Again an action by the Pharisees led to a brief answer from Jesus followed by a longer explanation for the disciples (cf. 15:1-16:13; 16:14-17:19). Luke's conclusion of Jesus' teaching on this occasion included a parable (18:1-8).
Jesus' teaching about the arrival of the kingdom arose out of a question from the Pharisees. It was a reasonable question since both John the Baptist and Jesus had preached for some time that the kingdom was at hand. Probably they asked it to discredit Jesus who now spoke of the kingdom as postponed (cf. 11:53-54; 13:34-35). Most of the Jews expected a Messiah, according to their messianic ideas, to appear very soon and free them from their Roman yoke.
"The form of the Pharisees' question shows that they are thinking of the Kingdom as something still future. They believe that it will come; and they ask when?'"389
Jesus probably meant that signs that the Pharisees asked Jesus to perform would not precede the messianic kingdom (11:29). Another view is that Jesus meant no signs that people can observe will precede the kingdom.390However, He told the disciples that the sign of the coming of the Son of Man would precede it (Matt. 24:3, 27). A third view is that Jesus meant that the coming of the kingdom would not be an observable process.391Still as the Old Testament predicted the coming of Messiah to reign, it certainly would be observable. A fourth view is that Jesus meant that the kingdom would not come because the Jews observed certain rites such as the Passover.392They could not precipitate it. Many of the Jews in Jesus' day apparently believed that Messiah would come at a Passover celebration.393The Greek word parateresis, translated "signs to be observed"(NASB) or "careful observation"(NIV), literally means "watching, spying, or observation."Nevertheless there is nothing in the context that connects with the idea of observing Jewish rites.
There would be no dramatic change in Jesus' day to announce that the kingdom had arrived either. The kingdom was already among Jesus' hearers in the person of the King (11:20), but because the nation had rejected Jesus His hearers would not see the kingdom. God had postponed it (13:34-35).
". . . a kingdom can hardly be here' or there', [sic] and so the reference must be to the ruler himself."394
The NIV translation "within you"(Gr. entos hymon) is unfortunate because it implies a spiritual reign within people. The Old Testament teaching concerning the messianic kingdom was uniformly an earthly reign that included universal submission to God's authority. Nowhere else does the Old or New Testament speak of the kingdom as something internal.395Moreover even if the kingdom was internal, it would hardly have been within the unbelieving Pharisees whom Jesus was addressing. It was in their midst or among them in that the Messiah was standing right in their presence. If they had believed on Him, the kingdom would have begun shortly, immediately after Jesus death, burial, resurrection, ascension, the Tribulation (cf. Dan. 9:24-27), and His return. It was within their reach.396
This teaching is quite similar to portions of the Olivet Discourse (cf. Matt. 24:23-28, 37-39), though the differences suggest separate teaching situations. It is one of several teachings that Luke recorded that deals with the future (cf. 12:35-48; 14:7-24; 21:5-33). This one stresses the distant future and the Second Coming. The one in chapter 21 deals mainly with the near future from Jesus' perspective and the destruction of Jerusalem.
Jesus continued His instruction to the disciples about His return. He told them a parable designed to encourage them to continue praying while they lived in the interval before His second coming.
18:1 The audience for this parable was the disciples (17:22). Luke identified Jesus' reason for giving it clearly. He wanted to encourage them to continue praying and not to grow discouraged. The reference to "all times"or "always"indicates that the interval between Jesus' present ministry and His future return is in view (17:22-37; cf. 18:8). This was, then, instruction concerning what the disciples should do in the inter-advent period in view of Jesus' second coming. When He returns, Jesus will balance the scales of justice. In the meantime disciples need to continue expressing their faith in God by requesting His grace.
18:2-3 Jesus pictured this judge as failing to do what the Mosaic Law required of Israel's judges. In the Old Testament fear of God was primarily fear of Him as judge. This judge was a man of the world (cf. 16:8). Luke's Gentile readers undoubtedly knew of judges who were similar to him.400Whether this judge was a Jewish or a Roman judge is unclear and irrelevant. In view of the access that the widow enjoyed to his presence he seems to have been a lower official rather than a judge in Israel's supreme court.401In first century Palestine a single judge often handled the type of monetary case that this widow presented to this judge.402Jesus contrasted God with him rather than comparing God with him (cf. 11:5-8).
Widows were the personification of dependence, helplessness, and vulnerability in Israel (cf. Exod. 22:22-24; Ps. 68:5; Lam. 1:1; James 1:27). This widow kept asking the judge repeatedly for protection from those who opposed her, not for their punishment.403In the parable she represents the disciples who were equally dependent on God for protection from the non-disciples who opposed them for their allegiance to Jesus.
18:4-5 The judge granted the widow's petition solely because of her persistence. Jesus was not teaching that God takes the same attitude toward disciples that this judge took toward this widow. Again, the judge contrasts with God. His point was that persistence is effective with unjust judges. How much more will it be effective with the righteous Judge.
The phrase "wear me out"translates an idiom that literally means "strike under the eye"(Gr. hypopiaze me, cf. 1 Cor. 9:27). We could translate this idiom "lest she give me a black eye."Figuratively a black eye represents a damaged reputation. Consequently the judge apparently feared that by refusing to respond to the widow his reputation would suffer (cf. 11:8).404He granted her request for selfish reasons.
18:6-8 Jesus proceeded to apply the parable for His disciples. Listening carefully to the judge's words was important because only then could the disciples see that Jesus was teaching by contrast. God would never respond to a cry for help as this judge did. In view of His character disciples can count on Him giving them the protection they need. The term "elect"is a reminder that He has chosen those who call to Him (cf. Matt. 22:14; Mark 13:20, 22, 27). This is another reason He will respond to their call. The widow was a stranger to the unjust judge. Moreover Jesus said He would not delay to give the protection His disciples need.
Though God has allowed some disciples who call on Him for help during persecution to die, He nevertheless gives added grace to them (cf. 2 Cor. 12:9). The justice He will provide speedily is protection from the attacks of spiritual opponents (v. 3). It is justice because the disciple is suffering unjustly when he or she stands for Jesus and consequently experiences persecution.
"God longs to vindicate the saints, and he will do so. When he does, his justice will be swift and sure, and our suffering will seem short-lived compared to the glory to follow. In the meantime he protects us."405
Jesus' final question suggests that there will be few on the earth who believe in Him when He returns (17:22-18:1). Remember that the Second Coming is in view, not the Rapture. The phrase "Son of Man"links this question with Jesus' former teaching about His return (17:22, 24, 26, 30). This is all the more reason disciples need to keep praying. Prayer not only secures God's help during persecution, but it also demonstrates faith in God.
This parable then is an encouragement for disciples who experience opposition for their faith during the inter-advent age. We should continue to ask God for protection from those who oppose us for our commitment to Jesus Christ. God will respond speedily by giving us the help that we need. This will result in the continuing demonstration of faith in God when He is visibly absent from the world during this period. The parable is an exhortation to persevere in the faith rather than apostatizing (i.e., turning away from it). God will vindicate His elect at the Second Coming (cf. Ps. 25:2-3; Rev. 6:9-11). That will be His ultimate answer to these prayers of His people, but immediate help before that coming is primarily in view in this parable.
