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This Verse by Verse Commentary page is part of an ongoing project to add notes to each verse of the Bible. Therefore many verses do not yet have notes, but if the Lord tarries and gives me breath, additions will follow in the future. The goal is to edify and equip you for the work of service Eph 4: From Jensen's Survey of the NT by permission.

We often read this passage and think of it as a call to persevering, persistent prayer in general, and that is certainly a valid application.

But in the context in which Jesus gives this parable, it is clear that this persistence in prayer relates to the Lord's Second Coming and so John MacArthur entitles this section Luke This important aspect of this parable on prayer will be discussed in greater detail in Luke Luke alone gives this parable.

This is not a parable on the persistency or the pertinacity of prayer—as though somehow God will hear if you hold on long enough. This is a parable by contrast, not by comparison Wiersbe's Expository Outlines on the New Testament.

R Kent Hughes in a sense responds to McGee's comments asking "Does this mean we must never engage in importunate prayer, fervently beseeching God? The teaching of the parable is that we must continue in our prayers, even when there seems to be no answer, because God, unlike the unjust judge, is loving, good, and gracious.

The Christian actually sub-Christian version of this parable is to imagine that our fervent prayers will begin to accumulate a meritorious critical mass that God cannot ignore. Such a view is idolatrous because it imagines that God is something like the unjust judge.

Untold numbers of sermons have wrongly used this text to teach that we must frantically beg God to answer our prayers. This is not the idea at all. The parable of the unjust judge and the pestering widow is a parable of contrast.

The clear lesson of the parable is that God is not like the judge, for God is good and gracious. And we are not like the nameless widow, for we are his chosen ones. So a distressed bugging of God is in fact inadequate prayer.

Preaching the Word - Luke Bolding added. Parables were stories given by our Lord to illustrate truths. The word parable comes from two Greek words. A parable means something that is thrown beside something else to tell you something about it.

For instance, a yardstick placed beside a table is a parable to the table—it tells you how high it is. A parable is a story our Lord told to illustrate divine truth. There are two ways He did this. One is by comparison, but the other is by contrast. When you come to Him in prayer, do you think He is a cheap politician? Do you think God is doing things just for political reasons? God is not an unjust judge. Leon Morris introduces this parable pointing out that "Jesus is not, of course, likening God to an unrighteous judge.

If a wicked man will sometimes do good, even if from bad motives, how much more will God do right! Kistemaker - The two parables of Prayer should be both persevering Lk NIV adds "His disciples" but is this correct? We have to check the immediate context and when we do, we will find the previous passage that says " He said to the disciples. So the target audience is the disciples of Jesus. Beloved by application that includes you and me! So we need to listen up to our Master's voice.

The metaphorical meaning is to place or lay something besides something else for the purpose of comparison. An illustration Mt To show that - This is the translation of the preposition "pros" which primarily means movement toward but can speak of a goal, the idea being "for the purpose of. Matthew Henry - This parable has its key hanging at the door ; the drift and design of it are prefixed. Christ spoke it with this intent, to teach us that men ought always to pray and not to faint.

Rather, it means to make prayer as natural to us as our regular breathing. Unless we are sick or smothering, we rarely think about our breathing; we just do it. At all times - This answers the "when" of prayer. At all times which is a clear statement that we should pray whenever and wherever. There are no exception clauses. Prayer is to be like breathing. We are to breathe at all times or we suffocate.

Similarly, we are to pray at all times lest we "suffocate spiritually," and specifically in context so that we do not lose heart. Because of the delay in the consummation of the kingdom, it is especially important for persistent prayer to characterize the Christian life. This will insure that a community of faith will exist when the Son of Man comes Lk Paul mentioned this idea in 1 Thessalonians 5: At all times - This is re-emphasized with the phrase "day and night" in Luke When He returns, Jesus will balance the scales of justice.

Not just uttering words. The difference is one of " quality " not " quantity. In English always is defined - invariably, forever, perpetually, on every occasion, throughout all time, without variation.

Continually, regularly, repeatedly or constantly during a certain period, or regularly at stated intervals eg Mephibosheth - 2Sa 9: It is a word that focuses attention on experience within the world of time and space.

MacArthur comments - You need to pray that Christ will come. You need to pray that you'll have the strength to endure to the end; the end of your life and the end until the Lord Himself comes, should you live until we are gathered to Him.

Three times a day on the model of Dan. Henry Morris on pray at all times - The context makes it clear that such commands refer, not to interminable prayer, but to persistent prayer Luke Kistemaker - Jesus tells them that during the lengthy and increasingly difficult period of time before the Son of man returns see Lk They ought to pray - The verb " ought " is in the present tense calling for prayer to be a lifestyle cf "lifeline!

Do a mental checklist of your daytimer and your appointments, etc? If so you've already depriortized prayer. Prayer is not an optional activity for the more committed. It is a necessity for every believer because it acknowledges our total dependence on God. Dei refers to inward constraint which is why it is often translated " must ". Dei describes that which is under the necessity of happening or which must necessarily take place, and as stated above, conveys a sense of inevitability.

To express the sense of necessity dei is translated "one ought", "one should", "one has to" or "one must". The word faint describes a believer who loses heart and gets so discouraged that he or she wants to quit. I can recall two occasions when I have fainted physically, and it is the most helpless feeling I have ever experienced.

There is a connection between what our Lord said in Luke Not to lose heart - This is a common refrain in the NT. All believers are prone to lose heart! The world, the flesh and the devil wear away at us seeking to curb our resolve to press on toward the goal for the prize of the upward call in Christ Jesus. This admonition is especially relevant to losing heart in praying I speak from personal experience. Here Jesus turns it around so that praying precedes not losing heart.

The practical application is to pray at all times , because the tendency of our fallen flesh is to cause us to lose heart i n the promises of God. We see ourselves in the "here and now" and His promises many times in the "then and there" of the future kingdom.

We forget that faith is the assurance of things hoped for and the conviction of things not seen, such as Messiah's glorious future earthly kingdom in the present context. Peter warned the first century saints " Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts.

Instead, we are to pray for His return at all times! Why would a disciple lose heart? Keeping the context in mind the immediately preceding section Lk In the parable the widow is praying for justice and we as Jesus' disciples are to pray persistently for justice for God's people.

One thinks immediately of all the Christians who are martyred each year by godless Christ haters see Voice of the Martyrs. We are also tempted to lose heart because of the afflictions and hardships of life. We become discouraged, and then no longer pray as we should.

It is easy to lose heart in prayer because prayer is hard work that we too often approach lightly. Paul knew that prayer was hard work that required fervent labor ED: Morrison tried to explain why prayer was difficult, because three parts of the human being are engaged in prayer:


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