A Vote and a Prayer Luke 18:1-8

It is difficult for me to read this text this week without thinking about the current election process. Don’t jump too far ahead of me here. I admit that as I read the text for the first time last Sunday that I was listening to the presidential debate. I also admit that, when I first read the text, I had just heard the reports of Mr. Trump’s inappropriate and offensive language. But, the more I thought about it, the more I became convinced that this story speaks about our whole electoral process this year and that this story’s illustration of the need to pray always and not to lose heart is more important than ever.

Let’s begin by considering four perspectives of this story and the characters in it. First, in the context of the Gospel of Luke, Jesus is on his way to Jerusalem where prophets are killed and where we know that he will be crucified. Yet, at the time of Luke reporting Jesus’ words, Jesus has not only died on the cross, he is risen from the dead. So although these words were spoken before the crucifixion, the people who are hearing these words from that time until the present already know the ultimate outcome of the story. This means that they and we always hear the story with the knowledge of the resurrection.

Second, when we hear the title of judge, we are likely to think of robes and big desks, of plaintiffs and defendants, of bailiffs, juries, and reporters everywhere (can anyone say CNN?). But during the time of the Gospel of Luke, a judge was anyone who had the power to decide your future. A judge could be anyone who had the power to withhold the means of living from you.

Third, we all know what a widow is. Some of you may be widows or widowers because you have lost a spouse. But, especially in biblical writings, the widow can be an image of any person, group of people, or even a nation who has no one to speak for her/them asking that they be given what is rightfully theirs.

Within the context of the judge and the widow we are told what injustice or unrighteousness looks like. The judge’s injustice or unrighteousness begins with not fearing God and not respecting people. The judge is above it all and is only concerned with his pleasures and how he looks to the world around him.

The widow feels the bite of the judge’s arrogant self-righteousness and comes to the judge seeking vindication. Indeed, she addresses the case against her adversary again and again. Like a mosquito in the night that continues to whine around your ear evading the impatient and exasperating slap, this widow continues to come praying (begging) for what is rightfully hers. Note that it is not the presence of the widow that is so annoying; it is her continuing prayer for justice that concerns the judge.

Lastly, there is the character of the inner voice which first appeared in ch. 12 in the story of the rich man and the abundant harvest. Later we heard the words of the inner voice in the lazy steward, the prodigal son, the unrighteous manager, and now in the unjust judge.

The character of the inner voice has changed through the stories. In the first, the inner voice is greedy and wants to build bigger barns. In the second, it encourages the servant to abuse his power so others suffer with beatings. The inner voice of the prodigal son convinces him that it is better to ask for mercy than to live outside a loving relationship. The unrighteous manager discovers he can experience welcome in the community around him by relieving the debts of the people when he loses his job.

Now the inner voice instructs the unjust judge to be just even if it is only for appearance’s sake. The widow’s constant praying for justice is making the judge look bad. Politically, she is giving him a black eye.

In each of these stories, the inner voice points us in the direction of what it might mean to live in a realized kingdom of God’s justice even though the characters are not fully changed. Each story speaks of outcomes based on self-interest while the hope is for self-giving for the sake of the world. We will hear from this inner voice one more time before the end of our liturgical year for our own instruction. We will see the result of the inner voice teachings on the cross when a bandit prays to be remembered in Christ’s resurrection world.

Jerusalem, judge, widow, inner voice—let us think about this story in light of what is going on today. Clearly we have candidates who may have some fear of God, but that is questionable at times, and clearly there seems to be little respect for the people. Our candidate judges are much more concerned with trying to sanitize their pasts, explain their miscreant ways, and point fingers at one another claiming that the other is unfit or, could we say, unjust?

Little time is being spent on some of the most pressing concerns of the day. Will we have jobs that pay us enough to live on? Is medical care available to all when they need it? Can we find a way to live with one another without killing each other? Does everything have to be based on winning, or is there a way for us as a nation to recognize God’s image in one another? Can we see, yes see, in a way that recognizes the value of all of God’s people, finding ways of peace, rather than constantly maneuvering for more power? Is there room in our lives to recognize that this world is God’s good creation and that we need to stop polluting and destroying it? Can we perfect the programming of the driverless car so that I can go where I want when I want? (Oops, that last one was my bad.) Is there yet time to find ways of distributing the wealth and abundance of this world in a way that does not create greater chasms between the rich man and the Lazaruses of the world?

The answers to all of these questions will only come through persistent, constant praying. I am convinced that today we are the widow in this story, and justice will only be given if we continue to pray against the powers of injustice. -

Our candidates claim that they want to talk about the issues of the day, yet when the opportunity for discussing their programs comes, each one points to the inadequacies of the other candidate, claiming that the other person’s policies will destroy our economy or make a complete disaster of our world without getting around to what they propose. It is good and worthwhile to know what each of them has done in the past, but to live in the past is to die.

I am much more interested in what they want to do in the future. I would really like to know what their dream for the United States is. Because they seem to be unable to lay out their proposals, I wonder whether these candidates have a sustainable dream that extends beyond November 8.

It is going to be up to us, the electorate, the widows, to actively pray for justice. We must raise our voices now, and keep raising them, in our local governments, in our state legislatures, and in the halls of congress. Created in God’s image, we know what it means to be just. We know what it means to be righteous before the Lord. We know that justice begins with fearing, that is having a passionate reverence for, God and respecting God’s people. We must see each other as equals and recognize the needs of all of God’s people as our own needs. We must acknowledge that we are broken and incomplete without their presence in our lives.

As we pray for justice, we ask for ways to bring clean water to the people of Flint, Michigan; we ask for meaningful employment that pays enough to support a family of coal miners and steel workers in Ohio, Pennsylvania and West Virginia; we ask for fair prices for milk from our cows and the produce from our fields; we ask that those who are without hope in Chicago may find ways of living in peace with one another instead of shooting each other. Praying for justice means that we need to raise our voices in prayer again and again, begging for justice and an end to racism, sexism, able-ism, and classism whenever they appear.

When we call for justice, we aren’t asking just for me, just for you, but for each person in the earth—for refugees who are fleeing from war torn countries like Afghanistan, Syria, Yemen, and Columbia for their lives; for immigrants trying for a better life; for people living with the mess we have made of our air and our waters everywhere.

We need to pray loudly and often without losing heart. We need to remember that God’s justice is done quickly in ways that we do not understand—opening the sea for God’s people to safely pass when fleeing oppressive Egypt, giving laws to create order in the chaotic wilderness-times of our lives, raising up foreign leaders like Cyrus to restore the city of peace (Jerusalem), and making us right with God through the cross and empty tomb.

When the Pharisees asked Jesus when the kingdom of God was coming, he told them that the kingdom of God is not coming, it is here. It is among you. He says that, if justice will be known, we need to do something about it. We must pray, understanding that prayer is not only cries to God for help in times of trouble, but actions that raise people up from the toxic places of open despair and hopeless quiet desperation, that is, the place where they have lost heart. In prayer, we can lift ourselves and those who are trapped in those spiritless places of lost heart into communal lives of ministry, walking together shoulder-to-shoulder and heart-to-heart, trusting in God’s will being done on earth as in heaven.

So how do we begin praying? Prayer begins with listening. Listen to God’s calling, that is heed or fear God. Listen to the people around you, that is respect them and recognize the value of their needs. Then, having listened, we too can speak, implore, and beg. We can join with those who are already speaking and acting in faith, trusting in God’s continued active presence in history.

This year, your prayer may be in the vote you cast on November 8. It can be a statement of trust that God continues to work in history through good leaders and bad. Without losing heart, our prayer this year may be that we won’t have to overwork God’s labor of grace and forgiveness. So I urge you to listen to God’s calling to honor the widow, the orphan, the stranger, and the poor; listen to your heart and the people around you, and then, prayerfully vote for our future and the future welfare of God’s people in a way that will be faithful when the Son of man comes.

The good news is that whether or not the son of man finds faith on earth, we know that he is coming. Let us prepare him room and make straight his way.

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.