March 1931
T h e
K i n g ’ s
B u s i n e s s
130
versary. The verb “avenge” is perhaps too strong. The thought is, rather, “give me justice.” The Christian has no right to seek revenge. V. 4. Would not for a while. It has been suggested that such a judge would be waiting to see whether a bribe would be offered to him. A practical lesson to be gathered from the statement is that answers to prayer often seem to be delayed for no good purpose. But God knows not only how but when,to right our wrongs. Afterward he said within himself. Some have regarded this new attitude as an evidence of honesty on the part of the judge and of sincere purpose to give help. Rather, it was coupled with a shameless confession that he had no fear of God or regard for the sufferings of men. His motive was purely selfish to the end. V. 5. Because this widow troubleth me. His own comfort was more to him than a sense of justice. Lest she wear me out. The verb means “to disfigure the face.” Therefore, some commentators read it: “Lest she give me a black eye.” If the verb is taken in the milder sense, it would le ad : “Lest she keep begging indefinitely.” V. 6. The Lord said, Hear. The Lord Jesus drew a lesson from this attitude and language of the unjust judge. He branded the judge as “unrighteous,” and yet He used his action to give to the suf fering church a much-needed lesson. V. 7. Shall not God avenge his elect? The elect are those whom God, through Christ, has called out from an unbeliev ing world. God looks upon them with in finite love and tenderness and deals with them and for them in absolute justice. The Lord Jesus contrasts the righteous Father with the cruel and selfish earthly judge. If the latter, through selfish mo tives, was led to finally give ,a just ver dict to a poor widow, would not God the Father deal wisely and rightly with His own ? That cry to him day and night. These cries of God’s children arise to Him when they are pressed by sore trials. Often believers are in the bitterness of Gethsemane, and they say: “If it be pos sible, let this cup pass from me.” In her sorrows, the widowed church longs for the return of Christ (cf. 17:22). He is longsuffering over them. T h is clause has been variously interpreted. It may mean that He is patient and merciful toward His own. Others take it that the verb means “delay” and suggests that, for the sake of discipline, He’ allows their distress to continue for a long time. How often has the church in her troubles felt that God was slow to bring back the righteous King! V. 8. Will avenge them speedily. This evidently did not mean that the return of Christ was to be expected after a very brief interval. The discourse upon which this parable is built intimates that there will be an extended interval of time. The word signifies, rather, that Christ will come quickly, in the twinkling of an eye (cf. Rom. 16:20). Shall he find faith? God will not fail to do His duty toward the elect. But the church may fail. Je sus had stated to the disciples that there would be apostasy before His return (17: 26-30). A similar thought is given in the parable of the virgins in the words, “and they all slumbered and slept” (Matt. 25:5).
April 26, 1931 How to Pray
A Needed Help Please send me T he K ing ’ s B usiness . / prize it next to my Bible. I have a Sunday-school class and I need the help that I can get from T he K ing ’ s B us iness . —From Cypress, III.
Lesson : Luke 18. ( Lesson Text: Luke 18:1-14.) Golden T e x t : “Lord, teach us to pray” (Lk. 11:1). ♦ * * L esson in O utline I. Importunate Prayer (1-8). 1. Illustration—an unjust judge (1- S ). a. C h a ra c te r of th e judge— “feared not God . . . regarded not man” (2). b. A widow’s appeal for justice —repeated and forceful (3). c. Request granted—not on the ground of justice but for self- . ish reasons (4, S). 2. Application by the Lord Jesus ( 6 - 8 ). a. The earthly judge condemned because “unrighteous” (6). b. God the righteous Judge of the elect (7, 8). (1) He will right their wrongs. (2) He hears their cries. (3) He is long-suffering. (4) He w ill' send relief “speedily.” 3. The outlook—no fa ith when Christ comes (8). II. Insincere and Sincere Prayer (9-14). 1. The prayer of the Pharisee (9-12). a. A wrong spirit—self-righteous and critical (9). b. A wrong attitude—“prayed with himself” (11). c. A wrong estimate of himself —“not as the rest” (11). d. A wrong foundation—depend ence upon works (12). 2. Prayer of the Publican (13, 14). ■ a. A right attitude (13). (1) Standing “afar off”— conscious that he was an alien. (2) Humility—“would not lift up . . . his eyes.” (3) Godly sorrow—“smote his breast.” (4) A proper confession— “a sinner.” b. A plea for mercy (13). c. The verdict of God—Publican justified, Pharisee unforgiven (14). d. God’s rule—exalt self and be humbled, or humble oneself and be exalted (14). * * * A pproach to the L esson '"THIS parable is found only in the Gos- pel of Luke. It must be studied with relation to the context if its meaning is to be understood. The Pharisees had asked when the kingdom of God should come (17:20). They were eagerly wait ing for the manifestation of the kingdom of Messiah, but they had a purely exter nal and materialistic idea of that king dom. They expected Messiah to appear in some startling, dramatic way. This idea is reflected in their frequent demands of Jesus that He give them a sign. The Lord Jesus had disappointed them, and in answer to their questions He plainly told them that the immediate manifesta tion of the kingdom was not to be such
as they had anticipated. Indeed, there was to be, first of all, a kingdom in mystery before it was manifest in power (vs. 20- 22). Instead of immediate rule upon a throne, Messiah must die upon a cross (v. 25). And yet that same rejected Messiah would appear again, coming sud denly and unexpectedly (v. 24). The apostate world would be taken by surprise (vs. 26-30). The day of the Lord would be marked by a crisis of separation and judgment (vs. 31-36). The period of the King’s absence will be a time of severe trial for the saint. Christians need not expect to have their rights; for an unbelieving world, in the control of the prince of darkness, fears not God nor regards men. The true church will long for the day of Christ who will come with a righteous scepter. While He tarries and their sorrows mul tiply, the saints have but one recourse— urgent prayer. * * * H eart of the L esson I. Importunate Prayer (1-8). V. 1. Spake a parable unto them. It was probably spoken to the disciples, to Whom the preceding discourse had been given (17:22). Always to pray. Con trary to the usual order, the lesson of for every arduous task and to obtain vic tory in every temptation. He needed to pray because He had made himself subject to human limitations. And if it was nec essary for Him to pray, how much more important it is for us to do so ! Not to faint. The verb means “to turn coward or lose heart.” Paul likes to use the word (cf. 2 Cor. 4:1, 16; Gal. 6:9; Eph. 3:13; 2 Thess. 3:13). V. 2. A judge, who feared not God. There were doubtless many such judges in Christ’s day as there have been since. This one is represented as completely dis regarding the law, both as it related to God and as it regarded men. V. 3. A widow in that city. The Bible represents God as being very thoughtful of widows (cf. Jas. 1 :27). This widow typifies the bereaved church. The Bride groom, rejected of men, has returned to the glory. Meanwhile, the world which still rejects Christ not only disregards but hates the church. Her only weapon is unceasing, urgent prayer. By this means, faith can be retained until Christ comes^ again. She came oft. This may read more literally: “She kept coming to him constantly.” Avenge me of mine ad- the parable is given in advance. Jesu s had a right to ask men to pray always, for He set them a good example. It was by a life of prayer that He was able to find strength
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