the role of the lukan parables in terms of the purpose of luke's gospel

9. The Judge and the Widow (18: 1-8)
9-1. The Literary Context of the Parable
It is obvious that the parable have some parallels with Luke 11:5-8 in its content, form and
verbal similarities, 1
though the context of the parable is quite different from that of the
parable of the Friend at Midnight, in that the former parable in ch. 11 follows teaching on
prayer, while eschatological teachings is preceded by the latter parable in ch. 18. Furthermore,
the theme of prayer in the parable is continued in the parable of the Pharisee and the Tax-
Collecter (18:9-14).
In regard to the background to the parable, it is argued that there are some points of
affinity to Sir 35:14-25, in which God hears the cries of the orphan, the widow, and the pious
who do not stop praying until justice is done, and dispenses retribution upon the heathen, that
2
is, the oppressor, showing no patience with the wicked. Snodgrass not only contends that on
the basis of the similarity between the parable and Sir 35:14-25, the parable is derived from
Sir 35:14-25, but even goes so far as to argue the unity of the parable that the two parts in the
parable, vv. 2-5 and vv. 7-8, were originally one, since parallels of both exist in Sir 35:14-25
together. 3 Given the concern of the widow (Exod. 22:21-24) 4 and the expectation of justice
(2 Chr 19:6-7) 5
in the Old Testament, it appears more likely that the parable relies on the Old
1. Hultgren suggests six similarities concerning the relation of this parable to the parable of the Friend at
Midnight: “(1) it portrays a person in need going to another for assistance; (2) that person goes with one degree
or another of impertinence; (3) the other person(the one being visited) becomes annoyed; (4) he does actually
provide the assistance; (5) there is a linguistic similarity between 18:5 and 11:7; and (6) in each case the parable
has to do with the theme of prayer.” Hultgren, Parables, 253.
2. Sir. 35:14-25: “Do not offer him a bribe, for he will not accept it; and do not rely on a dishonest sacrifice; for
the Lord is the Judge, and with him there is no partiality. He will not show partiality to the poor; but he will
listen to the prayer of one who is wronged. He will not ignore the supplication of the orphan, or the widow when
she pours out her complaint. Do not the tears of the widow run down her cheek as she cries out against the one
who causes them to fall? The one whose service is pleasing to the Lord will be accepted, and his prayer will
reach to the clouds. The prayer of the humble pierces the clouds, and it will not rest until it reaches its goal; it
will not desist until the Most High responds and does justice for the righteous, and executes judgment. Indeed,
the Lord will not delay, and like a warrior will not be patient until he crushes the loins of the unmerciful and
repays vengeance on the nations; until he destroys the multitude of the insolent, and breaks the scepters of the
unrighteous; until he repays mortals according to their deeds, and the works of all according to their thoughts;
until he judges the case of his people and makes them rejoice in his mercy.” For the same argument, see also
Bailey, Through Peasant Eyes, 128; Goulder, Luke: A New Paradigm, 659; Hedrick, Parables as Poetic Fictions:
The Creative Voice of Jesus, 188 n. 3.
3. Snodgrass, Stories with Intent, 456.
4. See also Deut. 10:16-18; 14:28-29; 24:17-18; 26:12-13; 27:19; Isa. 1:16-17, 23; 10:1-2; Jer. 7:5-7; 22:3; Ezek.
22:6-7; Zech. 7:8-12; Pss. 68:5; 94:6; 146:9.
5. See Isa 5:7; Amos 2:6-7a; 5:10-12.
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