Faith and trust

Faith That Does Not Faint: How the Unjust Judge Shapes Our Trust

When the Lord asks, 'Will the Son of Man find faith on earth?' He is inviting us into a prayer life that refuses to shrink back.

BibleVibe Editorial5 min read
TranslationESV
Luke 18:1-20

And he spake a parable unto them to the end that they ought always to pray, and not to faint; saying, There was in a city a judge, who feared not God, and regarded not man: and there was a widow in that city; and she came oft unto him, saying, Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her, lest she wear me out by her continual coming. And the Lord said, Hear what the unrighteous judge saith. And shall not God avenge his elect, that cry to him day and night, and yet he is longsuffering over them? I say unto you, that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth? And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week; I give tithes of all that I get. But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, God, be thou merciful to me a sinner. I say unto you, This man went down to his house justified rather than the other: for every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted. And they were bringing unto him also their babes, that he should touch them: but when the disciples saw it, they rebuked them. But Jesus called them unto him, saying, Suffer the little children to come unto me, and forbid them not: for to such belongeth the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. And a certain ruler asked him, saying, Good Teacher, what shall I do to inherit eternal life? And Jesus said unto him, Why callest thou me good? none is good, save one, even God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and mother. And he said, All these things have I observed from my youth up. And when Jesus heard it, he said unto him, One thing thou lackest yet: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. But when he heard these things, he became exceeding sorrowful; for he was very rich. And Jesus seeing him said, How hardly shall they that have riches enter into the kingdom of God! For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the kingdom of God. And they that heard it said, Then who can be saved? But he said, The things which are impossible with men are possible with God. And Peter said, Lo, we have left our own, and followed thee. And he said unto them, Verily I say unto you, There is no man that hath left house, or wife, or brethren, or parents, or children, for the kingdom of God's sake, who shall not receive manifold more in this time, and in the world to come eternal life. And he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all the things that are written through the prophets shall be accomplished unto the Son of man. For he shall be delivered up unto the Gentiles, and shall be mocked, and shamefully treated, and spit upon: and they shall scourge and kill him: and the third day he shall rise again. And they understood none of these things; and this saying was hid from them, and they perceived not the things that were said. And it came to pass, as he drew nigh unto Jericho, a certain blind man sat by the way side begging: and hearing a multitude going by, he inquired what this meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, thou son of David, have mercy on me. And they that went before rebuked him, that he should hold his peace: but he cried out the more a great deal, Thou son of David, have mercy on me. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, What wilt thou that I should do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight; thy faith hath made thee whole. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.

Luke 18:1-20 contains three interwoven scenes: the persistent widow, the humble tax collector, and the welcoming of little children. Together they form a masterclass on what real faith looks like — not confidence in self, but stubborn, childlike dependence on the Father's mercy.

Narration

Setting: Pharisees, Publicans, and the Temple Courts

Luke places chapter 18 on the road to Jerusalem, in the final weeks of Jesus' ministry. He has just welcomed the Samaritans (17:11) and will soon enter Jericho (18:35; 19:1). Between those markers, He addresses disciples who have grown weary, Pharisees who have grown smug, and parents who want their children blessed. The widow in the parable is not a parable figure floating in a vacuum; in the Greco-Roman world of the Herodian and early Roman period, widows had no standing patron to enforce their legal rights, which is exactly why the persistent widow is such a powerful image. Josephus notes how often the Sanhedrin and local judges in Judea heard cases involving the property of widows (Ant. 18.2.2), and how easily such cases were neglected when bribes were on offer. The temple scene that follows assumes the two courts: the Court of the Gentiles, where a Pharisee would naturally stand to be seen (cf. m. Ber. 5:1), and a far corner where a tax collector, ritually unclean by association with Roman coinage and Gentile collaboration, would not dare to lift his eyes. Jesus is therefore not teaching abstract spirituality; He is pulling the rug out from beneath the most secure social performance of His world — the publicly prayerful, tithing, fasting Pharisee — and lifting up the lowest. The third scene, parents bringing infants to be touched, signals that the kingdom is not earned by religious achievement but received with open hands. Psalm 34:1 anticipates this: the righteous cry, and the LORD hears; their faces are not ashamed.

Spacetime Coordinates: The Final Ascent to Jerusalem

Set in the Davidic Jerusalem era, spanning the city of Jerusalem and the road to Jericho, where Jesus taught about persistent faith through the parable of the unjust judge and the healing of blind Bartimaeus.

Meaning: Three Faces of Faith

Read the three vignettes together and a single portrait of faith emerges, drawn from negative and positive strokes. (1) The persistent widow defines faith as refusal to stop coming. She has no merit, no leverage, and no patron — only the willingness to trouble a reluctant judge until he yields for the wrong reason. Jesus' argument is a fortiori: if even a crooked judge finally relents, how much more will the good God 'avenge His elect who cry to Him day and night.' The fact that He is 'longsuffering over them' is not evidence of indifference but of patience, the space in which faith is exercised. The closing question — 'Shall the Son of Man find faith on the earth?' — is not rhetorical despair but the pastoral warning that genuine faith is rarer than religious noise. (2) The publican defines faith as the absence of self-justification. The Pharisee inventories his résumé: not like other men, fasting twice a week, tithing everything he gets. The verb 'with himself' (pros heauton) is striking — he prays to himself as his own audience. The publican, standing far off, will not lift his eyes; he beats his breast and asks only one thing: mercy. 'Justified rather than the other' — the Greek comparative does not exclude the Pharisee absolutely but declares that the humble man leaves the temple in right standing before God while the boasting man does not. (3) The infants define faith as receptive weakness. The disciples rebuke parents for an apparent waste of the Master's time; Jesus rebukes them. The kingdom belongs to those who receive it as a child receives a gift — without negotiation, without performance, without suspicion. The Greek present infinitive 'to receive' (dechomai) is a continuing action: faith is not a single decision but a sustained posture of open-handed reception. Philippians 4:6 captures the same arc: prayer and supplication with thanksgiving, anxiety left aside, because the God who hears is not like the judge who must be worn down.

Application: Practicing Faith in Three Settings

First, in the long trial. When the answer has not come and the season drags, the temptation is to reinterpret God's silence as God's absence. Jesus forbids that interpretation. The widow does not faint; the publican does not bargain; the parents do not negotiate conditions for their children. Practice: choose one Scripture line this week (Jeremiah 29:12 — 'You will seek Me and find Me when you seek Me with all your heart') and pray it aloud each morning, not as a mantra to coerce heaven, but as the confession of a soul that has decided to keep asking. Second, in the quiet ache of self-comparison. Modern Pharisaism does not look like tithing twice; it looks like performing peace, narrating our answered prayers, curating our spiritual maturity. The publican offers a counter-discipline: a weekly hour of unperformed prayer, where no insight is shared and no testimony is rehearsed, only the simple cry, 'Be merciful to me a sinner.' Romans 12:12 fits here — rejoicing in hope, patient in affliction, continuing steadfastly in prayer — and 1 Thessalonians 5:17 turns it into a rhythm: 'pray without ceasing.' Third, in the ordinary moments where children, the simple, the uncredentialed, are dismissed. Jesus calls them forward. The application is structural as well as devotional: build margin in your community for those who cannot perform competence, and you will discover you are building room for the kingdom itself.

Reflection

It is striking that Jesus places the question of faith not at the beginning of His ministry but near the end — after the disciples have walked with Him, after they have seen the healings, after they have confessed the Christ. Faith, He seems to say, is not the entry requirement but the marathon. The widow is not promised speed; she is promised outcome. The publican is not promised transformation; he is promised justification. The child is not promised understanding; the child is promised belonging. Taken together, they give us a faith that does not faint precisely because it has stopped trying to be impressive. It keeps showing up. It keeps beating its breast. It keeps holding up its hands, palm up, waiting for a Father who is nothing like the unjust judge — except in this one paradoxical way: He, too, can be troubled by His children's silence. But His troubling is love, not weariness. So pray. And do not faint. And when the Son of Man comes, may He find in you the faith He is looking for.

FAQ

If God is just, why does He make us wait?

Waiting is not rejection; it is formation. The widow's parable makes plain that God's 'longsuffering over them' is the very soil in which persistent faith is grown.

Who is closer to God's kingdom — the Pharisee or the tax collector?

Jesus says the tax collector went home justified rather than the other. The question is not how much we have done but whether we have admitted we need mercy.

Why did the Lord ask, 'Shall the Son of Man find faith on earth?'

It is a pastoral warning: genuine faith is rarer than religious performance. It invites us to examine whether our praying still persists.

What does it mean to receive the kingdom of God as a little child?

A child cannot negotiate; a child receives. Faith is not earning standing before God but holding open hands to take His grace.

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