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.

And 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.

And 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.

And 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...

And 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.

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.

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.

7. 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.].

18:1-8 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.