Persisting Inspite of Unjust Obstruction
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Persisting Inspite of Unjust Obstruction
Herb Montgomery | October 17, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
Then Jesus told them a parable about their need to pray always and not to lose heart. He said, “In a certain city there was a judge who neither feared God nor had respect for people. In that city there was a widow who kept coming to him and saying, ‘Grant me justice against my opponent.’ For a while he refused; but later he said to himself, ‘Though I have no fear of God and no respect for anyone, yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.’” And the Lord said, “Listen to what the unjust judge says. And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?” (Luke 18:1-8)
One of the interpretive lens of Jesus’ parables that I appreciate is in William Herzog’s Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed. In this book, Herzog moves away from always interpreting the parables as allegorically about God and us, and instead offers a way to view the parables as a critique of the social injustices the marginalized, oppressed, and disinherited of Jesus’ society were surviving under. The parables become a way to educate listeners and liberate them from internalized forms of oppression. They awakened Jesus’ listeners to liberatory actions and forms of resistance they could practice.
There are no parallels for this parable in any of the other canonical gospels. And while the author of Luke used this parable to point out a lesson about perseverance in prayer, the original audience would have resonated with the story on a personal level. Many of them might have found themselves in similar positions as the ignored widow. Before Luke’s author applied this story of Jesus’ to prayer, it would have first taught listeners how to persevere against injustice in places of power. The widow in this story was heard by the unjust judge, not because of the justice of her cause, but because of her own continued stubbornness in not giving up. The judge is not impartial. Nor is he concerned for anyone but himself. He only grants her request because of her continued harassment: he simply want to be done with her.
This reminds me of a statement in the introduction of Ched Myers’ book, Binding the Strong Man: A Political Reading of Mark’s Story of Jesus. There,Sam Wells writes:
The one thing everyone seems to agree on today is that there’s plenty wrong with the world. There are only two responses to this—either go and put it right yourself, or, if you can’t, make life pretty uncomfortable for those who can until they do. When we take stock of our relationship with the powerful, we ask ourselves, “Does the shape of my life reflect my longing to see God set people free, and do I challenge those who keep others in slavery?” (Kindle Location 1024)
This is the first and primary lesson of the persistent widow: When we see injustice, we can either “go and put it right” or “make life pretty uncomfortable for those who can until they do.”
I also understand why the author of Luke applied this persistence to prayer. This gospel was written for a Jesus-following community that included many Jewish Jesus followers who had just witnessed Jerusalem being razed to the ground by the Roman Empire. In moments of such deep devastation, it’s a hard sell to tell oppressed communities to keep trying. It’s much easier to tell them keep praying instead. I don’t believe the author meant to liken the God these folks were praying to an unjust judge; I believe he was making the point by contrast. If an unjust judge will respond and do justly because of persistence, how much more will a just God do so? Consider the phrasing:
“Will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?”
The people listening to Luke’s Jesus were God’s “chosen ones.” In the wake of Jerusalem’s destruction by Rome, Luke’s author is addressing an apparent “delay” too. This tells us a little about how Luke’s audience must have been feeling: “What’s taking so long.” Imagine if they could have seen us here today, still fighting for justice. What might they think?
Lastly, the author asks the question, “When the Son of Man comes, will he find faith on earth?”
The Son of Man image is from Jewish apocalyptic literature, specifically from the book of Daniel, which was written during the era of the Maccabean revolt. This was a time when the people were once again longing for liberation after being subjugated by an oppressive empire. In Daniel 7, oppressive empires are symbolized by wild descriptions of violent and destructive beasts. Then comes the Son of Man who delivers the people, putting all injustice, violence, and oppression right. Luke’s audience must have given these passages some weight or Luke would not have referenced them like this. Today, we could more simply say, when the time for our liberation comes, will there be anyone who still believes liberation is even possible?
I don’t believe that “faith” in our reading this week means believing in the supernatural or the existence of a deity. Almost everyone believed in the supernatural when Luke was written. The passage is describing faith of a totally different nature: the kind of faith that believes that our world can be different. This faith believes that the moral arc of the universe can be bent toward justice. That hatred, injustice, and violence doesn’t have to have the last word. That life and love and justice wins. That the narrow path, the golden rule, is genuinely the better way. This is the kind of faith that both theists and non-theists alike can embrace. In an interview, Angela Davis once said, “We always have to act as if revolution were possible. We have to act as if it were possible to change the world. And if we do that work, the world is gonna change. Even if it doesn’t change the way we need it to change right now, it will change.” (Spirit of Justice with Michelle Alexander & Angela Davis)
Theologian Delores Williams also comments on this kind of faith, though with more of a religious kind of verbiage than Davis:
I traveled to faith—learning to trust the righteousness of God in spite of trouble and injustice; learning to trust women of many colors regardless of sexism, racism, classism and homophobia in our society; learning to believe in the sanctuary power of family defined in many ways in addition to nuclear; discovering love in a variety of forms that heal, but also believing serious political action is absolutely necessary for justice to prevail in the world of my four black children and other mothers’ children. Faith has taught me to see the miraculous in everyday life: the miracle of ordinary black women resisting and rising above evil forces in society, where forces work to destroy and subvert the creative power and energy my mother and grandmother taught me God gave black women. (Delores S. Williams, Sisters in the Wilderness: The Challenge of Womanist God-Talk, Preface, Kindle location 164)
Scholars who live in a more privileged social location also agree about what this kind of faith would have meant in the gospels:
But the ancient meaning of the word “believe” has much more to do with trust and commitment. “To believe in the good news,” as Mark puts it, means to trust in the news that the kingdom of God is near and to commit to that kingdom. (Marcus Borg and John Dominic Crossan, The Last Week, Kindle location 480)
I can understand the challenges Luke’s author must have been facing by trying to inspire people to believe in the wake of hopeless devastation. It resonates with where many of us are today. Despite growing polarization and setbacks, believing in social justice today is not naïve—it’s necessary. Every movement for equality has faced resistance, yet progress has always come through those who refused to give up. From climate justice to racial equity, just voices are louder, more connected, and more persistent than ever. Grassroots efforts, legal reforms, and digital activism are reshaping narratives and holding power accountable. The fight is far from over, and yet each small victory builds momentum. Believing in social justice means choosing hope over cynicism and action over silence. Change is slow, but it is still within reach—if we keep pushing, if we continue, like the widow, who “nevertheless, she persisted.”
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. In what ways are you persisting against stubborn obstacles in your justice work, today? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
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My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
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Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 42: Persisting Inspite of Unjust Obstruction
Luke 18:1-8
“In the parable of the widow and the unjust judge, I can understand the challenges Luke’s author must have been facing by trying to inspire people to believe in the wake of hopeless devastation. It resonates with where many of us are today. Despite growing polarization and setbacks, believing in social justice today is not naïve. It’s necessary. Every movement for equality has faced resistance, yet progress has always come through those who refused to give up. From climate justice to racial equity, just voices are louder, more connected, and more persistent than ever. Grassroots efforts, legal reforms, and digital activism are reshaping narratives and holding power accountable. The fight is far from over, and yet each small victory builds momentum. Believing in social justice means choosing hope over cynicism and action over silence. Change is slow, but it is still within reach, if we keep pushing, if we continue, like the widow, who “nevertheless, she persisted.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/persisting-inspite-of-unjust-obstruction
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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A Widow, Taxes, and Giving More Than What is Life-Giving to Give
November is A Shared Table 2021 month! Find out more here.
Herb Montgomery | November 5, 2021
“This story does not praise the piety of the poor within a system that takes economic advantage of their piety. It condemns any system that conditions and then exploits people to give more than what is life-giving for them to give.”
(To listen to this week’s eSight as a podcast, click here.)
Our reading this week is from the gospel of Mark,
As he taught, Jesus said, “Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted with respect in the marketplaces, and have the most important seats in the synagogues and the places of honor at banquets. They devour widows’ houses and for a show make lengthy prayers. These men will be punished most severely.” Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. But a poor widow came and put in two very small copper coins, worth only a few cents. Calling his disciples to him, Jesus said, “Truly I tell you, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on.” (Mark 12.38-44, emphasis added.)
I interpret this week’s critique as aimed at the political economy of Jesus’ society, not its religions. Some of those who were deeply religious made the lives of poor people more difficult and exploited their situation. I reject any interpretation that would place Judaism itself in a poor light, because Jesus’ concern for the widow in this story is in perfect harmony with deeply held Jewish values.
Deuteronomy, for example, imagines a society where poverty is eliminated:
“There need be no poor people among you.” (Deuteronomy 15:4)
And the Hebrew scriptures repeatedly single out and express concern for the kind of people centered in our story this week: widows.
“Do not deprive the foreigner or the fatherless of justice, or take the cloak of the widow as a pledge.” (Deuteronomy 24:17)
“When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the foreigner, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow.” (Deuteronomy 24:19-21)
“Learn to do right; seek justice.
Defend the oppressed.
Take up the cause of the fatherless;
plead the case of the widow.” (Isaiah 1:17)
“This is what the LORD says: Do what is just and right. Rescue from the hand of the oppressor the one who has been robbed. Do no wrong or violence to the foreigner, the fatherless or the widow, and do not shed innocent blood in this place.” (Jeremiah 22:3)
See also Isaiah 1:23 and 10:2; Jeremiah 7:6; Zechariah 7:10; and Malachi 3:5.
Common interpretations of our story this week fall short. Typically they exalt the poor widow’s religious piety, her willingness to give her all rather than critique a system that would take her all. These interpretations often communicate the idea that God values the gifts of the poor more than the contributions of the affluent, and they praise the sacrificial nature of the worship of poor people. I find these interpretations deeply harmful and oppressive to the poor.
Social location always matters. How we interpret any sacred text depends on what questions we bring to it, and those questions are determined by how we experience life. We don’t all experience life the same way. Therefore, those in different social locations bring to their sacred texts a different set of questions and get a different set of answers as they read. To get life-giving answers, we must first ask life-giving questions, and the common interpretations of this week’s story are not life-giving. They are the interpretations of those with privilege and status.
This week, I want to offer a different reading of this story, a reading grounded in Mark’s Jesus repeatedly stating that the reign of God means a great reversal: those who are presently valued as last are centered and made first and those presently privileged as first are made last.
First, Jesus accuses the pious, elite class of his society of devouring widow’s houses. Then, in the very next story, Mark offers an example. Far from praising the widow for giving all, Mark’s story condemns all systems, whether religious, political, economic, or social, that condition her to give her all and gleefully take it from her.
“Jesus condemns the value system that motivates her action, and he condemns the people who conditioned her to do it.” (A. Wright, The Widow’s Mite: Praise or Lament? A Matter of Context, CBQ, 44, p 256.; Quoted in Ched Myers’ Binding the Strong Man: A Political Reading of Mark’s Story of Jesus, p. 321)
So just as Jesus warned, the widow in this story is being “devoured,” i.e., being robbed of her very means of existence.
I think of taxation systems that devour the resources of poor people today. Regressive tax systems place a greater weight of sharing space in society on the poor. Progressive taxation is rooted in the concern that the wealthy pay their fair share of the cost of sharing space in society.
Earlier this year here in WV, some legislators pushed to remove West Virginia’s income tax. It would have been a regressive move that would have further transferred society’s tax burden away from the wealthy to the poor and middle class. For now, this harmful push has failed. I want my taxes to be used for the common good, to help those in need, and I favor tax systems that do so progressively not regressively. In this week’s story, Mark’s Jesus condemns a flat, regressive tax structure that “devours the houses” of those already struggling to live through poverty.
I also don’t subscribe to an interpretation of this story that makes light of the gifts of the wealthy and places an inequitable burden on the poor. Those who see in their wealth as a call to share their superfluous “plenty” with those who have less or whose daily needs are not being met are following the principle we read elsewhere in the Christian scriptures: “At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. The goal is equality” (2 Corinthians 8:14).
I think, too, of the multitude of nonprofits in the world doing good with individuals and working for systemic change .They exist solely from contributions given by people with the means to support that work. These gifts are the lifeblood of those organizations. As we work toward a day when these kinds of organizations may not be needed, we must also acknowledge how vitally necessary their work is in the meantime.
We should reject any interpretation of this week’s story that either diminishes the wealthy as they follow the ethical call of the gospel to give their wealth away or praises systems that burden those barely surviving. These interpretations contradict the overarching economic themes found in the teachings of Jesus in the gospels. The same Jesus that called the rich man to give his possessions to the poor also condemns any system that devours widows’ houses under the guise of something praiseworthy such as national fidelity, cultural pride, and/or religious piety. The widow’s motive in the above story could be any of these.
Ultimately, Jesus’ desire in the stories is that people would have life and have it more abundantly—“to the full” (John 10:10). This isn’t abundance in a prosperity gospel or capitalist sense but in the sense of a human community where every person in the community is thriving. Whether we call it eternal life, abundant life, or just a sustainable life, this is a community where no one has too little while others have too much. It’s an imaginative vision of a world where every person is connected to and committed to others, where every person’s needs are being met, and where no one is becoming wealthy off the exploitation of another. No matter how glorious exploitative systems of luxury may look on the outside, they are not sustainable. As Mark says of the eventual end of these systems, “Not one stone here will be left on another” (Mark 13:2).
This story does not praise the piety of the poor within a system that takes economic advantage of their piety. It condemns any system that conditions and then exploits people to give more than what is life-giving for them to give.
HeartGroup Application
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. What does a life-giving sharing the cost of shared public space, giving to causes and organizations, or sharing with those who have less than they need look like for you? Discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week
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