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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>Luke 18:6 Commentaries: And the Lord said, "Hear what the unrighteous judge said;</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/luke/18-6.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/luke/18-6.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > Luke 18:6</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../luke/18-5.htm" title="Luke 18:5">◄</a> Luke 18:6 <a href="../luke/18-7.htm" title="Luke 18:7">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">And the Lord said, Hear what the unjust judge saith.</div><div id="jump">Jump to: <a href="/commentaries/alford/luke/18.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/luke/18.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/luke/18.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/luke/18.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/luke/18.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/luke/18.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/luke/18.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/luke/18.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/luke/18.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/luke/18.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/luke/18.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/luke/18.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/luke/18.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/luke/18.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/luke/18.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/luke/18.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/luke/18.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/luke/18.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/luke/18.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/luke/17-20.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/luke/18.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/luke/18.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/luke/18.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/luke/18.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/luke/18.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/luke/18.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/luke/18.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/luke/18.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/luke/18.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/luke/18.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/luke/18.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/luke/18.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/luke/18.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/luke/18.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/luke/18.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/luke/18.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/luke/18.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/luke/18.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/luke/18.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/luke/18.htm">Ellicott's Commentary for English Readers</a></div>(6) <span class= "bld">The unjust judge.</span>—Literally, <span class= "ital">the judge of injustice,</span> as with the unjust steward in <a href="/luke/16-8.htm" title="And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.">Luke 16:8</a>, the usual adjective giving way to the stronger, more Hebraic idiom of the characterising genitive.<p><div class="vheading2"><a href="/commentaries/benson/luke/18.htm">Benson Commentary</a></div><span class="bld"><a href="/context/luke/18-6.htm" title="And the Lord said, Hear what the unjust judge said....">Luke 18:6-8</a></span>. <span class="ital">And the Lord said, Hear what the unjust judge saith </span>— “If the repeated, importunate cries of the afflicted do at length make an impression on the hearts even of men so wicked as to glory in their impiety, injustice, and barbarity, they will much more be regarded by God; most gracious, who is ever ready to bestow his choicest blessings, when he sees his creatures fit to receive them. Arguments of this kind, taken from the feeling goodness, or even from the imperfections of men, to illustrate the superior and infinite perfections of God, were often made use of by Jesus, and with great success, in working the conviction designed. Such appeals force their way directly into men’s hearts, bear down all opposition, and make a lasting impression.” <span class="ital">And shall not God avenge his own elect, </span>&c. — So the true disciples of Christ are continually termed in the New Testament, being chosen of God to be his peculiar people instead of the Jews, whom he rejected because they rejected Christ: <span class="ital">who cry to him day and night </span>—<span class="p"><br /><br /></span>A just description this of God’s real people; <span class="ital">though he bear long with them</span> — Though God may bear long with the wicked, and seem deaf to the cries which his people send up to his throne day and night for deliverance, the just view which he has of their affliction will, in due time, move him to punish severely their enemies. Though this was spoken, as has been intimated above, with a particular reference to the destruction of the Jews, described in the preceding prophecy, yet the sentiment expressed is applicable to all cases in which God’s people are oppressed by their enemies. <span class="ital">I tell you, he will avenge them speedily </span>— “Or rather, <span class="ital">suddenly; </span>for so <span class="greekheb">εν ταχει </span>may signify. Besides, Scripture and experience teach us, that in most cases punishment is not speedily executed against the evil works of evil men; but that when the divine patience ends, oftentimes <span class="ital">destruction overtaketh the wicked as a whirlwind, </span>and by its <span class="ital">suddenness </span>becomes the more heavy.” To understand the passage thus, “removes the seeming opposition between this clause and the end of the precedent verse, the reconciling of which has given rise to several strained criticisms, and probably to the various readings found there; not to mention, that it agrees exactly with the subject in hand, the destruction of the Jewish nation having been represented by our Lord in this very discourse, as what would be exceeding sudden and heavy. See <a href="/luke/17-24.htm" title="For as the lightning, that lightens out of the one part under heaven, shines to the other part under heaven; so shall also the Son of man be in his day.">Luke 17:24</a>.” — Macknight. Thus also Dr. Doddridge: “It is plain God might <span class="ital">wait long, </span>and yet at length execute a speedy and sudden vengeance. Compare <a href="/psalms/73-19.htm" title="How are they brought into desolation, as in a moment! they are utterly consumed with terrors.">Psalm 73:19</a>; <a href="/habakkuk/2-3.htm" title="For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.">Habakkuk 2:3</a>; and especially <a href="http://apocrypha.org/ecclesiasticus/35-18.htm" title="For the Lord will not be slack, neither will the Mighty be patient toward them, till he have smitten in sunder the loins of the unmerciful, and repayed vengeance to the heathen; till he have taken away the multitude of the proud, and broken the sceptre of the unrighteous;">Sir 35:18</a>; to which Grotius supposes there is an allusion here.” Several other interpretations of the passage have been proposed, but none of them appear to be so probable as this, nor to be justified by the text. <span class="ital">When the Son of man cometh </span>— Namely, to execute judgment on the Jewish nation; <span class="ital">shall he find faith on the earth? </span>— Or rather, <span class="ital">in the land; </span>namely, the land of Judea; the word <span class="greekheb">γη </span>often signifying, not the earth in general, but some particular land, or country, as in <a href="/context/acts/7-3.htm" title="And said to him, Get you out of your country, and from your kindred, and come into the land which I shall show you....">Acts 7:3-4</a>; <a href="/acts/7-11.htm" title="Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.">Acts 7:11</a>, and in numberless other places. The believing Hebrews were evidently in great danger of being wearied out with their persecutions and distresses. Or, by <span class="ital">faith </span>here may be meant the belief of the particular truth which Christ had been inculcating, namely, that God would, in due time, avenge his elect, and signally punish their oppressors; and the question may imply, that when Christ should come for that purpose, faith in his coming would be in a great measure lost. Accordingly, it appears from <a href="/2_peter/3-4.htm" title="And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.">2 Peter 3:4</a>, that many infidels and apostates scoffed at the expectation of Christ’s coming, which the godly in those days cherished.<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/luke/18.htm">Matthew Henry's Concise Commentary</a></div>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.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/luke/18.htm">Barnes' Notes on the Bible</a></div>Hear ... - Give attention to this, and derive from it practical instruction.<a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/luke/18.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>6-8. the Lord—a name expressive of the authoritative style in which He interprets His own parable.<div class="vheading2"><a href="/commentaries/poole/luke/18.htm">Matthew Poole's Commentary</a></div>Ver. 6 <span class="bld">See Poole on "<a href="/luke/18-2.htm" title="Saying, There was in a city a judge, which feared not God, neither regarded man:">Luke 18:2</a>"</span> <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/luke/18.htm">Gill's Exposition of the Entire Bible</a></div>And the Lord said,.... The Lord Jesus Christ, who delivered out this parable to his disciples: <p>hear what the unjust judge saith; and take encouragement from hence to be frequent and importunate in prayer with God; for if such a cruel, merciless, and unjust judge is to be wrought upon by importunity to do justice, who has no principle to influence him, how much more will not God, who is a just judge, the judge of widows, and of the oppressed, a God of great mercy and compassion, who delights in the prayers of his people, knows their cases, and is able to help them, and who has an interest in them, and they in him? how much more will not he regard their importunate requests, and arise, and save them much such like reasoning this is used by the Jews: <p>"says R. Simeon ben Chelphetha, an impudent man overcomes a good man, or a modest man, (by his importunity,) how much more the goodness of the world itself (q)?'' <p>that is, how much more will a man, by his continual prayer, prevail with God, who is goodness itself? And they have another saying (r), that agrees with this: <p>"says R. Nachman, impudence (i.e. importunity) even against God is profitable.'' <p>The application of this parable follows: <p>(q) T. Hieros. Taaniot, fol. 65. 2.((r) T. Bab. Sanhedrin, fol. 105. 1.<a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/luke/18.htm">Geneva Study Bible</a></div><span class="cverse2">And the Lord said, Hear what the unjust judge saith.</span></div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/luke/18.htm">Meyer's NT Commentary</a></div><a href="/context/luke/18-6.htm" title="And the Lord said, Hear what the unjust judge said....">Luke 18:6-7</a>. <span class="ital">Hear what the unrighteous judge</span> (<span class="greekheb">ὁ κρίτης τῆς ἀδικίας</span>, see on <a href="/luke/16-8.htm" title="And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.">Luke 16:8</a>) <span class="ital">says! But God, will He not</span>, etc. In this contrast lies the conclusion that the <span class="greekheb">ἐκδίκησις</span>, on which that worthless judge decided in respect of the perseveringly praying widow who was so troublesome to him, is the more certainly to be expected from God in respect of the elect, who are so dear to Him, and who so constantly cry to Him for the final decision. On <span class="greekheb">οὐ μή</span> in a question, see Winer, pp. 449, 454 [E. T. 634, 642].<span class="p"><br /><br /></span>According to the reading <span class="greekheb">κ</span>. <span class="greekheb">μακροθυμεῖ ἐπʼ αὐτοῖς</span> (see the critical remarks), the most simple explanation is: but God, will He not fulfil the avenging of His elect, <span class="ital">and does He tarry</span>[222] <span class="ital">for their sakes</span>? and is it His concern, in reference to them, to delay His interposition, or postpone His aid? See <a href="http://apocrypha.org/ecclesiasticus/32-18.htm" title="A man of counsel will be considerate; but a strange and proud man is not daunted with fear, even when of himself he hath done without counsel.">Sir 32:18</a>. Comp. Maldonatus, Grotius, Bornemann in the <span class="ital">Stud. d. Sächs. Geistl</span>. 1842, p. 69 f, Bleek. In respect of the delay which nevertheless, according to human judgment, does occur, Grotius rightly observes: “illud ipsum tempus, quamvis longum interdum ferentibus videatur, re vera exiguum est imo momentaneum, unde to <span class="greekheb">τὸ παραυτίκα τῆς θλίψεως</span> dixit Paulus, <a href="/2_corinthians/4-17.htm" title="For our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory;">2 Corinthians 4:17</a>.” According to Bengel and Ewald, <span class="greekheb"><span class="bld"><span class="ital">ΚΑῚ ΜΑΚΡΟΘΥΜΕῖ ἘΠʼ ΑὐΤ</span></span></span>. is connected hebraistically with <span class="greekheb"><span class="bld"><span class="ital">ΤῶΝ ΒΟΏΝΤΩΝ</span></span></span>: <span class="ital">and over them He is forbearing</span>; whereby the delay of the <span class="greekheb">ἐκδίκησις</span> would be derived from the patience with which God still allows to His elect further time for more perfect sanctification (<a href="/2_peter/3-9.htm" title="The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.">2 Peter 3:9</a>). According to the construction, this would be harder, and in its meaning less in correspondence with the subsequent <span class="greekheb"><span class="bld"><span class="ital">ἘΝ ΤΆΧΕΙ</span></span></span>. The <span class="ital">Recepta</span> would have to be understood: will He not … fulfil, <span class="ital">even although He delays in reference to them?</span>[223]—that is to say, with that <span class="greekheb">ἑκδίκησις</span> of them; <span class="greekheb"><span class="bld"><span class="ital">ΚΑΊΤΟΙ ΜΑΚΡΟΘΥΜῶΝ ΚΑῚ ΦΑΙΝΌΜΕΝΟς ἈΝΗΚΟΥΣΤΕῖΝ ΤῶΝ ΔΕΟΜΈΝΩΝ ΑὐΤΟῦ ΝΥΚΤῸς ΚΑῚ ἩΜΈΡΑς</span></span></span>, Theophylact, not, with Hassler (in the <span class="ital">Tüb. Zeitschrift</span>, 1832): since <span class="ital">He is still patient towards them, i.e.</span> does not lose patience as that judge did. For, apart from the incorrect view of the use of the <span class="greekheb">καί</span>, the thought itself is unsuited to the doctrinal narrative, since it <span class="ital">was</span> actually through the judge’s <span class="ital">loss</span> of patience (rather: his becoming annoyed) that the <span class="greekheb">ἐκδίκησις</span> of the woman was brought about. Moreover, de Wette is wrong in remarking against the reading <span class="greekheb"><span class="bld"><span class="ital">ΜΑΚΡΟΘΥΜΕῖ</span></span></span>, and its meaning, that if the thought that God delays were removed, the parable would have no meaning at all, since <span class="greekheb"><span class="bld"><span class="ital">ΜΑΚΡΟΘ</span></span></span>. corresponds to the <span class="greekheb"><span class="bld"><span class="ital">ΟὐΚ ἬΘΕΛ</span>. <span class="greekheb">ἘΠῚ ΧΡΌΝΟΝ</span></span></span>, <a href="/luke/18-4.htm" title="And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;">Luke 18:4</a>. Therein is lost sight of the fact that the example of the unrighteous judge teaches <span class="ital">e contrario</span> (see already Augustine, <span class="ital">Serm</span>. 36) the procedure of God.<span class="p"><br /><br /></span>The <span class="greekheb">ἐκδίκησις τῶν ἐκλεκτῶν</span> consists in the deliverance from their enemies who are punished at the <span class="ital">Parousia</span>, and in their own exaltation to the salvation of the Messiah’s kingdom for which they are chosen. Comp. <a href="/luke/21-22.htm" title="For these be the days of vengeance, that all things which are written may be fulfilled.">Luke 21:22</a>. The idea of this <span class="greekheb">ἐκδίκησις</span> enters so essentially into the texture of the New Testament eschatology, that in various forms it runs through the entire New Testament, and hence it is not easily to be seen why it should be regarded as standing apart from the views of our evangelist, and should remind us of the fiery zeal of the apocalyptic writer (Köstlin, Hilgenfeld). Comp. preceding passages in Luke (<a href="/luke/1-51.htm" title="He has showed strength with his arm; he has scattered the proud in the imagination of their hearts.">Luke 1:51</a> ff., <a href="/luke/1-71.htm" title="That we should be saved from our enemies, and from the hand of all that hate us;">Luke 1:71</a> ff.).<span class="p"><br /><br /></span>[222] The expression <span class="greekheb">μακροθυμεῖ</span> corresponds to the idea of the <span class="greekheb">ἐκδίκησις</span>, which includes within it the punishment of the enemies.<span class="p"><br /><br /></span>[223] Lange is wrong in saying: although even over them He rules <span class="ital">high-mindedly</span> (and therefore inscrutably).<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/luke/18.htm">Expositor's Greek Testament</a></div><a href="/context/luke/18-6.htm" title="And the Lord said, Hear what the unjust judge said....">Luke 18:6-8</a>. <span class="ital">The moral</span>.—<span class="greekheb">κριτὴς τ</span>. <span class="greekheb">ἀδικίας</span>, <span class="ital">cf.</span> <span class="greekheb">οἰκονόμον τ</span>. <span class="greekheb">ἀ</span>., <a href="/luke/16-8.htm" title="And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.">Luke 16:8</a>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/luke/18.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">6</span>. <span class="ital">the unjust judge</span>] Literally, “<span class="ital">the judge of injustice.”</span> Cp. <a href="/luke/16-8.htm" title="And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.">Luke 16:8</a>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/luke/18.htm">Bengel's Gnomen</a></div><a href="/luke/18-6.htm" title="And the Lord said, Hear what the unjust judge said.">Luke 18:6</a>. <span class="greekheb">Εἶπε</span>, <span class="ital">said</span>) after having interposed a proper (requisite) pause, for the purpose of sharpening the attention of His hearers.<span class="p"><br /><br /></span>Luke 18:6<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/luke/18.htm">Vincent's Word Studies</a></div>The unjust judge<p>Lit., the judge of injustice. 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