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INTRODUCTION:
The simplest definitions are the best: a parable is an “earthly
story with a heavenly meaning.” These two parables (The Unjust Judge
& the importunate Woman; and The Unwilling Neighbor and The Importunate
Man) deal with persistence and importunity in prayer. “Importunity”
is mentioned only once in the New Testament (Luke 11:8) and comes from
the Greek anadeia – “without shame or modesty.” These
parables teach us that when there is a definite need, and the request
is God-glorifying and scripturally sound, we should possess a “shameless
persistence” in prayer.
BODY OF STUDY
Christ taught his disciples that they “ought always” (in every
circumstance and situation) to pray and “not to faint” (never
become discouraged or lose heart). The word faint means to “unloose,
relax, or release” (as with a tight hold upon something), and implies
an enfeebling or growing weary with regard to something that had previously
been tightly held. An apt illustration would be a man shooting with a
bow and arrow. The arms grow weary and the grip is loosened, so that the
arrows are carelessly and loosely shot, not reaching their mark due to
the relaxed delivery.
Believers can become weary (faint): (a) In Strife-Hebrews
12:3; (b) In Studies-II Timothy 2:15, study-[with diligence];
(c) In Scourging–Hebrews 12:5,6; (d) In
Service-Galatians 6:9; and (e) In Supplication-Luke
18:1. Faint here has the opposite meaning of the word gird-gird up (I
Peter 1:13), meaning “to tighten.” As the oriental garments
(long robes) became loose in movement and needed regular tightening, so
the believer must not allow the “loins” of his mind (and his
prayers!) to become loose and careless. In contrast, he should be “importunate”
in his prayers.
LESSONS FROM THE IMPORTUNATE WOMAN
In Luke 18, God is contrasted with the unjust judge who was (a) ungodly–he
“feared not God”; (b) unjust–“neither
regarded man”; and (c) unconcerned–Luke 18:5.
He turned a deaf ear toward this woman’s initial cries and pleas.
He granted her request only/finally because she kept troubling (“troubleth”)
him with her persistent calls. He did not desire to be constantly besieged
with her constant requests. God, however, never wearies with our coming.
We have a timeless invitation, with no strings attached. God urges us
to give him no rest with our sincere pleas (Isaiah 43:26, Isaiah 62:6-7).
CONTRASTS: THE SAINT AND THE IMPORTUNATE WOMAN
There are several ways, too, in which the importunate woman is contrasted
with the believer. This woman had no federal ties-she
had no lawyer who knew the judge to intervene with him on her behalf.
Our divine lawyer knows the Ruling Sovereign well, since He is His “only
begotten Son.” She also had no family ties, not
being related to the judge by birth or adoption. We are God’s children
(John 1:12, I John 3:1-2) with a loving heavenly Father who longs to hear
our pleas. She had no friendship ties, but in Christ
we have a “friend that sticketh closer than a brother” (Proverbs
18:24).
She had no fiscal ties; no money to pay and none with
which to bribe. When believers come to the throne of God, however, they
can claim the riches of God in the heavenlies in Christ Jesus (Ephesians
1:3, 3:8).
Finally, she had no future ties. Upon granting her request,
he had no further interest in her or any future needs she might express.
With eternal ties (John 3:16, II Timothy 1:12), believing saints are assured
of a God who cares both about the present and the future!
LESSONS FROM THE IMPORTUNATE
MAN
In the parable of the importunate man in Luke 11:5-8, there are several
lessons we can glean about prayer.
1. We should never let unfavorable circumstances keep us from prevailing
prayer. If this kind of importunate calling has such powerful effects
in relation to man, how much more with respect to God (James 5:16)!
2 We should use every legitimate argument possible with God, if honorable
and with the proper motivation.
3. Importunate praying requires seeking those things that are “needful”
(Luke 11:8). This man was not requesting a luxury; what he desired was
not something optional, but obligatory.
4. He went to the closest source he knew; someone with whom he was intimately
acquainted. If anyone would help him in his time of need, it would surely
be his friend.
5. This man came at an inconvenient hour and time?midnight. While the
neighbor was unhappy about the time, he reluctantly granted his request.
There is never an hour inconvenient with God. The God who watches over
his people neither slumbers nor sleeps (Psalm 121:3,4).
6. This man’s own resources were exhausted. He had nothing to give
of his own to the needy friend who had come seeking hospitality; “nothing
to set before him.”
We have nothing to give needy sinners of our own. If we would give them
love, it is the love of Christ we must give them (II Corinthians 5:14);
if it is truth, it is the truth of Christ we must present (John 14:6);
if spiritual manna, it is the manna from heaven (John 6:35) we must share.
That which we would give to meet the needs of others is only that which
God has freely given to us.
7. These parables do not teach that prayer is a forcing of ourselves into
God’s presence, or the wringing of something from a reluctant God.
They are a study in contrasts. “If a bad man (or an indifferent
friend will yield to the mere force of an importunity, which he hates,
how much more will a righteous God be prevailed upon by the powerful prayer
which he loves” (Archbishop Trench).
CONCLUSION
The Scripture presents at least seven instances in which Biblical characters
sought God’s assistance through importunate persistence: (1) Bodily
Affliction-Paul in II Corinthians 12:7-9; God finally showed
Paul otherwise; (2) Brother’s Adversity-church
for Peter in Acts 12:5; (c) Blessing Activity-Jacob in
Genesis 32:24-28; (d) Benevolence in Action-importunate
man in Luke 11:5-8: 1-8; (e) Belligerent Adversary-importunate
woman in Luke 18:1-8; (f) Battling Adversities-Moses
and his helpers in Exodus 17; (g) Blundering Act of Others-Moses
pleading for Israel in Exodus 32:-10-12.
These parables teach us that endurance in prayer is hard, but fruitful
work! Sources consulted: (1) All the Prayers of the Bible-Lockyer;
(2) Bible History of Prayer-Goodrich, 1850 Amusing note:
Lockyer borrows heavily from this 19th century source throughout his volume
on prayer!
The above study was a condensation of lessons 107-108 in the “School
of Prayer” studies presented by the FD editor during a former Pastoral
ministry. It will be part of a manual on prayer that he is now preparing
for future publication. D.J.
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