The Unjust Judge Luke 18:1-8

Reading Luke is like reading a rather complex mathematical formula.  The book's impact is cumulative and highly intertextual.  Not only does this book depend on itself, but it also depends on the whole faith history of Judaism.  This "orderly account" which Luke sets forth is only orderly in the sense that he begins with the story of John the baptist, relates John to Jesus and then develops the story of their lives and ministry until each is killed and Jesus rises from the dead.  In the midst of all of this action the world gets turned upside-down.  This can hardly be called orderly.  On the other hand, it is a model for the praxis of faith.  Praxis describes the circular traffic that is always going on between theory and action.

Action forces me to look at theory again. (Is how I perceive the world before I acted the way the world really is?  Well, no, not quite; because of my action, I now see the world differently and must act differently as a result.)  And theory forces me to look at action again.  (Am I acting in the most effective manner, the world being the way I now perceive it?  Well, no, not quite, so because of a modified theory I must now act differently and see the world differently as a result.) 

This is a never-ending process. It is my participation in a process of seeking to transform society.  Because it is not merely cerebral but action-oriented as well, some are insisting (in a jaw-breaking distinction) that the Christian's task is not "ortho-doxy," i.e. right thinking but "ortho-praxis," i.e., the right combination of thinking and doing. To take praxis seriously means, ... that we know the truth in a different way.¹

I would assert that it is this praxis which Luke forces his reader to consider.  He does this in many different ways, but in the context of the "Unjust Judge," Luke uses at least five perspectives to convey his message.  (1) Luke depends on earlier themes of this narrative, prayer, the rich and poor, and honor vs shame.  (2) Luke depends on the authority of the Old Testament (torah), in order to direct ethical behavior.  (3) Luke depends on earlier literary tradition (interior monologue) to show the inner crisis of the Judge.  (4) Luke depends on earlier myth to lend substance to his story.  (5) Luke depends on the context of his time to demonstrate that action is the proof of the work of the Holy Spirit.

So it is that this section begins by considering the need to pray at all times.  This is the eleventh time which Luke mentions prayer, and the import of this concern surrounds the activity of the Holy Spirit and our relationship with God. 

"Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, "You are my Son, the Beloved; with you I am well pleased." (Luke 3:21-22 NRSV) 

Luke also intends for us to remember,

"He said to them, "When you pray, say: Father, hallowed be your name. Your kingdom come.  Give us each day our daily bread.  And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial." (Luke 11:2-4 NRSV) 

But our relationship with God is only part of our prayer life.  Luke also calls us to remember our relationship with one another. 

... "Blessed are you who are poor, for yours is the kingdom of God. "Blessed are you who are hungry now, for you will be filled. "Blessed are you who weep now, for you will laugh.

"Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets. "But woe to you who are rich, for you have received your consolation. "Woe to you who are full now, for you will be hungry. "Woe to you who are laughing now, for you will mourn and weep.

"Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.

"But I say to you that listen, Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who abuse you. (Luke 6:20-28 NRSV)

No wonder we are to pray always.  Through our prayers the Holy Spirit is active in our lives, keeping us right with God and our neighbors.  This theme is so important to Luke that prayer is mentioned thirty-four times in Luke/Acts.  This represents more than forty per cent of the passages in all of the New Testament. 

With this in mind, we are able to move into the parable itself.  We are presented with a judge and a widow--two people of different classes.  The judge at least had power to decide the outcome of other people's lives.  In the context of Luke, I believe that it can also be assumed that the judge was wealthy.  The widow, however, had no power.  If she had had any power, she would not have had to repeatedly come before the judge to ask for help.  She was defenseless.  In the context of Luke, I believe it is also safe to assume that she was poor.  In this poverty it is also likely that she was alienated from the community and therefore can be thought of as the alien, reminding the reader of texts like Ex.22:22-23, Deut.24:19-21, and Deut. 27:19.  In this parable the alien and the widow come together in one person recalling to Luke's audience and us the correct ethical and pious action.  But is that all Luke intends?

As Luke 7:11-17 recalled 1 Kings 17: 8-24, it seems possible that this parable recalls 2 Samuel 14:1-24.  This could indicate that the widow is someone other than a "true" widow.  Indeed, the possibility exists that the widow in this case might not even be a person but persons.  For "widow" at the time of Luke was used in the metaphoric sense as well.  (A city stripped of its inhabitants and riches is represented under the figure of a widow.)² 

In this light, the designation of a certain or particular city might point to Jerusalem.  As a pre-resurrection image, this would reflect the attitude of the people of Israel who lived under the heel of the Roman Government.  As a post-resurrection story, this speaks to the people concerning the destruction of the Temple in 70 C.E..  In either case, the people who constitute the majority of the population would be seen as impoverished and without a voice.  They would need someone to act on their behalf.

But this judge tarries in his response.  He does not fear God nor does he have regard for people.  We see through the use of interior monologue that he changes his mind³. 

Sellew points out that Luke is not the only Biblical author to use this device, but he is the most accomplished, for he uses it six times (Luke 12: 16-20, 12: 42-46, 15: 11-32, 16: 1-8a, 18: 2-5, and 20: 9-16).  "When faced with a moment of decision, usually in a moral crisis, the central characters...address themselves through the use of...interior monologue."  In this "private interior debate, the ‘soul’ disputes with itself, but its arguments are broadcast through Jesus' special insight.  The true feelings and inner workings of the characters within these stories are made transparent, not only to the reader but to Luke's other characters as well...."⁴

So it is that this judge faces a "moment of decision."  He must decide whether or not to act ethically.  Ultimately, the decision is in favor of the widow because he knows that she will continue to appear praying for aid.  Behind this reasoning lies the theme of honor and shame.  If this widow continues her importunity, she will draw attention to the fact that this judge is not acting.  Although this judge does not have regard for people, he does have regard for himself and would most likely dislike the shame he would have to face if he did not act justly. 

The resultant activity creates a new praxis.  For the widow in her praying has changed the balance of power.  The once powerless has now to some degree become powerful.  The judge in acting has recognized the need for action and is now considered just.  He who has no regard for people acts with regard for people. 

So we begin to discern a content to praxis, although it is not a content neatly determined in advance; it will grow out of, respond to, condition and be conditioned by, the situation.  But since it is praxis committed to the poor and to the transformation of the world, undertaken from "the view from below," we can describe it, in the precise technical meaning of the word, as subversive action.  Vertir means "to overthrow, to turn upside down." The Christians described in Acts 17:6 fit this very well:  "Those who have turned the world upside down" is the way they were pictured.  But from what stance does one turn the world upside down?  There are two possibilities: one would be super-version, up-ending or turning the world over "from above," for the benefit of the affluent and the powerful; the other possibility would be sub-version, turning the world upside down "from below," for the benefit of the poor and powerless.  Christian praxis is clearly sub-version, transformation "from below," on behalf of, but finally by, "the wretched of the earth," the poor and dispossessed.⁵

This then is the result of sub-version and super-version.  Indeed, there is transformation.  In the midst of this transformation one encounters con-version.  Through prayer, the Holy Spirit enters into this situation creating justice by turning the world upside down.  But is this all that Luke intends us to look at? 

Luke continues to hold our attention for yet, behind the scenes of even this little story, lies the mythic history of both Jew and Greek.  For the Greek audience the entire history of their pantheon lies buried in this text.  A world filled with capricious gods who act when they want and for whom they want depending on how the mood strikes them.  These too are the judges of their past who feared neither one another nor humanity.  One can almost see the Greek audience nodding their heads knowingly when hearing of this unjust judge.  Indeed, the Greeks through their drama, poetry and novel have made the capricious god an art form.⁶

For the Jews, their history is riddled with crying out to the Lord, and God seeming to not hear.  This is the cry of the people in the wilderness, the Babylonian Exile, throughout the prophets, and it is the attitude of the people of Israel at the time of Christ when they prayed for the messiah.  If the parallel story recalls us to 2 Samuel 14:1-24, there is even a certain link between the estranged Absalom and Jesus because they are both heirs to the kingdom.  "For the king will hear, and deliver his servant from the hand of the man who would cut both me and my son off from the heritage of God." (2 Samuel14:16 NRSV)

Here the parable reminds us that although there are parallels to mythic and historic events, this is a judge who is human.  "For he feared neither God nor person."  Luke insists that in this case the judge is subject to judgment. 

When the transforming act is finished, when the widow has been defended, Luke's Jesus adds, " Will the Lord not truly make justice (for all parties) for the chosen (those who obtain salvation through Christ) who are crying out to God day and night, and will God cause them to suffer long?  8.  I say to you, God makes justice quickly." 

Indeed, the one telling the story is God.  We, the outside observers, know this and smile, for justice could not be quicker than having the one who is willing to sacrifice himself for the world right in front of you.  How is it that anyone could possibly miss what is happening?  The prayers of the people have been heard, and Jesus is there as the answer. 

Yet obviously the people do miss the import of the story.  Jesus will be honored as a mock-king in just a short time.  He will be tried as a blasphemer and a traitor and crucified as a result.  The cry of the oppressed will become the cry of the oppressor, and Jesus will be the one without a voice.

How poignant the last line of this parable becomes when it asks, "Yet when the son of man comes will he find faith on earth?"  (Luke 18:8b).  Indeed, where is this faith to be found?

It is the mark of Luke's literary skill which points us back to the very beginning of the parable.  "He told a parable to them concerning the need for them to pray at all times and not to be utterly spiritless." 

In order to obtain the Spirit, one must always pray.  If one is filled with the spirit, one must act.  When we act justly, we act either sub-versively or super-versively.  In turning over the world we experience con-version which is the work of the Holy Spirit.  The work of the Holy Spirit transforms the world so that we must look at the world anew and pray, as the widow prays, constantly coming before the judges of the world who do not want to hear. 

This then is "ortho-praxis"--a theory/action which throws us headlong into the heart of racial, ethnic and class struggle. We do not go there because we want to, but because we must.  If we are to pray and be spirit-filled, we will be directed even as the Unjust Judge was directed. 

Will there be faith on earth when the Son of Man comes?  I believe that Luke says yes.  It may not be the kind of faith that we would want, but it will be the faith which the Spirit imparts. 

¹ Robert McAfee Brown, Theology in a New Key, (Philadelphia: The Westminster Press, 1978), p. 71

² Logos Bible Study Software, Strong's lexicon based on Thayer's lexicon and Smith's Bible Dictionary, (Oak Harbor WA. Logos Research Systems Inc. 1992,

³ Phillip Sellew, Interior Monologue as a narrative device in the Parables of Luke, J.B.L. III/2,  pp. 239-253

⁴. Ibid. p. 239

⁵. Brown, New Key, p. 72, citing Gregory Baum in Theology in the Americas, ed. Sergio Torres and John Eagleson (Maryknoll, NY: Orbis Books, 1976)

⁶. Consider the Marriage of Psyche and the Trials of Hercules as only two examples.