Biblical commentary on the New Testament - The Christian ...

Luke XI. 9-13. 621
expressions. The latter verses have ah-eady been explained at
Matth. vii. 7, seq. ; the parable of the benighted traveller wlio by
continued entreaty prevails with his neighbour and causes him to
fulfil his desire, is peculiar to Luke. It has no difficulties beyond
the single circumstance, that as appears from this comparison, the
impure motives (the dvau5eia) as well of the suppliant as of him
who suffered himself to be persuaded, form the point of comparison
for ilhistrating the most exalted relations. (Of the same nature is
Luke xviii. 1, seq., which passage also treats of prayer, and in it
Grod is compared to an unjust judge.) But first as respects the
importunity (dvaldeia) of the suppliant, it is not to be overlooked
that he is here pleading not for himself but for his guest ;
his press-
ing importunate petitions acquire thus a nobler motive ; he entreats
bread that he may not be compelled to violate the holy rites of
hospitality. From the man who yields to the prayer, we cannot
indeed dissociate an unworthy motive ;
the nobler one of love is expressly
excluded, and he grants what is asked, only that he may
get rid of the suppliant—and yet this is applied to God. Here,
however, we must have recourse to that usage in regard to parables
(compare on Matth. ix. 16), which makes the comparison express
not merely the j)Ositive objective truth, but modifies it to meet the
subjective position of him for whose understanding and instruction
it is designed. Here the Saviour places himself on the level of the
man who knows from experience that God often delays long the ful-
filment of prayer, delineating him directly as unrighteous (see on
Luke xviii. 1), in doing which he merely sets forth fully the impres-
sion as felt in such circumstances by a petitioner weak in the faith,
and he adds the requisite exhortations according to this impression.
Thus do the parables constantly appear as having proceeded from
the liveliest conception of man's circumstances, and a truthful ex-
pression of spiritual relations adapting themselves immediately to
our earthly condition. How far the interpretation of individual
traits in the parable (for example here the midnight as denoting the
time of deepest internal darkness and need) should be carried, must
certainly reipaain somewhat uncertain. In the parables of Jesus,
however, which proceed upon powers of conception so rich, it should
on the whole be maintained as a rule that no single trait is lightly
to be overlooked, unless in adhering to it, we do obvious violence to
the similitude as a whole.