As the end times draw nearer, even when many people become overwhelmed by the realities before their eyes and leave the place of prayer and the place of perseverance, we must not lose heart. Rather, with persistent faith, we must continue crying out to God steadfastly until the very end.

 

As the end times draw nearer, even when many people become overwhelmed by the realities before their eyes and leave the place of prayer and the place of perseverance, we must not lose heart. Rather, with persistent faith, we must continue crying out to God steadfastly until the very end.

 

 

 

 

“He said: ‘In a certain city there was a judge who neither feared God nor respected man.  And there was a widow in that city, and she kept coming to him, saying, ‘Give me justice against my adversary.’  For a while he refused; but afterward he said to himself, “Though I neither fear God nor respect man, yet because this widow keeps bothering me, I will give her justice, lest by her continual coming she wear me out.’  And the Lord said, ‘Hear what the unjust judge says.  And will not God bring about justice for His elect who cry out to Him day and night?  Will He delay long over them?  I tell you, He will quickly bring them justice.  Nevertheless, when the Son of Man comes, will He find faith on the earth?’” (Luke 18:2–8)

 

 

(1)    Last Friday, I intended to meditate on Luke 18:1–8, but even while meditating only on verse 1, my brief devotional reflection became rather lengthy.  Therefore, after writing a short meditation on verse 1 alone, I am now, on this Monday, continuing with a meditation on verses 2–8 and writing this brief devotional reflection.

 

(a)    After reading today’s passage, Luke 18:2–8, first in Korean and then in the Greek New Testament, the phrase that immediately caught my attention was Jesus’ description of a certain judge in verse 2 as one who “neither feared God nor respected man” [τὸν θεὸν μὴ φοβούμενος καὶ ἄνθρωπον μὴ ἐντρεπόμενος (ton theon mē phoboumenos kai anthrōpon mē entrepomenos)] (this phrase also appears in verse 4).  As I read this sentence in Greek, it occurred to me that “not fearing (reverencing) God” and “not respecting people” are closely related. In other words, a person who does not fear God does not respect people (but rather despises them).

 

(i)      Here, “not fearing God” and “not respecting people” are tightly connected both in the structure of the Greek sentence and in the cultural background of the time.  The following are three reasons, summarized from the perspectives of Greek textual structure and rhetoric (Internet):

 

1.       A Decalcomania-Like Symmetrical Structure (Parallelism)

 

If we look again at the Greek sentence, the two expressions form a perfectly mirrored structure:

 

         τὸν θεὸν (God) / μὴ (not) / φοβούμενος (fearing)

         ἄνθρωπον (man) / μὴ (not) / ἐντρεπόμενος (respecting)

 

The noun, negation, and participle are arranged in perfect symmetry, like a decalcomania image. Jesus intentionally joined these two descriptions together as a single set.  This is a powerful rhetorical device that visually and linguistically demonstrates that the destruction of one’s relationship with God inevitably leads to the destruction of one’s relationships with other people.

 

2.       The Culture of Honor and Shame

 

The final word in verse 2, ἐντρεπόμενος (entrepomenos), derives from a term meaning “to turn inward” or “to feel shame.”  Thus, it carries the idea of being conscious of others’ opinions, one’s social reputation, and therefore treating others with respect.

 

In first-century Jewish society, two major forces restrained human behavior: Religious conscience—the fear of God and His Law.  Social honor and reputation—awareness of how one is viewed by others.  This judge feared neither the divine law nor even the most basic standards of human decency and public reputation.  Through these two linked descriptions, Jesus exposes him as a complete lawless man and an uncontrollable moral monster.

 

3.       Vertical Relationships Determine Horizontal Relationships

 

Just as the Ten Commandments connect love for God (Commandments 1–4) with love for one’s neighbor (Commandments 5–10), this Greek sentence portrays the reality that when vertical reverence toward God collapses, horizontal respect toward people collapses like a row of falling dominoes.  For the person who does not fear the Creator, human beings—who were created in the image of that Creator (ἄνθρωπον)—become nothing more than tools to be used and disregarded.

 

Conclusion:

The central intention of Luke 18:2 in the Greek text is this: “A person who does not fear God can never genuinely respect other people.”

 

·            Here, I wanted to examine more specifically the meanings of the words φοβούμενος (“fearing,” “reverencing”) and ἐντρεπόμενος (“respecting”), because these two words are key verbs that define both our relationship with God (vertical) and our relationship with our neighbors (horizontal) (Internet).

 

a.       Phoboumenos (φοβούμενος): Fearing, Reverencing

 

This word is the present middle/passive participle form of the verb φοβέω (phobeō), meaning “to fear” or “to be afraid.”  It is also the root of the English word “phobia.”

When used in Scripture with God as its object, the word conveys much more than mere terror.  It carries two profound nuances:

 

Absolute Reverence for the Creator: It refers to the holy trembling and reverential awe experienced by a creature standing before the holy and righteous God, who is infinitely beyond human approach.

 

Awareness of Judgment: It denotes an attitude that acknowledges God’s living presence and recognizes the authority of His law and His Word.

 

Meaning in This Passage: Therefore, when the text says that this judge did not φοβούμενος (fear) God, it means that he was in a state of spiritual lawlessness—completely unconcerned with God’s gaze, God’s final judgment, or God’s moral standards.

 

b.       Entrepomenos (ἐντρεπόμενος): Feeling Shame, Being Concerned About Others’ Opinions, Respecting

 

This word comes from ἐντρέπω (entrepō), formed from the prefix ἐν (“in” or “within”) and the verb τρέπω (trepō) (“to turn”). 

 

Literally, it means “to turn inward,” that is, “to reflect upon oneself and feel shame.”  Within the honor-and-shame culture that was central to the ancient Near East and the Greco-Roman world, this word carried significant social meaning.

 

Being Conscious of Social Reputation and Honor: It refers to exercising restraint because one is aware of public opinion, others’ perceptions, and moral criticism.  It functions as an internal brake that asks: “What will people think of me?”

 

Valuing Others (Respect): It also means recognizing another person as someone who possesses dignity and worth, someone who must not be treated carelessly.  It involves humbling oneself before that person and showing proper respect.

Meaning in This Passage: Therefore, when the judge is described as not ἐντρεπόμενος (respecting) people, it means that he completely disregarded the cries of the powerless, such as the widow. Social criticism, public disapproval, the opinions of others, and concern for reputation meant absolutely nothing to him.  He was a socially arrogant individual and an extreme egotist.

 

Summary of the Interaction Between the Two Words

 

If φοβούμενος (phoboumenos)—fearing or reverencing God—is the rein that governs a person’s religious conscience and faith, then ἐντρεπόμενος (entrepomenos)—respecting others—is the brake that preserves ethical behavior and communal responsibility in society.

 

Through the combination of these two words, Jesus vividly exposes this judge as a cruel and wicked man whose spiritual reins (the fear of God) have been cast off and whose social brakes (regard for others) have completely failed—a man whom no one can restrain (Internet).

 

(b)    Because this was the kind of judge he was, even though “a widow” repeatedly came to him pleading, “Grant me justice against my adversary,” he “would not listen for a while” (Lk. 18:3–4).  Here, I became curious about the specific meanings of this widow’s plea and the expressions “kept coming” and “for a while.”

 

1.       A Widow (χήρα, chēra): An Extremely Vulnerable Member of Society

 

The Greek word chēra (χήρα) means “a woman without a husband,” but in ancient Jewish society it signified much more than simply the loss of a spouse.  It referred to a person who had no legal or economic protector whatsoever.

 

Legal limitations in antiquity: At that time, it was highly unusual, culturally speaking, for a woman to appear in court and bring a lawsuit on her own behalf.  Normally, a male guardian—such as a husband, son, or brother—would represent her.

“Grant me justice” [ἐκδίκησόν με (ekdikēson me)]: This expression does not primarily refer to personal revenge.  Rather, it means, “Restore my legal rights and render a just verdict on my behalf.”  Perhaps after her husband's death, her inheritance or land had been seized, or she had been defrauded and left with no one to defend her cause.

 

The absence of bribes: Judges in that era were often influenced by bribes.  A widow who possessed neither money nor social influence was, to a corrupt judge, nothing more than an unprofitable nuisance.

 

2.       “Kept Coming” [ἤρχετο (ērcheto)]: Footsteps That Never Ceased

 

Most Korean translations render this phrase as “she kept coming,” but the Greek text vividly portrays the situation with a single word: ἤρχετο (ērcheto).  This Greek verb is in the imperfect tense of the verb meaning “to come” or “to go.”

 

An action continually in progress: In Greek, the imperfect tense indicates that an action in the past was not completed in a single occurrence but was repeated continuously over time.

 

The true nuance of the word: It is not merely that she “went often” once or twice.  Rather, the grammar itself conveys her persistence and desperation: “Even after the judge rejected and ignored her, she came back the next day, and the day after that, continually knocking on the doors of his house and his office.”

 

3.       “For a While” [ἐπὶ χρόνον (epi chronon)]: An Indefinite Season of Rejection

 

The Greek text reads ἐπὶ χρόνον (epi chronon), which literally means “for a considerable period of time.”

 

The weight of time: The word χρόνον (chronon) refers to ordinary chronological time.  It suggests that after initially refusing the widow’s request, the judge deliberately ignored and dismissed her persistent visits for weeks or perhaps even months.

 

The height of despair: From the widow’s perspective, this ἐπὶ χρόνον (epi chronon)—this “for a while”—must have been an indefinite period of hopelessness with no visible end.  It demonstrates how the judge’s arrogant character—fearing neither God nor man—left her completely isolated during that time.

 

In Summary

 

A widow (chēra) with neither legal protection nor financial resources continued her unceasing footsteps (ērcheto), knocking daily through tears on the door of a judge who would not listen to her pleas.  Meanwhile, the judge coldly neglected her throughout an indefinite period of time (epi chronon).

 

The combination of these words vividly illustrates “the depth of desperate perseverance paid by the most powerless person in the world in order to move the heart of the most hardened authority in the world” (Internet).

 

(c)    Yet this indefinite season of rejection (“for a while”) [ἐπὶ χρόνον (epi chronon)] was eventually broken by the judge’s own internal turmoil.  The expressions that describe this inner struggle are: “because this widow troubles me” [κόπον παρέχειν (kopon parechein)] and “lest she continually come and wear me out” [ὑπωπιάζῃ με (hypōpiazē me)] (Lk. 18:5).  I became curious about the specific meanings of these expressions as well.

 

(i)        The iron-willed judge who feared neither God nor man was ultimately conquered not by a noble sense of justice, but by intense internal stress and fear that threatened his own well-being.  The following is an analysis of the Greek nuances behind the expressions “she troubles me” [κόπον παρέχειν (kopon parechein)] and “she will wear me out” [ὑπωπιάζῃ με (hypōpiazē me)], which reveal the process of his inner turmoil and collapse (Internet).

 

1.       “Because this widow troubles me” [κόπον παρέχειν (kopon parechein)]

 

Literally, this expression means: “to cause me pain,” or “to wear me out completely.”

 

The root meaning of kopos (κόπος): This word derives from the verb κόπτω (koptō), meaning “to strike” or “to beat.”  It refers to a state of complete exhaustion brought on by intense labor or repeated blows—a condition in which both body and mind are so drained that collapse seems imminent.

 

The nuance in this passage: The widow’s continual visits and petitions had gone far beyond mere annoyance.  Every encounter with her was mentally draining him, depleting his emotional energy and striking him so heavily that it was disrupting his daily life.

 

2.       “Lest she continually come and wear me out” [ὑπωπιάζῃ με (hypōpiazē me)]

 

This is perhaps the most shocking and rhetorically powerful term in the entire parable.  The word hypōpiazē (ὑπωπιάζῃ) was originally a technical term used in ancient Greek boxing. 

 

Its literal meaning: “to strike under the eye,” “to give a black eye,” or “to beat someone in the face.”

 

The Judge’s Figurative Fear: Of course, the widow was not literally going to strike the judge. Therefore, the term expresses his extreme psychological anxiety in two ways.

 

Mental Knockout: “She comes every day and relentlessly pounds away at my mind. I am on the verge of a psychological knockout.”

 

Destruction of Social Honor: In ancient boxing matches, receiving a black eye was humiliating.  Though this judge arrogantly disregarded people, the widow’s daily crying out and public appeals at the court or near his house threatened to destroy whatever remained of his social reputation and public dignity.

 

“Continually” [εἰς τέλος (eis telos)]: Although some translations render this expression as “continually” or “always,” its deeper meaning is: “to the end,” “forever,” “until she achieves her goal and never gives up.”  In other words, the judge was thinking: “If I do not rule in her favor, she will keep pursuing me and tormenting me until the day I die.”  The expression conveys a sense of despair and inevitability.

 

In Summary,

This was a judge who boasted, “I fear neither God nor man.” Yet even he could not withstand the widow’s relentless endurance.

 

In effect, he was saying to himself: “This woman will continue until she achieves her goal (eis telos).  She is mentally beating me into exhaustion (kopon parechein), and she is striking my face and reputation with black-and-blue bruises (hypōpiazē).  For my own survival, I must grant her justice.”

 

Ultimately, this parable vividly demonstrates how the power of persistent, unwavering prayer from the most powerless person can break down from within the seemingly impregnable fortress of the most hardened ruler.  Through this vivid boxing imagery, Jesus powerfully illustrates the strength of a faith that refuses to lose heart (Internet).

 

(d)    Lastly, I would like to meditate on the meaning of the Lord Jesus’ words to His disciples: “And shall God not bring about justice for His chosen ones, who cry out to Him day and night?  Will He keep putting them off?  I tell you, He will see that they get justice, and quickly.  Nevertheless, when the Son of Man comes, will He find faith on the earth?” (Lk. 18:7–8)

 

(i)       These verses (7–8) dramatically contrast the unjust judge with the righteous God and reveal the central theme of the parable: the kind of faith with which we ought to pray.  The following is an explanation, divided into three points, of the powerful Greek words and nuances hidden within these verses, as analyzed by artificial intelligence (Internet):

 

1.       “How much more will God…” [οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν (ou mē poiēsē tēn ekdikēsin)]

 

Verse 7 begins with οὐ μὴ (ou mē), the strongest double negative construction in Greek grammar.  It expresses absolute certainty and may be translated, “certainly not,” “by no means,” or “without question.”

Assurance Through Contrast: Even the evil and selfish judge eventually granted the widow’s request because he grew weary and feared the damage to his reputation (hypōpiazē).  Jesus argues from the lesser to the greater: “How much more” would the merciful Heavenly Father respond to the prayers of His children who cry out to Him day and night?  Through this powerful rhetorical contrast, Jesus asks whether God would ever ignore the prayers of His beloved children.

 

“Will He not bring about justice?”: The phrase “bring about justice” (ekdikēsin) is the same root word used by the widow in verse 3 when she pleaded for justice.  The point is that God is not like the unjust judge who responds merely because he is annoyed. Rather, God is the One who perfectly vindicates the broken rights, tears, and sufferings of His children through perfect justice.

 

2.       “Will He delay long over them?” [μακροθυμεῖ ἐπ’ αὐτοῖς (makrothymei ep’ autois)]

 

This is a remarkably profound expression whose nuance varies significantly depending on how it is translated.  The verb makrothymeō (μακροθυμέω) is commonly translated as “to be patient” or “to endure for a long time.”

 

The True Nuance of the Original Language: In this context, “being patient” does not mean that God is unwilling to answer prayer or that He is simply postponing His response.  The word often carries the meaning of: “to be slow to anger,” “to delay judgment,” “to exercise longsuffering.”

 

The Hidden Meaning: When believers suffer in this world and cry out, “Lord, when will You establish justice?”, God may appear to delay the destruction of the wicked.  However, the reason for this apparent delay is that God lovingly waits, even for those evil people, desiring that they repent and turn back to Him.  He patiently endures and gives opportunity for repentance.  Therefore, God is not ignoring the suffering of His children.  Rather, His longsuffering patience is part of His redemptive purpose toward the entire world.  It is a deeply moving answer: God's patience is not indifference but mercy at work on a cosmic scale.

 

Connection to Verse 8: This is why verse 8 declares that God will grant justice “quickly” [ἐν τάχει (en tachei)].  When God's appointed time arrives, the fulfillment of His justice and judgment will come suddenly and decisively, like a flash of lightning.

 

3.       “Will He find faith on the earth?” [ἆρα εὑρήσει τὴν πίστιν (ara heurēsei tēn pistin)]

 

This is the most striking and sobering question in the entire parable.  Notably, the Greek text places the definite article before “faith” (τὴν πίστιν, tēn pistin), literally meaning: “the faith.”

 

What Is “The Faith”?: It refers to the very faith demonstrated by the widow.  Even when present circumstances seem like an endless season of rejection (epi chronon), and even when God appears silent, it is the faith that continues to believe: “God is alive, and He will surely answer with justice.”  It is the faith that refuses to lose heart.  It is persistent, unwavering, and tenacious.

 

Jesus’ Lament: Jesus knew that as the end times draw nearer, many people would become overwhelmed by visible circumstances and abandon the place of prayer and perseverance.  Therefore, He concludes the parable with this challenging and heartbreaking question:  “When I return, will I find people who still possess that faith—the faith that refuses to let go of prayer until the end, just as this widow did?”

 

Summary of the Entire Flow and Conclusion

 

Through the story of the unjust judge developed in sections (a), (b), and (c), Jesus suddenly turns the entire narrative upside down.  The human judge granted the widow's request merely to free himself from annoyance.  God, however, will never ignore His children because He loves them too deeply.  Though He may appear to delay (makrothymei) for a time because of His love for the whole world, when His appointed moment comes, He will act swiftly (en tachei) and decisively.

 

Therefore, the real question is not: “Will God answer?”  The real question is: “Will we continue to possess that faith (tēn pistin)—the faith that does not lose heart like the widow—until the day His answer comes?”  That is the central challenge and enduring message of this parable (Internet).