Whether the parable of the importunate widow was uttered as the sequel to the preceding discourse, I am not prepared to say; but this at least is plain, that the parable connects itself very naturally with what had just gone before, though there seems to me a more general form of the truth also (as is common with our evangelist) so as to fit in admirably with what follows. It forms therefore a pendant as well as a transition.
But the connection with chapter 17 is of importance if it were only to guard from the unfounded idea that its direct application is ecclesiastical, that the widow is the church, and the judge her God and Father in heaven. Such notions are as far as possible from the context, as well as the contents of the parable; and the error lies incomparably deeper than missing the scope of the scripture before us. It is of the deepest moment to understand as a divine truth, in our estimate of relationship with God, that Israel was in the position of the married wife (Jer. 2; Ezek. 16) with Jehovah; whereas the marriage-supper of the Lamb is not celebrated till after the saints, changed into His likeness, are translated to heaven, and Babylon has been judged under the last vial of God's wrath. (Rev. 19) Hence, whatever the anticipative power of faith in realizing our place as the bride before the consummation, and whatever the closeness of exhortation founded on Christ's relation to the church, the apostle speaks of betrothing us to one man or husband to present as a chaste virgin to Christ. So on the other hand the specific form of Israel's unfaithfulness was adultery, as we hear so often in the prophets. But it is not so in Christendom, where the grievous corruption is designated under the figure of a great harlot, not an adulteress. (Rev. 17) The assumption that we are like Israel, the married wife, falsifies our attitude both toward our Lord Jesus and toward the world. It judaizes the church instead of leaving her in her proper place of waiting for Christ in holy separateness from the world.
Babylon the great, who falsely arrogates this place to herself, naturally follows it up by saying in her heart, I sit a queen and I am no widow (as poor Zion is) and shall see no sorrow; and so she has glorified herself and lives deliciously. Therefore shall her plagues come in one day, death and mourning and famine; and she shall be utterly burned with fire, for strong is the Lord God who judges her. But here have we no continuing city, though we seek one to come; and in this world we look for tribulation, and through much tribulation to enter the kingdom, being content, yea joyful, to show Christ's rejection where He was put to shame and death, and assured of appearing with Him when He appears in glory. Hence, though we suffer meanwhile with Christ, and glory in affliction, distress and insult for His name's sake, it is not as orphans or as widowed; for we enjoy the adoption of sons to our God and Father, and are one spirit with the Lord; but for this very reason we, are in the secret of the divine counsels, and await His coming who is on high, not of the world as He is not, till the day arrives for Him to take the world-kingdom and for us to reign with Him. Thus we reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Refusing to assume the air of the wife in rest and possession of His inheritance, we feel that our sorrow here is joined with the communion of His love before He comes to receive us to Himself and to display us with Himself before the world.
In short then the parable touches the godly Jewish remnant rather than the Christian when we come to the exact application of the widow; and this falls in aptly with those saints involved in the judgment of the quick described just before, where one shall be taken and the other left—an earthly scene, it is plain, without a word implying translation to heaven. Still the Holy Spirit gives the exhortation a more general bearing and with the moral purpose we have so often remarked in our evangelist. Every saint should profit by it.
“And he spoke also a parable to them, to the end that they should always pray, and not faint, saying, There was a judge in a city, not fearing God, and not regarding man. And there was a widow in that city, and she came to him, saying, Avenge me of my adversary; and he would not for a time; but afterward he said in himself, Though I fear not God, and regard not man; yet because this widow annoys me, I will avenge her, in order that she may not by continually coming wear me out.” (Ver. 1-5.)
The reflection which the Lord adds as its second part and application makes all plain to the instructed ear. “And the Lord said, Hear what the unjust judge saith. And shall not God avenge his elect, that cry to him day and night, and he bears long in their case? I say to you that he will avenge them speedily. But when the Son of man cometh, shall he indeed find faith on the earth?” (Ver. 6-8.) It is an a fortiori analogy, which no more views the unjust judge as God, than the unjust steward in chapter 16 means the disciple. In the two cases it is a powerful or a consolatory appeal. Jesus would encourage one always to pray without fainting if the answer seem to tarry and evil to abound. Even the unrighteous judge would rather see to the right of the most friendless and feeble than be ever stunned with appeals. How much more shall not God interfere on behalf of His elect against their enemies? It is true that He bears long as to His own; but He will avenge them soon, as all will own when the blow falls.
The attentive reader will note that the deliverance as well as the prayers are Jewish in character, not patient grace like the Christian's. It is not by their going up to meet the Lord, but by divine judgment on their foes. Still there is real faith in thus crying day and night to God, who if He delay is not slack concerning His promises, but is bringing souls to repentance that they too might be saved. And there is perseverance till the answer is given. When the Lord comes, there are elect saints already glorified with Him (Rev. 17:14; 19:1414These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. (Revelation 17:14)
14And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. (Revelation 19:14)); but here they are on earth crying to God till He takes vengeance on those who wronged them. It would seem also from the question which the Lord puts and does not answer, that faith will be rare then as in the days of Noah and Lot, when few were saved and some nearest to the saved were lost—so feeble and fluctuating the faith too that only He could find it.