Exegetical and Hermeneutical Commentary of Luke 18:7
And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
7 . And shall not God ] The argument is simply a fortiori. Even an unjust and abandoned judge grants a just petition at last out of base motives when it is often urged, to a defenceless person for whom he cares nothing; how much more shall a just and merciful God hear the cry and avenge the Cause of those whom He loves?
avenge his own elect, which cry day and night unto him ] The best comment is furnished by Rev 6:9-11. But the ‘avenging’ is rather the ‘vindication,’ i.e. the deliverance from the oppressor.
which cry ] Literally, shout. It is “strong crying,” comp. Jas 5:4, ‘the shouts of the reapers of your fields.’
though he bear long with them ] Literally, “ though being longsuffering in their case.” Here the longsuffering of God is shewn not to His elect (though they too need and receive it, 2Pe 3:9), but to their enemies. See Sir 35:17-18 another close parallel, probably an interpolated plagiarism from this Gospel. The elect are far more eager not only for deliverance, but even for vengeance, than God is. They shew too much of the spirit which God reproves in Jonah. But God knows man’s weakness and “therefore is He patient with them and poureth His mercy upon them.” Sir 18:11 . But the best supported reading is . This would denote that the longsuffering is shewn toward the elect. He is pitiful to them, in the midst of their impatience.
Fuente: The Cambridge Bible for Schools and Colleges
Shall not God avenge … – We are not to suppose that the character of God is at all represented by this judge, or that his principles of conduct are at all like those of the judge. This parable shows us conclusively that many circumstances of a parable are not to be interpreted closely: they are mere appendages to the narrative. The great truth which our Saviour designed to teach is what we ought to endeavor to find. In this case there can be no doubt what that truth is. He has himself told us that it is, that men ought always to pray and not to faint. This he teaches by the example in the parable; and the argument which it implies is this:
- A poor widow, by her perseverance only, obtained from an unjust man what otherwise she would not have obtained.
- God is not unjust. He is good, and disposed to do justice and to bestow mercy.
If, therefore, this wicked man by persevering prayer was induced to do justice, how much more shall God, who is good, and who is not actuated by any such selfish and base principles, do justice to them who apply to him!
Avenge – Do justice to or vindicate them. This may have a twofold reference.
1. To the disciples in the time of Jesus, who were about to be oppressed and persecuted, and over whom calamities were about to come, as if God did not regard their cries and had forsaken them. To them Jesus gives the assurance that God would hear their petitions and come forth to vindicate them; and that, notwithstanding all these calamities, he would yet appear for their deliverance.
2. It may have a more general meaning. The people of God are often oppressed, calumniated, persecuted. They are few in number and feeble. They seem to be almost forsaken and cast down, and their enemies triumph. Yet in due time God will hear their prayers, and will come forth for their vindication. And even if it should not be in this life, yet he will do it in the day of judgment, when he will pronounce them blessed, and receive them forever to himself.
His own elect – People of God, saints, Christians; so called because God has chosen them to be his. The term is usually given in the Scriptures to the true followers of God, and is a term of affection, denoting his great and special love in choosing them out of a world of sinners, and conferring on them grace, and mercy, and eternal life. See 1Th 1:4; Col 3:12; 1Pe 1:2; Eph 1:4. It signifies here that they are especially dear to him; that he feels a deep interest in their welfare, and that he will, therefore, be ready to come forth to their aid. The judge felt no special interest in that widow, yet he heard her; God feels a particular regard, a tender love for his elect, and, therefore, he will hear and save.
Which cry day and night – This expresses one striking characteristic of the elect of God; they pray, and pray constantly. No one can have evidence that he is chosen of God who is not a man of prayer. One of the best marks by which the electing love of God is known is that it disposes us to pray. This passage supposes that when the elect of God are in trouble and pressed down with calamities, they will cry unto him; and it affirms that if they do, he will hear their cries and answer their requests.
Though he bear long with them – This passage has been variously interpreted, and there is some variety of reading in the manuscripts. Some read, Will not God avenge his elect? Will he linger in their cause? But the most natural meaning is, Although he defers long to avenge them, and greatly tries their patience, yet he will avenge them. He tries their faith; he suffers their persecutions and trials to continue a long time; and it almost appears as if he would not interpose. Yet he will do it, and will save them.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. And shall not God avenge his own elect] And will not God the righteous Judge do justice for his chosen? Probably this may refer to the cruel usage which his disciples had met with, and were still receiving, from the disobedient and unbelieving Jews; and which should be finally visited upon them in the destruction of their city, and the calamities which should follow. But we may consider the text as having a more extensive meaning. As God has graciously promised to give salvation to every soul that comes unto him through his Son, and has put his Spirit in their hearts, inducing them to cry unto him incessantly for it; the goodness of his nature and the promise of his grace bind him to hear the prayers they offer unto him, and to grant them all that salvation which he has led them by his promise and Spirit to request.
Which cry day and night unto him, c.] This is a genuine characteristic of the true elect or disciples of Christ. They feel they have neither light, power, nor goodness, but as they receive them from him and, as he is the desire of their soul, they incessantly seek that they may be upheld and saved by him.
Though he bear long with them?] Rather, and HE is compassionate towards THEM, and consequently not at all like to the unrighteous judge. Instead of , and be long-suffering, as in our translation, I read , he is compassionate, which reading is supported by ABDLQ, and several others. The reason which our Lord gives for the success of his chosen, is,
1. They cry unto him day and night.
2. HE is compassionate towards THEM.
In consequence of the first, they might expect justice even from an unrighteous judge; and, in consequence of the second, they are sure of salvation, because they ask it from that God who is towards them a Father of eternal love and compassion. There was little reason to expect justice from the unrighteous judge.
1. Because he was unrighteous; and
2. Because he had no respect for man: no, not even for a poor desolate widow.
But there is all the reason under heaven to expect mercy from God:
1. Because he is righteous, and he has promised it; and
2. Because he is compassionate towards his creatures; being ever prone to give more than the most enlarged heart can request of him.
Every reader must perceive that the common translation is so embarrassed as to be almost unintelligible; while that in this note, from the above authorities, is as plain as possible, and shows this beautiful parable to be one of the most invaluable pieces in the word of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
7. shall not Godnot unjust,but the infinitely righteous Judge.
avengeredeem fromoppression.
his own electnot likethis widow, the object of indifference and contempt, but dear to Himas the apple of the eye (Zec 2:8).
cry day and nightwhoseevery cry enters into the ears of the Lord of Sabaoth (Jas5:4), and how much more their incessant and persevering cries!
bear long with themrather,”in their case,” or “on their account” (as) Jas5:7, “for it”), [GROTIUS,DE WETTE,&c.].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And shall not God avenge his own elect,…. Who are a select number, a special people, whom he has loved with an everlasting love, so as of his own sovereign good will and pleasure to choose in his Son Jesus Christ unto everlasting life and salvation, through certain ways and means of his own appointing, hence they are peculiarly his: and these he will avenge and vindicate, right their wrongs, do them justice, and deliver them from their adversaries, and take vengeance on them; as may be concluded from his hatred of sin, his justice, and his holiness, from his promises, and from his power, and from the efficacy of prayer, and the regard he has to it: for it follows,
which cry unto him day and night; whose prayers he always hears; whose tears he puts up in his bottle; and whose importunity must surely be thought to have more regard with him, than that of the poor widow with the unjust judge:
though he bear long with them? either with their adversaries, their oppressors, and persecutors, who are vessels of wrath, fitted for destruction, whom he endures with much longsuffering, till the sufferings of his people are accomplished, and the iniquities of these men are full; or rather with the elect, for the words may be rendered, “and is longsuffering towards them”: delays his coming, and the execution of vengeance, as on the Jewish nation, so upon the whole world of the ungodly, till his elect are gathered in from among them; see 2Pe 3:9.
Fuente: John Gill’s Exposition of the Entire Bible
And he is longsuffering (). This present active indicative comes in awkwardly after the aorist subjunctive after , but this part of the question is positive. Probably here means “and yet” as so often (John 9:30; John 16:32, etc.). God delays taking vengeance on behalf of his people, not through indifference, but through patient forbearance.
Fuente: Robertson’s Word Pictures in the New Testament
And shall not God. The emphasis is on God. In the Greek order, “and God, shall he not,” etc.
Though he bear long with them. A very different passage, and interpretations vary greatly.
(1.) The verb makroqumew means to be long – suffering, or to endure patiently. Such is its usual rendering in the New Testament.
(2.) Them [] refers not to the persecutors of God ‘s elect, but to the elect themselves. The Rev. cuts the knot by the most literal of renderings : “and he is long – suffering over [] them.”
(3.) The secondary meaning of restraining or delaying may fairly be deduced from the verb, and explained either (a) of delaying punishment, or (b) of delaying sympathy or help.
The Am. Rev. adopts the former, and throws the sentence into the form of a question : “And is he slow to punish on their behalf” [ ] ? I venture to suggest the following : Kai not infrequently has the sense of yet, or and yet. So Euripides : “Thou are Jove – born, and yet [] thy utterance is unjust” (” Helena, “1147). Aristophanes :” O crown, depart, and joy go with thee : yet [] I part from thee unwillingly “(” Knights,” 1249). So Joh 9:30 : “Ye know not from whence he is, and yet [] he hath opened my eyes.” Joh 16:32 : “Ye shall leave me alone, and yet [] I am not alone,” etc. Render, then, “Shall not God avenge his own elect, which cry unto him day and night; yet he delayeth help on their behalf,” even as the unjust judge delayed to avenge the widow ? Surely he will, and that ere long. This rendering, instead of contrasting God with the judge, carries out the parallel. The judge delays through indifference. God delays also, or seems to delay, in order to try his children ‘s faith, or because his purpose is not ripe; but he, too, will do justice to the suppliant. Tynd., Yea, though he defer them.
“He hides himself so wondrously, As though there were no God; He is least seen when all the powers Of ill are most abroad. O there is less to try our faith, In our mysterious creed, Than in the godless look of earth In these our hours of need. It is not so, but so it looks; And we lose courage then; And doubts will come if God hath kept His promises to men.”
FABER.
Fuente: Vincent’s Word Studies in the New Testament
1) “And shall not God avenge his own elect,” (ho de theos ou me poiese ten ekdikesin ton kelekton autou) “Then will not God, by all means, vindicate his chosen people,” be they Israel, in her dispersed widowhood, till the church and Gentile age be over, or the church’s earnest petition in her trials today, Joh 15:20; Mat 23:37-39; Luk 21:20-24.
2) “Who cry day and night unto him,” (ton boonton auto hemerai kai nuktos) “Who cry continually, (as a pattern) night and day to him,” through every hour of need, Rev 6:10; For both Israel and the church are the “apple of his eye,” Zec 2:8; Joh 14:1-3.
3) “Though he bear long with them?” (kai makrothumei ep’ autois) “And be patient over them?” will He not? is the idea; Yes, and He will hear the prayers of, guard, be with and in, and protect His people, in His church, Mat 16:18; Mat 5:11-12; Mat 28:18-20; Act 1:11; Eph 3:21.
Fuente: Garner-Howes Baptist Commentary
7. And shall not God avenge his elect? That judge, whom Christ has described to us as altogether desperate, as not only hardened against the contemplation of God, but so entirely devoid of shame, that he had no anxiety about his reputation, at length opened his eyes to the distresses of the widow We have no reason to doubt that believers will derive, at least, equal advantage from their prayers, provided they do not cease to plead earnestly with God. Yet it must be observed that, while Christ applies the parable to his subject, he does not make God to resemble a wicked and cruel judge, but points out a very different reason why those who believe in him are kept long in suspense, and why he does not actually and at once stretch out his hand to them: it is because he forbears If at any time God winks at the injuries done to us longer than we would wish, let us know that this is done with a fatherly intention—to train us to patience. A temporary overlooking of crimes is very different from allowing them to remain for ever unpunished. The promise which he makes, that God will speedily avenge them, must be referred to his providence; for our hasty tempers and carnal apprehension lead us to conclude that he does not come quickly enough to grant relief. But if we could penetrate into his design, we would learn that his assistance is always ready and seasonable, as the case demands, and is not delayed for a single moment, but comes at the exact time.
But it is asked, How does Christ instruct his disciples to seek vengeance, while he exhorts them on another occasion, pray for those who injure and persecute you, (Mat 5:44.) I reply: what Christ says here about vengeance does not at all interfere with his former doctrine. God declares that he will avenge believers, not for the purpose of giving a loose rein to their carnal affections, but in order to convince them that their salvation is dear and precious in his sight, and in this manner to induce them to rely on his protection. If, laying aside hatred, pure and free from every wicked desire of revenge, and influenced by proper and well-regulated dispositions, they implore divine assistance, it will be a lawful and holy wish, and God himself will listen to it. But as nothing is more difficult than to divest ourselves of sinful affections, if we would offer pure and sincere prayers, we must ask the Lord to guide and direct our hearts by his Spirit. Then shall we lawfully call on God to be our avenger, and he will answer our prayers.
Fuente: Calvin’s Complete Commentary
(7) And shall not God avenge his own elect?There is at first something which jars on us in this choice of an extreme instance of human unrighteousness as a parable from which we are to learn the nature and the power of prayer. It is not as it was with the Unjust Steward, for there, according to the true interpretation of the parable, the unrighteous man stood for those who were relatively, at least, themselves unrighteous. It is a partial explanation that our Lord presses home upon the disciples an a fortiori argument. If reiterated entreaties prevail with men, whose character and wills are set against them, how much more with God, in whom character and will anticipate the prayer? Even so, however, we have the difficulty that the idea of prayer as prevailing, at last, through manifold repetitions, seems at variance with the teaching that condemns vain repetitions, on the ground that our Father knows our necessities before we ask Him. (See Note on Mat. 6:7.) May we not think that here, as elsewhere, there is an intentional assumption by our Lord of a stand-point which was not His own, but that of those whom He sought to teach? Even His disciples were thinking of God, not as their Father, who loved them, but as a far-off King, who needed to be roused to action. They called on Him in their afflictions and persecutions, and their soul fainted within them, and they became weary of their prayers. Might not the parable be meant (1) to teach such as these that from their own point of view their wisdom was to persevere in prayer, and (2) to lead them to reconsider the ground from which they had started? And the one result would in such a case lead on almost necessarily to the other. Prayer hag a marvellous self-purifying power, and the imperfect thoughts of God in which it may have had its beginning become clearer as it continues. It is one of the ever-recurring paradoxes of the spiritual life, that when we are most importunate we feel most strongly how little importunity is needed.
Avenge his own elect.Literally, work out His vengeance for, the Greek noun having the article. The vengeance is not, however, that of retaliation such as human passions seek for, but primarily the vindication of Gods elect, the assertion of their rights, and includes retribution upon others only so far as it is involved in this. (Comp. the use of the word in Rom. 12:19; 2Co. 7:11; Heb. 10:30.) This is the first occurrence of the word elect in St. Lukes Gospel, but it begins to be prominent about this time in our Lords teaching. (See Notes on Mat. 20:16; Mat. 24:22.) The elect are the disciples who being called obey the call (Rom. 8:30). The further question, What leads them to obey? is not here in view.
Which cry day and night unto him.The words look to the coming trials and afflictions of the elect, which as yet the disciples knew not, or knew only in part. To see the world against them, and its rulers crushing them, to fight against overwhelming odds, this would tempt them to think that God was not with them, that He had deceived them. (Comp. the language of Jer. 20:7.) In the prayer of the souls beneath the altar (Rev. 6:10), we have an echo of the question. In St. Peters insistence on the long-suffering of God (2Pe. 3:9), we have a proof that he had learnt the answer.
Though he bear long with them.Literally, bearing long with them. The better MSS. give and bear long with them. The English, which suggests the thought that God bears with, i.e., tolerates, His elect, is misleading. What is meant is, that He shows Himself slow to anger over them, i.e., where they are concerned. They implore that long-suffering for themselves. They are tempted to murmur when it is extended to others.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. His own elect They are all this while his own and elect. That is, they are chosen; a choice; for so the word elect means. They are chosen according to God’s eternal purpose in Christ, and according to his foreknowledge of their meeting the conditions of election, namely, of faith, repentance, and perseverance.
Cry day and night Their prayer is earnest; for it is not an imprecation, nor a murmur, but a Godward ascending cry. That prayer mounts to his throne, for it arises day and night.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And shall not God give justice to (avenge, deal justly with the case of) his elect, who cry to him day and night, and he is longsuffering over them (or ‘even though he wait a long time over them?’) ”
Thus, says Jesus, ‘if even an unrighteous judge gives way before continual pleading, how much more we can be certain that God, the supremely righteous Judge, will listen to the voice, not of one who is just an unknown woman, but of those whom He has chosen Who are personally known to Him, when they cry to Him day and night.’ He may seem to delay, like the judge did. He may indeed wait for what seems to us a long time (another hint that the end will not come as soon as many expected). But of one thing we can be sure, justice will come. God’s way, which is what should be the great desire of His people, will triumph, and His people will prosper and be blessed.
Note that Jesus’ description of God’s people as His elect comes regularly in relation to the second coming (Mar 13:20; Mar 13:22; Mar 13:27; Mat 22:14; Mat 24:31). The direction of our prayers as ‘the elect’ are therefore to be seen as having that in mind.
‘Day and night.’ Compare Luk 2:37. It is a picture of persistent prayer.
‘And He is longsuffering over them’, or ‘even though He wait a long time over them.’ Either is a possible translation. The verb can mean ‘to wait patiently’ (Jas 5:7), ‘to be dilatory or slow’, or ‘to be forbearing/longsuffering’ (Mat 18:26; Mat 18:29; 1Co 13:4 ; 1Th 5:14; 2Pe 3:9). We may see in it here a combination of the first and the third senses. It includes the thought of delaying in order to give people time to repent because He is longsuffering, and delaying in order finally to complete what He has purposed, because nothing short of whay He has purposed will do. He will not be satisfied until every one of His own is gathered in. The Shepherd is still busy. Other suggested translations are, ‘Is He slow to help them?’ (signifying, of course, that He is not), or, ‘Is He not patient with them?’ (signifying that He never gets tired of hearing the prayers of His children).
Fuente: Commentary Series on the Bible by Peter Pett
Luk 18:7. Though he bear long with them? “Though he seem to refrain himself for a while, to hold his peace, and afflict them very sore.” Elsner would render this, Shall he not avenge his own elect, who cry to him and wait patiently for it? that is, for his appearance in their favour. Some understand this as referring to the wicked; “though God bear long with the wicked who oppress his people, and seem deaf to the cries which they send up to his throne, the just view which he has of their afflictions, will in due time move him to punish severely their enemies.” The sentiment painted in this parable is very beautiful; namely, that, “if the repeated importunate cries of the afflicted, at length make an impression on the hearts even of men so wicked, as to glory in their impiety, injustice, and barbarity, they will much more be answered by God most gracious, who is ever ready to bestow his choicest blessings, when he sees his creatures fit to receive them.” Arguments of this kind, taken from the feeble goodness, or eyed from the imperfections of men, to illustrate the superior and infinite perfections of God, were often made use of by our Lord, and with great success, in working the convictions designed. Such appeals where grace is yielded to, force their waydirectly to men’s hearts, bear down all opposition, and make a lasting impression.
Fuente: Commentary on the Holy Bible by Thomas Coke
7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
Ver. 7. Though he bear long with them ] When they are at the utmost under. When their enemies are above fear, and they below hope; when there is not faith in earth to believe, then are there bowels in heaven to relieve and restore them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7. ] The poor widow in this case (the forsaken Church, contending with her adversary the devil, 1Pe 5:8 ) has this additional claim, in which the right of her cause consists, that she is the Elect of God, His Beloved.
. ] This answers to the in Luk 18:1 , but is an amplification of it.
. and He delays his vengeance in their case: and He, in their case, is long-suffering. ‘ Est in hac voce dilationis significatio, qu ut debitori prodest, ita gravis est ei qui vim patitur .’ Grotius. The re [104] . reading, , conveys the same meaning, being understood as . This is perhaps what the E. V. means by ‘ though He bear long with them ,’ which is ambiguous as it stands. The . has no doubt a general reference also to God’s dealing with man: see 2Pe 3:9 ; 2Pe 3:15 .
[104] The Textus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree
Fuente: Henry Alford’s Greek Testament
Luk 18:7 . , etc., will not God avenge, etc., the question implying strongly that He will, but the emphasis is rendered necessary by appearances to the contrary, which strongly try men’s faith in His good will long delays in answering prayer which wear the aspect of indifference. ., His elect: standing in a close relation, so named to support the previous assertion. But in the dark hour of trial it is difficult to extract comfort from the title. Then the doubt arises: is the idea of election not a delusion? What are we to the far-off Deity? : from these words down to the end of the sentence ( ) is a single clause meant to define the situation of “the elect”. They are persons who keep crying to God day and night, while He seems to pay no heed to them, but delays action in their case, and in their interest. The words down to describe the need of Divine interference; those which follow describe the experience which tempts to doubt whether succour will be forthcoming. : this verb means to be slow, leisurely, unimpulsive in temper, whether in punishing or in succouring, or in any other form of action. Instances of the use of the verb in the first-mentioned occur in 2Ma 6:14 (cited by Pricaeus) and Sirach 35:22 ( , frequently quoted). In Jas 5:7 it is applied to the husbandman waiting for harvest. Here it is applied to God’s leisureliness in coming to the help of tried saints. The construction is of the Hebraistic type.
Fuente: The Expositors Greek Testament by Robertson
And shall not God = And God, shall He not.
not. Greek. ou me. App-105.
elect: i.e. His own people.
He bear long = He delayeth. The unjust judge delayed from selfish indifference. The righteous God may delay from a divinely all-wise purpose.
with = over. Greek. epi. App-104. Not the same word as in verses: Luk 18:11, Luk 18:27.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] The poor widow in this case (the forsaken Church, contending with her adversary the devil, 1Pe 5:8) has this additional claim, in which the right of her cause consists,-that she is the Elect of God,-His Beloved.
. ] This answers to the in Luk 18:1, but is an amplification of it.
. and He delays his vengeance in their case:-and He, in their case, is long-suffering. Est in hac voce dilationis significatio, qu ut debitori prodest, ita gravis est ei qui vim patitur. Grotius. The re[104]. reading, , conveys the same meaning, being understood as . This is perhaps what the E. V. means by though He bear long with them, which is ambiguous as it stands. The . has no doubt a general reference also to Gods dealing with man: see 2Pe 3:9; 2Pe 3:15.
[104] The Textus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree
Fuente: The Greek Testament
Luk 18:7. , God) Who is a most righteous Judge.- , effect the avenging of) These words are presently after repeated with the greatest force.- , of His own elect) He is speaking of those elect in particular [besides the general truth taught by the parable] who were living at that time, and who were about to escape safe through the destruction of the city.-, who cry) as being in great straits, to ask for their being avenged. [As being destitute of every other aid. This was the sacred anchor of David, Psa 55:17-18.-V. g.]-[ , day and night) They severally cry night and day; but the cry of all, taken collectively, is undoubtedly altogether continuous, and never ceaseth.-V. g.]-) A striking reading [which, though the margin of the larger Edition judged it to be the inferior reading, is notwithstanding preferred to the other reading by the Germ. Version, which follows the margin of the Second Ed.-E. B.[198]] Any one may readily perceive the force of the construction (involved) in it: The elect cry to God, but God , bears long (delays the answer long), in their case (respecting them). The verb of the former member of the sentence in the text passes into the participle , who cry; whilst the verb of the other member, , bears long (delays His purpose long), remains unmoved. I have brought together several examples of this construction, which has been assailed by many in all quarters, in my note on Mar 3:27. Moreover in this passage there is commended that long-suffering [long tarrying in executing His purpose] on the part of God, whereby He regards both the wrongs done by the wicked and the sufferings of the saints in such a way (comp. Isa 64:11-12) [Psa 83:1-2] as that He does not immediately make an end of both, although men think that His wrath against the wicked and His compassion towards the saints require a most speedy end to be made. At length there is accomplished that which is said of the just, Sir. 35:22 (Al. 32:18), .
[198] ABDQLX read ; Vulg. patientiam habebit; Rec. Text, , with abc.-E. and T.
Fuente: Gnomon of the New Testament
shall: Luk 11:13, Mat 7:11
avenge: 1Sa 24:12-15, 1Sa 26:10, 1Sa 26:11, Psa 9:8, Psa 10:15-18, Psa 54:1-7, Jer 20:11-13, 2Th 1:6, Rev 6:10, Rev 18:20
which: Luk 2:37, Psa 88:1, 1Th 3:10, 1Ti 5:5, 2Ti 1:3, Rev 7:15
though: Psa 13:1, Psa 13:2, Hab 2:3, Heb 10:35-37
Reciprocal: Exo 22:23 – they cry at all Deu 32:35 – the things Jos 10:13 – until 2Sa 4:8 – the Lord 2Sa 18:31 – the Lord 1Ki 8:28 – Yet have thou 1Ki 18:43 – Go again 2Ki 9:7 – I may avenge 2Ki 13:24 – Hazael Neh 1:6 – day and night Neh 5:1 – a great cry Est 8:13 – avenge themselves Job 1:5 – continually Psa 1:2 – day Psa 6:3 – how Psa 9:12 – he forgetteth Psa 10:18 – judge Psa 22:2 – I cry Psa 25:5 – on thee Psa 86:3 – for I Isa 5:7 – a cry Isa 34:8 – General Isa 40:27 – my judgment Isa 42:14 – long time Isa 60:22 – I the Lord Jer 15:15 – remember Joe 1:19 – to thee Joe 3:4 – swiftly Mar 13:27 – his elect Luk 18:3 – Avenge Act 9:11 – for Rom 8:33 – of God’s Phi 4:6 – in Col 3:12 – as 1Th 2:9 – night Jam 5:4 – the cries 1Pe 1:2 – Elect 2Pe 3:9 – is not
Fuente: The Treasury of Scripture Knowledge
7
The just Judge will certainly be moved to regard the prayers of His children in the proper time, if their faith does not weaken and they continue to pray.
Fuente: Combined Bible Commentary
And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
[Though he bear long with them.] So 2Pe 3:9; is longsuffering to us-ward. In both places the discourse is concerning the destruction of Jerusalem, and the times immediately preceding it; in which the Lord exercised infinite patience towards his elect. For in that slippery and unsteady state of theirs, when apostasy prevailed beyond measure, and it was a hard thing to abandon Judaism, people were very difficultly gained over to the faith, and as difficultly retained in it, when they had once embraced it. And yet, after all this longsuffering and patience, shall he find faith on earth?
Fuente: Lightfoot Commentary Gospels
Luk 18:7. And shall not God, etc. Much more then, since God is not an unjust judge, since the widow is not a forsaken one, but his elect, will He hear importunate prayer. While this is applicable in a certain measure to every individual Christian, and to all bodies of Christians in every age, the main application is to the elect as a collective body, to the final release from her days of sorrow at the return of the Lord.
Who cry to him day and night. An exhortation to importunate prayer, as well as a prediction that Gods elect will not fail to offer it.
Though he is long-suffering in their behalf. God is in general long-suffering, but this is inappropriate here. That He is long-suffering to His people is implied in the first part of the verse. The best sense seems to be: though He is long-suffering, i.e., delays the vengeance just spoken of, on their behalf, or over them, either on their case, or on their account. The view that this is a separate question: Is He wont to delay with respect to them and their requests? seems to be opposed to the whole course of the parable. Delay may be on their behalf, and the proper answer.
Fuente: A Popular Commentary on the New Testament
Verse 7
His own elect; his own chosen friends.–Bear long with them; delay long to answer their prayers.
Fuente: Abbott’s Illustrated New Testament
18:7 And shall not God avenge his own elect, which cry day and night unto him, though {d} he bear long with them?
(d) Though he seems slow in avenging the harm done to his own.