Exegetical and Hermeneutical Commentary of Luke 18:2
saying, There was in a city a judge, which feared not God, neither regarded man:
2. a judge ] Rather, a certain judge. The little story is not improbably taken from life, and doubtless the inferior judges under such a sovereignty as that of the Herods might afford many instances of carelessness and venality.
which feared not God, neither regarded man ] The description of a character perfectly abandoned. He is living in violation of both of the two great commandments; in contradiction to the spirit of both Tables of the Decalogue. His conduct is the reverse of the noble advice of Jehoshaphat to his judges, 2Ch 19:6-7; (2Co 8:21).
a widow ] See Exo 22:22; Deu 10:18; Isa 1:17; Isa 1:23; Mal 3:5; 2Sa 14:2 ; 2Sa 14:5. The necessity for special justice and kindness to them rose from the fact that in the East they were of all classes the most defenceless and oppressed. Hence the prominent place which they occupy in the arrangements of the early Church (Act 6:1; Act 9:41 ; 1Ti 5:3, &c.).
Fuente: The Cambridge Bible for Schools and Colleges
A judge which feared not God – One appointed by law to determine causes brought before him. This judge had no reverence for God, and consequently no regard for the rights of man. These two things go together. He that has no regard for God can be expected to have none for man; and our Lord has here indirectly taught us what ought to be the character of a judge that he should fear God and regard the rights of man. Compare Deu 1:16-17.
Regarded man – cared not for man. Had no respect for the opinions or the rights of man.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. A judge, which feared not God, neither regarded man] It is no wonder that our Lord calls this person an unrighteous judge, Lu 18:6. No person is worthy to be put in the sacred office of a judge who does not deeply fear God, and tenderly respect his fellow creatures. Because this person feared not God, he paid no attention to the calls of justice; and because he respected not man, he was unmoved at the complaint of the widow. Even among the heathens this was the character of a man totally abandoned to all evil. So Dion Cassius says of Vitellius, that he neither regarded gods nor men – , .
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We have here the parable, and the interpretation thereof, both, Luk 18:1, in the proparabole, or the words immediately going before it, and also in an epiparabole, or some words following it, which sufficiently explain our Saviours scope and intention in it, viz. To assure his people, that though the Lord show a great deal of patience towards wicked men, who are the enemies of his people, and doth not presently answer their cries for a deliverance of them out of their hand; yet if they go on crying to him, he will most certainly at length deliver them. To this purpose he tells them a matter of fact, which either had happened, or might happen in the world.
There was in a city a judge, which feared not God, & c.: from hence he concludes, arguing from the lesser to the greater, and indeed there is an emphasis in every part of the comparison.
1. This was an unjust judge; God is a righteous Judge.
2. He did this for a stranger; Gods people are his own elect.
Then he assures them, that God would avenge them speedily. We may from this discourse of our Saviour observe several things.
1. That all the wrongs and injuries which the people of God suffer in this life should make them fervent and frequent in prayer to God for redressing them.
2. That notwithstanding their prayers, God may bear with their enemies long, for so much time as they shall think a long time.
3. If Gods people do not faint, but continue night and day crying to him, God will hear them, and avenge them of their adversaries.
The power that importunity hath upon sinful men, may confirm us in this thing, and ought to engage us to pray without ceasing and fainting.
Nevertheless when the Son of man cometh, shall he find faith on the earth? When Christ shall come to judgment, he will find very few whose hearts have not fainted; there will be multitudes who are fallen away, through the power that temptations have upon the frailty of human nature. By faith here seems to be understood the true and proper effects of faith, growing out of it as the fruit out of the root. This premonition of our Saviour also served for an excellent caution to his disciples, that they would watch, and take care that they might be none of that part of the stars of heaven, which by the dragons tail should be cast down to the earth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. feared not . . . neitherregardeddefying the vengeance of God and despising the opinionof men.
widowweak, desolate,defenseless (1Ti 5:5, which istaken from this).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Saying, there was in a city a judge,…. In every city in the land of Israel, there was a sanhedrim, or court of judicature; in Jerusalem was the great sanhedrim, consisting of seventy one; and in every city where there were an hundred and twenty men, or more, there was a lesser sanhedrim, consisting of twenty three; and in a city in which there were not an hundred and twenty men, were three judges; for there was no sanhedrim, or court of judicature, that consisted of less than three l: but
“although there is no judicature less than three,
, “it is lawful for one to judge”, according to the law, as it is said, Le 19:15 “In righteousness shalt thou judge thy neighbour”; but according to the words of the Scribes, (only,) when there are three, and two that judge, their judgment is no judgment: one who is publicly approved or authorized, or who has taken a licence from the sanhedrim, it is lawful for him to judge alone, but it is not accounted a judicature; and though it is lawful, it is the command of the wise men, that he set others with him; for lo, they say, do not judge alone, for there is none that judgeth alone, but one m.”
It may be, this judge was, , an authorized and approved one; however, we have instances of single judges, or of persons that have judged alone, at least by the consent of parties.
“R. Abhu was sitting judge, in a synagogue in Caesarea, by himself, his disciples said to him, did not Rabbi so teach us, do not judge alone? he replied to them, when ye see me sit judge by myself, and ye come to me, as those that have taken upon themselves (or agreed to be judged by me); for the tradition is, of things in which they do not take upon them; but if they take upon them, (or agree to be judged,) one may judge, though alone n.”
And again, elsewhere o;
“if he is publicly authorized or approved, he judges, though alone; says R. Nachman, as I judge pecuniary causes alone; and so says R. Chijah, as I judge pecuniary judgments alone. –Mar Zutra, the son of R. Nachman, judged a cause, and erred; he came to R. Joseph, who said to him, if they have received thee upon them (agreed to be judged by thee) thou needst not finish; but if not, go and finish.”
The qualifications of one to be a judge, even of the bench of three, were these p;
“wisdom, meekness (or modesty), and fear, (i.e. of God,) and hatred of mammon, (or money,) love of truth, and to have the love of men, and to be masters of a good name (or to be of good report).”
But the judge in the text, came greatly short of these qualifications: his character follows,
which feared not God, neither regarded man; and therefore, according to the canon, was disqualified from being a judge, since he was destitute of the fear of God; and seeing he regarded not men, he could neither have any love to men, nor any share in the affections of men, and such an one is very unfit to be a judge, for he cannot be thought to have any regard to his conscience, or his credit, and so not to justice and equity. The former of these characters, is what belongs to every man in a state of unregeneracy; there is no true fear of God before the eyes, or in the heart of any unconverted man; wherever it is, it is put there by the grace of God: this is one of the first things which appears in conversion, and shows itself in an hatred of sin, and in the performance of duties; and is increased by the discoveries of the grace and goodness of God; but the want of this is more visible in some than in others: some, though they have not the grace of fear, yet are under some awe of the Divine Being, and pay a regard to the word of God; and what through the force of education, and the dictates of a natural conscience, dare not go such lengths in sin, as some do: but there are others, who even say there is no God, and at least live as if there was none; they endeavour to work themselves, and others, into a disbelief of the being of God; and set their mouths against heaven, deny his providence, and despise his word; stretch out their hands, and strengthen themselves against the Almighty; and in a fearless manner, run upon the thick bosses of his bucklers; they declare their sin as Sodom, and hide it not, yea, glory in it; they promise themselves impunity, and laugh at a future judgment; and of such a cast was this judge, and therefore a very improper person for such an office; for civil magistrates, and rulers of every sort, ought to be just, ruling in the fear of God: and as for the other part of his character, it is not to be wondered at; for such that fear not God, will have little regard to men; no otherwise, or further, than they are obliged to it: indeed, judges ought not to regard men in judgment; that is, to respect the persons of men, and through affection, or flattery, or bribes, wrest judgment: but this is not the sense of the phrase here, since this agrees not with the other part of the character, and since he is called an unjust judge; but the meaning is, that he had no regard to the laws of men, any more than the laws of God; but made his own will the rule of his actions, and had no regard to doing justice between man and man; nor did he care what any man said of him; he had no concern about his reputation and character, having none to lose.
l Maimon. Hilch. Sanhedrin, c. 1. sect. 3, 4. m lb. c. 2. sect. 10, 11. n T. Hieros, Sanhedrin, fol. 18. 1. o T. Bab. Sanhedrin, fol. 5. 1. p Maimon. Hilch. Sanhedrin, c. 2. sect. 7.
Fuente: John Gill’s Exposition of the Entire Bible
Regarded not ( ). Present middle participle of , old verb, to turn one on himself, to shame one, to reverence one. This was a “hard-boiled” judge who knew no one as his superior. See on Mt 21:37.
Fuente: Robertson’s Word Pictures in the New Testament
Regarded [] . See on Mt 21:37.
Fuente: Vincent’s Word Studies in the New Testament
1) “Saying, There was in a city a judge,” (legon krites tis hen en tini polei) “Saying, there was a certain judge in a particular city;” In position of listening and decision making, he represented God. He, of all men, should be willing to hear and do the things that were just.
2) “Which feared not God,” (ton theon me phoboumenos) “Who did not fear God,” did not reverence or respect God, as a judge should. Therefore he is later called an “unjust judge,” Luk 18:6. As one who “feared not God,” he was unprincipled and reckless in character.
3) “Neither regarded man:” (kai anthropon me entrepomenos) “Nor did he regard man,” with personal respect, caring only, or at least for his own welfare, of “what do I get out of it?” He was void of all principles. He lacked the very basic principles required for impartial judgments.
Fuente: Garner-Howes Baptist Commentary
(2) There was in a city a judge.The words have an interest historically, as testifying to the general disorganisation and corruption of justice which prevailed under the then government of Galilee and Pera. Under the direct administration of the Roman Procurator, severe as his rule was, there was probably a better state of things.
The case put for the purpose of the parable was obviously an extreme one. Every motive that ordinarily leads men in office to act rightly was absent. Conscience was dead, and there was no love of approbation or fear of blame to supply its place.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. A judge In this second and third verse the two leading characters are given, God and his Church; while in the back ground appears the adversary, the enemy of both.
Feared not God man A tolerably finished specimen of depravity of temper. That reverence which belongs to God as our infinite superior, and that respect which is due to our fellow -man, being absent from his soul, nothing is left but a sordid and intense regard to himself. Hence, while appeals to his conscience and tenderness are wholly naught, the slightest appeal to his ease or his interest brings immediate action.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Saying, “There was in a city a judge, who feared not God, and regarded not man,” ’
The parable opens with the description of a city judge who is absolutely resolute. He fears neither God nor man. He is seemingly unaffected by anything. He does precisely what he pleases. In this he is like God Who is over all and acts completely on His own without any restriction. The only distinction is that in the case of God, He does only what is right. That is a principle of Scripture from the very beginning (Gen 18:25). He is not restricted by any outside law. He is restricted by what He Himself is.
The fact that the judge ‘feared not God nor regarded man’ may suggest that this was a non-Jewish judge, and that the widow had gone outside the religious system in order to obtain justice from the highest source, in her case from the civil power. Such judges were famed for their partiality and dishonesty, and usually the only way to gain their ear was by heavy bribes. However the phrase occurs elsewhere in Josephus and others and may therefore simply indicate one who is totally independent and makes up his own mind, one who is strong-minded and does not allow himself to be influenced by outside influences (such as, in normal circumstances, by a widow).
Fuente: Commentary Series on the Bible by Peter Pett
Luk 18:2-3 . . . . . .] Similar characterizations from profane writers may be seen in Wetstein. Bengel well says: “Horum respectuum alterutrum certe plerosque mortalium movere solet et injustitiam (Luk 18:6 ) judicum cohibere.”
] standing in awe of, Mat 21:37 ; Luk 20:13 ; 2Th 3:15 ; Heb 12:9 . In the Greek writers more frequently used with a genitive. The disposition implied by . is respect and regard .
] Grotius aptly says: ventitabat . See Khner, II. p. 76 f.
. . .] revenge me (and deliver me by this my judicial restitution) of , etc. Comp. Jdg 11:36 : .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 Saying, There was in a city a judge, which feared not God, neither regarded man:
Ver. 2. Which feared not God, nor regarded man ] These two, fear of God and shame of the world, God hath given to men as curbs to restrain them from outrage. But sin hath loaded such an impudency in some men’s faces that they dare do anything.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] See Deu 16:18 and Mat 5:21-22 .
. . . . . ] A common form of expression for an unprincipled and reckless person, see instances in Wetstein.
Fuente: Henry Alford’s Greek Testament
Luk 18:2-5 . The parable . , etc.: a proverbial description for a thoroughly unprincipled man (examples from classics in Wetstein). , having respect for, with accusative, as in late Greek; in earlier writers with genitive.
Fuente: The Expositors Greek Testament by Robertson
in. Greek. en. App-104.
God. App-98.
neither. Greek. me. App-105.
regarded. Greek. entrepomai. Compare Mat 21:37.
man. Greek. anthropos. App-123.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] See Deu 16:18 and Mat 5:21-22.
. . . . .] A common form of expression for an unprincipled and reckless person, see instances in Wetstein.
Fuente: The Greek Testament
Luk 18:2. -, God-man) Regard to one or other of these two, God or else man, is certainly wont to influence most men, and to restrain judges from injustice (Luk 18:6, the unjust judge, lit. the judge of injustice, ).- ) We are wont , to fear, the power of others; and , to have regard to, or reverence for, the estimation of others.[196]
[196] In the earlier age of pure Greek, was construed with the Genitive of the person; but from the age of Plutarch downwards, with the Accusative of the person.-E. and T.
Fuente: Gnomon of the New Testament
city: Gr. certain city
which: Luk 18:4, Exo 18:21, Exo 18:22, 2Ch 19:3-9, Job 29:7-17, Psa 8:1-4, Jer 22:16, Jer 22:17, Eze 22:6-8, Mic 3:1-3, Rom 3:14-18
regarded: Pro 29:7, Isa 33:8
Reciprocal: Gen 42:18 – I fear God Neh 5:15 – because Psa 68:5 – a judge Pro 19:28 – scorneth Isa 1:23 – they judge Act 24:10 – a judge 1Ti 6:19 – Laying
Fuente: The Treasury of Scripture Knowledge
2
The character of this judge was revealed to show why the prayers made to him had to be persistent.
Fuente: Combined Bible Commentary
Saying, There was in a city a judge, which feared not God, neither regarded man:
[There was a certain judge, etc.] if the scene of this parabolical history must be supposed to have been amongst the Jews, then there would some questions arise upon it: 1. Whether this judge were any way distinguished from an elder or presbyter; for the doctors are forced to such a distinction from those words in Deu 21:2; thy elders and thy judges; if a judge; be the same with an elder; which the Babylonian Sotah approve of, then might it be inquired, whether it was lawful for one elder to sit in judgment; which the Sanhedrim deny. But I let these things pass.
The parable propounded is of that rank or order that commonly amongst the Jews is argued from the less to the greater; “If that judge, the wickedest of men, being overcome by the endless importunity of the widow, judged her cause, will not a just, merciful, and good God appear for his own much more, who continually solicit him?”
[Who feared not God, etc.] how widely distant is this wretch from the character of a just judge! “Although in the triumviral court all things are not expected there which are requisite in the Sanhedrim, yet is it necessary, that in every one of that court there should be this sevenfold qualification; prudence, gentleness, piety, hatred of mammon, love of truth, that they be beloved themselves, and of good report.”
Fuente: Lightfoot Commentary Gospels
Luk 18:2. In a city a judge. The ordinary municipal judge, appointed in accordance with Deu 16:18.
Who feared not God, and regarded not man. The expression is not an uncommon designation of an unprincipled and reckless person. Religious motives and even social influences set no check to his selfish recklessness.
Fuente: A Popular Commentary on the New Testament
Luk 18:2-5. There was in a city a judge, which feared not God, &c. This magistrate, being governed by atheistical principles, had no inducement from religion to do justice; at the same time, being very powerful, he did not regard what men said or thought of him; wherefore, in all his decisions, he was influenced merely by passion or interest. And there was a widow, &c., and she came, saying, Avenge me of, or rather, as means, do me justice on, mine adversary The word properly signifies, to judge a cause, and defend the injured judicially from the injurious person. The English word avenge, therefore, does not exactly hit the sense here intended, although, as Dr. Campbell observes, in the application of the parable, Luk 18:7, it answers better than any other term. This widow, having no friends to assist her, could neither defend herself from injuries, nor obtain satisfaction for them when committed; hence, in an instance where she was greatly oppressed, she found herself obliged to petition the judge for redress. This he would not grant for a while He was so addicted to his pleasures, and of so indolent a disposition, that he would not put himself to the trouble of even examining her cause, notwithstanding that the grievous injustice which had been done to her pleaded powerfully in her behalf. But afterward he said Or thought within himself; Though I fear not God And therefore will not do this widow justice through the influence of any dread I have of his displeasure; nor regard man Nor fear being called to an account for my neglect by any superior among men. Yet, because this widow troubleth me With the repeated representations of her case; I will avenge her I will do her justice; lest by her continual coming she weary me The word , properly signifies, to beat on the face, and particularly under the eye, and hence to beat in general, as 1Co 9:27. In this passage it has a metaphorical meaning, and here signifies to give great pain, such as arises from severe beating. The sense of the clause, therefore, is, that the uneasy feelings which this widow raised in the judges breast, by the moving representations which she gave him of her distress, affected him to such a degree that he could not bear it, and therefore, to be rid of those feelings, he resolved to do her justice. The passage, understood in this sense, has a peculiar advantage, as it throws a beautiful light on our Lords argument, Luk 18:6-7, and lays a proper foundation for the conclusion which it contains.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
18:2 {b} Saying, There was in a city a judge, which feared not God, neither regarded man:
(b) He does not compare things that are of equal stature, but the less with the greater: If a man receives what is rightfully his at the hands of a most unrighteous judge, much more will the prayers of the godly prevail before God.
Fuente: Geneva Bible Notes
Jesus pictured this judge as failing to do what the Mosaic Law required of Israel’s judges. In the Old Testament fear of God was primarily fear of Him as judge. This judge was a man of the world (cf. Luk 16:8). Luke’s Gentile readers undoubtedly knew of judges who were similar to him. [Note: Danker, p. 184.] Whether this judge was a Jewish or a Roman judge is unclear and irrelevant. In view of the access that the widow enjoyed to his presence he seems to have been a lower official rather than a judge in Israel’s supreme court. [Note: See J. D. M. Derrett, "Law in the New Testament: The Unjust Judge," New Testament Studies 18 (1971-72):178-91.] In first-century Palestine a single judge often handled the type of monetary case that this widow presented to this judge. [Note: Jeremias, The Parables . . ., p. 153.] Jesus contrasted God with him rather than comparing God to him (cf. Luk 11:5-8).
Widows were the personification of dependence, helplessness, and vulnerability in Israel (cf. Exo 22:22-24; Psa 68:5; Lam 1:1; Jas 1:27). This widow kept asking the judge repeatedly for protection from those who opposed her, not for their punishment. [Note: Plummer, p. 412.] In the parable she represents the disciples who were equally dependent on God for protection from the non-disciples who opposed them for their allegiance to Jesus.