The parable of the widow and the judge follows the discourse on the Day of the Son of Man which ends with a threatening metaphor, that of vultures gathering around "dead meat". While the Day of the Son of Man is something to be longed for, it can be a fearful expectation, so it is followed up by two parables on prayer. The parable of the widow and the judge is the first of these parables. We have had a previous occassion to reflect on this parable. In this article we will look on the idea of unceasing prayer within the context of the end-time discourse that the parable follows.
Luke tells us that the parable was proferred as a lesson in praying "always and never grow weary". In Luke 11:5-8, there is a similar parable that involves two friends. Here, a widow and a cold-hearted judge who has no regard for God nor men are presented. The widow persistently asks the judge to pronounce judgment for her cause against an adversary. The judge, who would rather not have to do anything with the widow, finally gives in, not because of any change in his heart, but for the sake of his own peace of mind. "I will deliver a just decision for her" he says to himself, "otherwise she might come and strike me." From this parable, Jesus draws a lesson: if the evil judge gives in to the widow's request to protect himself, would God -- who is very unlike the evil judge -- not listen to His chosen ones who call upon him day and night? Jesus himself gives the assurance that He will. "I tell you, He will see to it that justice is done for them speedily."
The parable of the widow and the judge is different from the parable on persistent prayer in Luke 11:5-8 on three counts:
- friendship is not involved in the parable of the widow and the judge; rather, it is a responsiblity thrust upon the office of the judge to look after the cause of widows that is highlighted
- in Luke 11:5-8, the inconvenience of waking up the whole house to give in to an untimely request is involved; in the parable of the widow and the judge, an evil heart is involved, that of the judge
- the contexts of both lessons in prayer are different: the parable of the widow and the judge is applied to the "elect who call upon (God) day and night" -- the ecclesia pressa -- and their vindication; the one in Luke 11:5-8 is more about the needs of daily life (hence the homely setting)
In other words, while the Lord tells his audience to pray unceasingly and persistently in both parables, the situation from which such prayers arise are different and therefore the assurance given for each is different. In Luke 11:5-8, unceasing prayer is for one's daily needs. Here, unceasing prayer rises from those who suffer from an adversary and therefore will be answered in an act of divine vindication. God, the Provident Father in heaven will respond in the first one; here, the Divine Judge will set things aright for those who continually hope in Him.
The last phrase of verse 8 may sound enigmatic, even out of place: "But when the Son of Man comes, will he find faith on earth?" It is actually the phrase which ties up the parable with the preceding discourse on the end-times in Luke 17:22-37. In this discourse, "Son of Man" indicates the glorious "One like a son of man" in Daniel's prophecy who receives lordship and dominion from the Ancient One (Daniel 7:13-14). In Luke 17:22-37, Jesus tells his disciples that the coming of the Son of Man will be like a flash of lightning, and will catch everyone by surprise. When the Son of Man is revealed, judgment will occur; His coming will be so unexpected that there won't be any time to prepare (see the interpretation of the metaphor of vultures hovering over a carcass). Jesus' question in Luke 18:8 then is both a warning and a challenge. The gospel of Luke is directed towards Christians who have begun to slacken in their expectation of the Parousia. The perceived "delay" in the Lord's return has made the faith of some grow cold (cf. 2 Peter 3:3-9). Hence the question, when Jesus comes as the Son of Man revealed, will He find people who still wait for Him?
This eschatological aspect of the parable of the widow and the judge leads us to another question: who are "the elect" who call upon God day and night? In the Old Testament, the phrase "chosen ones" is used to indicate "the seed of Abraham ... the children of Jacob, His chosen ones" (Ps. 105:6;1 Chron. 16:13). But the term was later on used by Paul to indicate the Christians (cf. Rom. 8:31-33; Rom. 11:7; Col. 3:12; 2 Tim. 2:10; Titus 1:1. Also 1 Pet. 1:1). In the eschatological discourses in Matthew and Mark the term indicates the ecclesia pressa, the Church under pressure of the last days (cf. Mk. 13:20.22.27 || Matthew 24:22.24;24:31). Luke therefore uses a phrase originally applied to Israel but with apostolic tradition has come to mean the Church. Perhaps Luke has borrowed the end-time nuance of the term from the eschatological discourse in Mark (as Matthew also does) and adds to it a phrase that dramatically expresses the condition of men under extreme difficulty (cf. the use of the verb 
in Hab. 1:2, Job 35:9). Thus, the phrase "the elect who cry out ... day and night" is the Church that cries out for vindication.
The parable of the widow and the judge is a lesson about always praying and never grow weary doing so. The lesson is especially relevant for a Church that suffers. Jesus gives the assurance that she will be vindicated. However, in the face of a delayed Parousia, the question is raised as to whether she will remain to have faith in the Lord. "If faith falters," Augustine once said, "prayer perishes." Faith and prayer are so related that one nourishes the other and vice versa...
In order to pray, let us believe; and in order that the very faith by which we pray may not fail, let us pray. Faith pours out prayer, prayer being poured out obtains firmness for faith. (Sermo 115, 1)
