§45 Parables on Prayer (Luke 18:1–14)
Unlike much of the preceding material (17:20–37), the two parables that make up this section are found only in Luke: the Parable of the Widow and the Judge (vv. 1–8), and the Parable of the Pharisee and the Tax Collector (vv. 9–14). The two parables are linked by the theme of prayer (see vv. 1, 7, 10) and so make up a unit. The Parable of the Widow and the Judge, however, also relates closely to the preceding section (cf. 18:8b with 17:22, 26, 30), so much so that some commentators take 17:20–18:8 as a unified section. Nevertheless, it is probably best to understand the Parable of the Widow and the Judge as more closely related to the parable that follows (although it is quite possible that Luke has intended 18:1–8 to be a transition from one section to the next).
18:1–8 / Verse 1 is not part of the parable proper but is Luke’s editorial introduction. Luke understands the parable as teaching Christian disciples that they should always pray and not give up. As the parable is later interpreted (vv. 7–8), however, it also teaches something about the faithfulness of God himself. The parable itself seems to drive home two points, as seen in the principal characters, the judge and the widow (Marshall, p. 671). We learn that the widow is persistent, and because of her persistence she receives justice against her adversary. On the other hand, the judge is fearless and uncaring, yet even he has his limits (even when his antagonist is nothing more than a mere widow) and so acquiesces to the pleas of the woman. The parable concludes with Jesus’ (again called the Lord) exhortation to listen to (i.e., discern the significance of) what the unjust judge says. That is, Jesus’ disciples are not to miss the point of the parable: persistence pays off.
Verses 7–8a clarify how the parable relates to God. (Fitzmyer [p. 177] notes that vv. 7–8a were probably added to the original parable in order to answer the natural question of how an unjust judge could possibly represent God.) The application is an instance of the form of argument a minori ad maius (“from minor to major”), in which it is argued that if a lesser case is valid (a dishonest, uncaring judge who finally sees that justice is carried out for an insignificant widow), then a greater case must be valid (a holy, caring God who will help his own people who ask him). But there is also another point of comparison as seen in vv. 7b–8a: Will he keep putting them off? I tell you, he will see that they get justice, and quickly. That is, whereas the unjust judge had to be nagged over a long period of time before he would finally, and grudgingly, act, God will not delay but will act promptly.
The presence of v. 8b is something of a puzzle. Commentators have pointed out that it would have found a more suitable context in 17:20–37, perhaps after v. 35 or 37, since that section is concerned with the end time and the return of the Son of Man (see v. 30). The appearance of v. 8b here provides a significant literary link to 17:20–37, but it is surely secondary to the original form of the Parable of Widow and the Judge. With its presence at this point a new application has been assigned the parable. Not only does the parable illustrate the need for persistence in prayer in general, but now the parable is made to illustrate the need to persist until Jesus (the Son of Man) returns. The implication is that when he returns he will find little faith on the earth. How does faith relate to prayer, the point of the parable in the first place (v. 1)? The implication is that persistent prayer is needed in order to maintain a healthy faith. This idea should work two ways: faith prompts prayer, while prayer strengthens faith. Thus, v. 8b also serves as a warning to the disciple to be persistent in prayer so that when his Lord returns he will be found faithful.
18:9–14 / With the Parable of the Pharisee and the Tax Collector, Luke’s Central Section draws to a close (with v. 15 Luke resumes following his Marcan source [at Mark 10:13]). This parable “makes a fitting finale for the Lucan Travel Account” (Fitzmyer, p. 1183), for it illustrates with graphic clarity what Luke sees as the correct attitude one should have before God.
The Parable of the Pharisee and the Tax Collector is similar to the preceding parable in that its main point is seen in the individual responses of the two principal characters. In this parable the Pharisee provides an example of the wrong way to approach God, while the tax collector provides an example of the right way. The error of the Pharisee lies not in the fact the he has refrained from certain sins and has performed certain religious duties faithfully; his sin lies in his lofty self-esteem. Because he has remained legally and ritually pure, and because he has fasted regularly (a sign of religious seriousness) and has tithed faithfully (as required by the law of Moses), he assumes that he is acceptable before God. His estimation of his righteousness is greatly exaggerated. He thanks God that he is not like that tax collector standing nearby. Implicit in his offering of thanks is the delusion that he, and not the tax collector, is righteous. The Pharisee has no real sense of his own sinfulness and unworthiness before God, and therefore he has an inadequate appreciation of God’s grace. Had he recognized his own sin, and God’s gracious forgiveness, he would have viewed himself and the tax collector as equal before God. According to Talbert (p. 171), “the Pharisee’s posture is unmasked as idolatry. He was usurping the prerogatives of God, which is how the devil acts. To judge is God’s prerogative (cf. 1 Cor. 4:5), not ours. Proper thanks to God for one’s lot in life never involves condescension toward others. Salvation by grace means one can never feel religiously superior to another. Faith never expresses itself as despising others. Spiritual arrogance is presumption, assuming that one stands in God’s place, able to judge. It is this exaltation of oneself that God overturns.” The tax collector, in vivid contrast, presumes nothing (as seen in his behavior, as well as in his prayer) but throws himself upon God’s mercy. He confesses that he is a sinner and cries out for mercy. Jesus concludes the parable by noting that it was the tax collector, not the Pharisee, who went home justified before God.
To the parable Luke appends the saying found in v. 14b, a saying also appended to Jesus’ advice on selecting one’s seat at a banquet (14:7–11). The point that was made there is similar to the one being made here. The saying is a warning not to exalt one’s self (before others, 14:11; or before God, 18:14b), lest one be humbled. Whereas the saying (and the parable preceding it) was originally addressed to Pharisees as a criticism of their self-righteousness, Luke intends it to be a warning to Christians to be careful how they view themselves, lest they become guilty of the same hypocrisy frequently associated with Pharisees.
18:1 / Then Jesus told his disciples … that they should always pray: The idea is not that Christians pray at every moment (though cf. 1 Thess. 5:17), but that their lives should be characterized by prayer (Fitzmyer, p. 1178; Marshall, p. 671). Of course, the major item for which the disciples are to pray is the Lord’s return (Ellis, p. 213).
18:2 / a judge: What sort of official this “judge” is supposed to be in the context of first-century Palestine is not clear (nor does the parable require that the reader know). Marshall (p. 672) notes that “there does not appear to have been a uniform, organised system.” Most matters of dispute were brought before the elders of the local synagogue, but a dishonest judge who had no respect for God hardly fits this picture. Thus, it is likely that a Gentile judge is in view, which would heighten the contrast made in v. 7 between the judge and God.
who neither feared God nor cared about men: Fitzmyer (p. 1178) and Tiede (p. 305) cite Josephus’ description of King Jehoiakim as “unjust and wicked by nature, neither reverent toward God nor kind to people” (Antiquities 10.83).
18:3 / a widow: Once again a widow figures prominently in Luke (see 2:37; 4:25–26; 7:12; 20:47; 21:2–3). Widows, along with other unfortunates and outcasts of respectable Jewish society, are among those to whom Jesus regularly ministers and extends God’s grace and favor. The judge’s callousness toward the widow is clearly in violation of biblical injunctions (Deut. 10:18; Mal. 3:5; Sir 35:12–15).
18:4 / For some time he refused: Marshall (p. 672) suggests that the judge refused to act because of laziness. The description of the judge, however, suggests rather that he refused to act out of callous indifference.
18:5 / eventually wear me out: Lit. “finally hit me under the eye.” The verb that means “to hit under the eye” (see 1 Cor. 9:27) is often used in a figurative sense (“to blacken the face” [i.e., besmirch one’s character] or “to wear out completely”; Fitzmyer, p. 1179). Jesus could intend humor (as there is in many of his sayings, see Matt. 7:3–5) and so the literal rendering may be the most appropriate: “lest she come and give me a black eye.” The humor is seen in the fact that this uncaring judge, who fears neither God nor man, finally relents, lest he suffer violence at the hands of a widow.
18:6 / the Lord: See commentary and note on 2:11 above.
the unjust judge: Lit. “the judge of unrighteousness.” He is called unrighteous or unjust because he had not wanted to give the widow justice. The fact that he is described in v. 2 as having no regard for people also implies that the judge had little care for justice. In biblical literature there is a close relationship between justice and righteousness.
18:7 / his chosen ones: The expression heightens the difference between the widow, a person of insignificance for whom the corrupt judge had no regard, and God’s children whom he loves dearly.
Will he keep putting them off?: Lit. “will he be slow for them?” Compare 2 Pet. 3:9 (“The Lord is not slow”).
18:8 / he will see that they get justice: God will vindicate his children and make things right.
faith: Compare 7:9.
when the Son of Man comes: The saying harks back to 17:20–37. On “Son of Man” see note on 5:24 above.
18:9 / some who were confident of their own righteousness and looked down on everybody else: Although not stated, it is quite likely that Luke has the Pharisees in view (see 16:14–15). The role of the Pharisee in the parable itself (v. 10) also supports this supposition. The application, however, is much broader. Anyone, including Jesus’ disciples, could easily fall into the way of the thinking of this parable’s Pharisee. (Remember, not all of the Pharisees of Jesus’ day were self-righteous hypocrites. The Christian himself should guard against a self-righteous attitude of contempt for the Pharisees.)
18:10 / went up to the temple to pray: People could enter the temple (in the area called the “Court of Israel”) at any time to pray, although mornings (9 a.m.) and afternoons (3 p.m.) were reserved for public prayer (Fitzmyer, p. 1186).
Pharisee: See note on 5:17 above.
tax collector: See note on 3:12 and 19:2.
18:11 / The Pharisee stood up: Fitzmyer (p. 1186) suggests that the Pharisee stood up to pray in a prominent location, perhaps toward the front, of the temple’s “Court of Israel.” This may be the idea, since a contrast with the place where the tax collector stands (v. 13) seems to be intended.
God, I thank you that I am not like other men—robbers, evildoers, adulterers—or even like this tax collector: “Robbers” might also be translated “thieves” (the word can have a variety of meanings; NASB, “swindlers”; RSV, “extortioners”). The main idea is in taking what is not one’s own, which would violate the eighth commandment (“You shall not steal,” Exod. 20:15, RSV). The word translated “evildoers” may also be translated “unjust” (RSV, NASB; as in reference to the unjust judge of v. 6 above) or “unrighteous.” The word has a general reference, and so it could refer to any of the commandments (although closest may be Exod. 20:16: “You shall not bear false witness against your neighbor,” RSV). “Adulterers” are guilty of violating the seventh commandment (“You shall not commit adultery,” Exod. 20:14, RSV). The expression, like all other men, makes it clear that the Pharisee does not include himself among sinners.
18:12 / I fast twice a week: See commentary on 5:33 above (Lev. 16:29, 31; Num. 29:7). Fasting was often done as an act of contrition, humility, or sorrow. By fasting twice a week, the Pharisee goes beyond the requirements of the law.
and give a tenth of all I get: See commentary on 11:42 above (Deut. 14:22–23).
18:13 / But the tax collector stood at a distance: The implication is that the tax collector, unlike the Pharisee (see v. 11), stood toward the back of the “Court of Israel” (Fitzmyer, p. 1188: “just within the confines”). Remember also that the ten lepers “stood at a distance” because of their uncleanness (Luke 17:12). The tax collector in Jesus’ parable apparently viewed himself as unclean and unworthy.
He would not even look up to heaven: The tax collector’s sense of sin is so great that he would not, as was customary, look toward heaven while he prayed. Tiede (p. 308) cites 1 Enoch 13:5, which in reference to the fallen angels states: “they did not raise their eyes to heaven out of shame for their sins.”
God, have mercy on me, a sinner: Unlike the Pharisee (vv. 11–12), the tax collector offers God no list of virtues (nor a list of excuses); he has done nothing to impress God, but can only admit his sinfulness and plead for God’s mercy. In this we see the essence of grace, an idea that closely relates to the New Testament teaching of justification by faith (Ellis, p. 214).