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To certain men.— Ðñüò is here not, as in Luk_18:1, to be understood of the bare intention of the parable (De Wette, Stier, Arndt), but as a designation of the persons who were addressed. Among whom we have to seek these ôéíÝò is not stated particularly, any more than in what way they had made their self-righteous temper manifest. Pharisees proper they certainly were not, but we know how much our Saviour had to warn even His disciples against the Pharisaic leaven, and how self-righteousness was not only the ruling evil of the Jews of His time, but is also even yet the common evil of every natural man. We need not even assume (Stier) that these proud ìáèçôáß expressed themselves in some such way as this before the previous parable: “Pray? Oh, that we can do already better than others; nor are we lacking in faith,” and the like. We may, however, reasonably conceive that the Saviour read this proud imagination in their hearts, or that He had already remarked in actual life a similar contrast to that which He nere places before their eyes. As to the rest, Luke describes the disposition which the Saviour here attacks more precisely than the here-named persons.—In themselves, ἐö ̓ ἑáõôïῖò , they believed that they had the righteousness required by the law, comp. Php_3:4; 2Co_1:9. Of others they believed exactly the opposite.
Luk_18:10. Two men.—Here also two persons are types of two different essential tendencies. Never does our Lord represent any virtue or vice in the abstract, but always in the concrete, as it shows itself in reality. Ἀíáâáßíåéí , a literally exact expression for the visiting of the more elevated temple-mountain.—To pray.—The main element and compendium of the whole public worship of God. Comp. Isa_56:7.
Luk_18:11. Stood.— Óôáèåßò can either be taken by itself or be connected with the remark following, ðñὸò ἑáõôüí in the sense of stabat seorsim (Grotius, Paulus). It would then indicate that he chose a position entirely apart, in order not to be Levitically defiled by the too great nearness of men whom he regarded as unclean. It is, however, more simple to connect the words ðñὸò ἑáõô . with the immediately following ôáῦôá ðñïóçý÷åôï (Lisco, Meyer). The expression åἰðåῖí ðñὸò ἑáõô . is usual. See Luk_20:5; Luk_20:14. Comp. Luk_12:17; Luk_3:15; Mar_11:31; Mar_12:7, &c. The simple óôáèåßò already contains a genuinely graphic touch, which vividly brings out the confident feeling of the Pharisee, and especially by the contrast with the ìáêñüèåí ἐóôþò , Luk_18:13.
Prayed thus with himself.—Yet so loud that others also hear him. His praying is a thanking, his thanking a boasting, not of God but alone of himself. In unbounded presumption he contrasts himself not only with many or with the most, but with the whole body of other men, ïἱ ëïéðïὶ ôῶí ἀíèñþðùí . “Duas classes Pharisœus facit, in alteram conjicit totum genus humanum, altera, melior, ipse sibi solus esse videtur.” Bengel. Yet soon he begins to distinguish the great mass of sinners into particular groups. There are the ἄäéêïé in the more restricted sense, the ἅñðáãåò , like a Zacchæus, for instance, the ìïé÷ïß , not in the Old Testament scriptural sense, but in the literal sense of the word, and finally the man who stands behind him as the incarnation of all possible moral faults, ïὗôïò ὁ ôåëþíçò , whom he had probably seen entering also into the temple, but of whom he knows beforehand that his prayer cannot possibly be acceptable to God. Thus does he vaunt his own person in order now in one breath to pass over to the heralding of his good works.
Luk_18:12. I fast twice in the week.—The law (Lev_16:29-31; Num_29:7) had only prescribed an annual fast-day; but he in addition keeps twice a week a private fast day, according to the custom of that time, Monday and Thursday. Here also, as in Mar_16:9, ôïῦ óáââ . is the designation of the week, which was concluded with the Sabbath.—I give tithes of all.—Therefore much more even than was demanded in the law, according to which only the fruits of the field and of the cattle were tithed (Lev_27:30; Num_18:21; Deu_14:22). Ὅóá êôῶìáé , not “what I possess,” which would have to be êÝêôçìáé , but “what I take in,” “what comes in to me.” He is not speaking of fixed property in itself, but of the natural profits of that for which he has to thank his own insight and keenness, as to which he therefore from his point of view might easily believe that he could properly keep it for himself. Thus do his thanks in a certain manner become an intimation that God really has to thank him for all which he has the goodness to give up of his legitimate property, and as his soliloquy ends with this enumeration, we may conceive the Pharisee as now continuing in silence to please himself with the thought of the great and good things which he has done or is still doing and will do in the future.
Luk_18:13. The tax-gatherer.—In everything the direct opposite of the proud fool, whose image has inspired almost even more compassion than disgust. The unfeigned humility of the tax-gatherer reveals itself first in the standing-place which he chooses.—Standing afar off, ìáêñüèåí , not in the court of the Gentiles, 1Ki_8:41-42 (Starke), for he is a Jew; not at a distance from the Pharisee (Meyer), for we do not read that he had observed the latter, as on the other hand the latter had noticed him, but far from the sanctuary, which the Pharisee, óôáèåßò , has without doubt approached as nearly as possible, while on the other hand the publican’s courage to do this vanished even as he first ascended towards the temple-mountain. In the second place, his demeanor indicates his humility. It was usually the custom to pray with uplifted hands, 1Ti_2:8, and with look turned towards heaven, Psa_123:1-2; but he is as far from venturing on the one as on the other, comp. Ezr_9:6, because he in the temple actually thinks of God and His spiritual holiness. Finally, his humility expresses itself in his words, ὁ Èåüò , ê . ô . ë . Certainly he is far from comparing himself with the Pharisee or with other men; he sees only himself in the clear mirror of the law, and feels that he has the worst to fear if God will enter with him into judgment. It is possible, undoubtedly (Stier), that we have here to understand an impulse of first repentance, if we only, above all, do not forget that the publican’s prayer continually repeats itself out of the depth of the continually renewed contrition of the publican’s heart. It is right to lay emphasis on the ôῷ ἁìáñôùëῷ . He accounts himself a sinner, êáô ’ ἐîï÷Þí , as Paul names himself, 1Ti_1:15, the chief of sinners, and all for which he prays is comprehended in the single word “Grace.” It is entirely unnecessary to press the word ἱëÜóêåóèáé in such a way as to see intimated in it the dogmatic conception of atonement. See Stier, ad loc.
Luk_18:14. I tell you.—In view of the high importance of the contrast, the Saviour does not once leave His hearers to judge respecting the two suppliants, but Himself passes the irrevocable judgment, in which it is silently presupposed that no suppliant can become participant of a higher prerogative than to go down again from the temple äåäéêáéùìÝíïò . Therefore, in the eyes of our Lord also, äéêáßùóéò is the summary of all good which the praying sinner can entreat of the holy God. The question only is, Who has good ground to hope for this privilege, he who prays like the Pharisee or he who prays like the publican? The Saviour expresses Himself, as is often the case, more mildly than abstract logical necessity requires. Although He could, considering the case in itself, have well said that the Pharisee did not go down justified at all, He, however, contents Himself with placing the benefit of the publican far above that of the Pharisee. Ðáñ ’ ἐêåῖíïí , see notes on the text; comp. Luk_15:7; Mat_21:31. The translation of the reading ἢ ἐêåῖíïò in the sense of a question, “Or did he perchance, the Pharisee, go home justified?” appears to us even of itself hard, and, besides that, by no means to be recommended by the immediately following ὅôé . It is, however, at all events, arbitrary from the forbearing judgment which here the Saviour passes upon the Pharisee, to draw the conclusion (Stier) that the consciousness of the possession of justification may gradually begin to give way again, if a äåäéêáéùìÝíïò begins again secretly to trust in his righteousness.
For every one that exalteth himself.—See Luk_14:11. The repetition of such a maxim will cause us the less surprise if we consider that it expresses the unalterable fundamental law of the kingdom of heaven, according to which all men are judged, and at the same time gives the deepest ground why the justification of the Pharisee and the rejection of the publican were each entirely impossible.
2. The parable of the Pharisee and the Publican shows a remarkable coincidence with that of the Prodigal Son and his brother—the same contrast of unrighteousness and self-righteousness, of humility and pride, in the one as in the other. As there the two sons represent not only the Pharisees and the publicans, but essentially all mankind, so here the two suppliants give us to recognize the fundamental and chief distinction in the relation of man to God. Every natural man is more or less like the Pharisee; whoever learns to know himself as a sinner is, on the other hand, like the Publican. Here, however, it is by no means denied that in the microcosm of a human heart often something of the Pharisee may be found along with the character of the Publican, even though we ourselves do not take note of it. The question, however, remains simply this, Which disposition in our hearts is the ruling one? According to this God will judge us.
3. As in the previous parable the Pauline idea of ἐêëïãÞ , so in this that of äéêáßùóéò , comes distinctly into the foreground. “Hic locus perspicue docet, quid proprie sit justificari, nempe stare coram Deo, ac si justi essemus; neque enim publicanus ideo Justus dicitur, quod novam qualitatem sibi repente adquisierit, sed quia inducto reatu et abolitis peccatis gratiam adeptus est, unde sequitur, justificationem in peccatorum remissione esse positam.” Calvin. It is, however, of course, understood that in this definition the idea of the forgiveness of sins must be interpreted not only negatively, as acquittal from the deserved punishment, but also positively, as reinstatement in the forfeited favor of God, including all the blessed consequences connected therewith.
4. The Epistle to the Romans is the consistent development of the cardinal evangelical idea which is laid down in this parable, and the Reformation is the triumph of the publican’s humility over the Pharisaic self-righteousness, which in the Pelagianism of the Roman Catholic Church had acquired the character of a formal system.
5. This parable is important also as a new proof how strongly and continually the Saviour, in all manner of forms, continued that conflict with the Pharisaical principle which He had already begun in the Sermon on the Mount, and which He was about to crown with an eightfold Woe, Matthew 23. Pharisaism and Christianity stand not only relatively but diametrically opposed. It is worthy of remark, however, that the Saviour views this instruction as necessary, not only for Pharisees but also for His disciples.
6. The prayer of the Publican is a short compendium of Theology, Hamartology, Soteriology, and a striking proof that true repentance and living faith are absolutely inseparable from one another. In another form we find here the same temper of mind as in the Prodigal Son, Luk_15:18. It cannot surprise us that this utterance has become for so many a motto in life and death. It was (to pass over other instances) the answer Of the famous Hugo Grotius, when he lay dying at Rostock, and an unknown minister of the gospel referred him to this parable: This publican am I!
Starke:—A. teacher of the right kind seeks thoroughly to uncover even to the concealed hypocrites among his hearers their evil heart.—Quesnel:—If wretched men knew themselves aright, they would not thus so easily despise others, Rev_3:17.—Cramer:—The whole world is full of those that pray, and yet not all by far are pleasing to God; therefore must we not only pray, but see to it how we pray.—When man deals with God, he must never remember what he is before others.—Quesnel:—Let not one compare himself with infamous evil-doers, but with perfect saints.—A self-elected worship of God, without the foundation of the Holy Scripture, avails nothing, Mat_15:9.—Osiander:—O man, hast thou sinned? deny it not, &c. How many have the “God be merciful to me a sinner” in their mouths but not in their hearts!—Nova Bibl. Tub.:—Penitent and believing humility brings light and salvation; humility belongs in heaven, high-mindedness belongs in hell, Isa_57:15.—Bibl. Wirt.:—Man cannot by his own works or piety stand or become righteous before God.
Lisco:—Religiosity and religion in their most striking contrasts.—Arndt:—How humility expresses itself in reference to the evil we have done: 1. It acknowledges its sin; 2. and that in all its magnitude; 3. and as its own guilt; 4. and prays for grace to God.—H. Müller:—The Graves of the Saints, Frankfort, Luke 1700: Whoever will die happy must die as a sinner and yet without sin.—Schmid:—The gospel way of salvation, how it leads, a. down into the depths; b. up to the heights.—Heubner:—Prayer a touchstone of the heart.—Tremble to have only the guise of virtue and yet to be proud.—A strict, continent way of living is often joined with inflexible selfishness.—Let us prove ourselves as we go from the church home, whether we go as new men or not.—A. Monod, Sermons, 1er Recueil, p. 201, La peccadille d’Adam et les vertus des Pharisiens.
On the Pericope.—Heubner:—False and true devotion: 1. Nature; 2. appearance.—Justification before God: 1. How it comes not to pass; 2. how it always comes to pass.—Couard:—The true churchgoer.—Jaspis:—Your prayers your judges.—Ulber:—The confession of man that he is a sinner: 1. It is hard even for the mouth to utter it; 2. still harder if it is to come from the heart; 3. and yet easy if one knows himself aright.—Rautenberg:—A look into the heart of the justified sinner.—That we ought to come to God not on the ground of our righteousness, but on the ground of God’s compassion.—Ahlfeld:—Of grace is man justified before God; this is: 1. A true saying; 2. a worthy saying.—Steinmeyer:—As the devotion, so the reward.—Popp:—There is a division and decision.
Footnotes:
Luk_18:14.—The reading of Elzevir, ἢ ἐêåῖíïò , has here no adequate critical authority. That of Tischendorf, ἢ ãὰñ ἐêåῖíïò , is strongly supported, but gives a scarcely intelligible sense. That of Lachmann, ðáñ ’ ἐêåῖíïí , which Grotius already defended, and which is favored by B., [Cod. Sin.,] L., Cursives, deserves on internal grounds the preference, at the same time that it must be supposed that by an ancient and quite generally diffused error in copying ( ãÜñ instead of ðáñ ’), the true reading was very soon lost.