so much as a parallel, but as a contrast—for our situation is entirely different. First of all, we appear not before an unjust judge, but before a loving Father. When Jesus taught His disciples to pray, “Our Father which art in heaven,” the concept of God as a Father was foreign to the Jews. Paul would go on to address God as “Abba” or “Papa” (Romans 8:15). Thus, far from being our judge, God is our loving Father, our Abba, our Papa. Second, we appear before God not as strangers, but as His children. A photographer captured on film Supreme Court Justice Anton Scalia in his chambers at his massive desk when one of his grandchildren came bursting into the room. The photograph shows Scalia looking up and smiling from ear to ear. It’s amazing the access a person has with his parents. No matter how important a man might be, his son or daughter can burst into his presence anytime. That is the privilege we have as children of the God of the universe. Third, this woman was a widow. We are a bride (Revelation 21:2). Big difference. A widow feels all alone, not so a bride. Fourth, the widow went alone, but we have an Advocate with the Father (1 John 2:1). Jesus stands right beside us. Lastly, to get help the widow went to a court of law. We come to a throne of grace (Hebrews 4:16). (Jon Courson's Application Commentary) F B