Heinrich Meyer Commentary - Luke 18:11 - 18:12

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Heinrich Meyer Commentary - Luke 18:11 - 18:12


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This Chapter Verse Commentaries:

Luk_18:11-12. Σταθείς ] See on Mat_6:5. He took his stand, a trait of assurance, comp. Luk_19:8; Act_2:14. See, on the other hand, Luk_18:13 : μακρόθεν ἑστώς .

πρὸς ἑαυτόν ] does not belong to σταθείς , so that it would mean apart (Syr., Beza, Grotius, Paulus, Baumgarten-Crusius, Ewald, and others), which would be καθʼ ἑαυτόν (Xen. Anab. v. 10. 11; Act_28:16; Jam_2:17; Zec_12:12), as D actually reads; but to προσηύχετο (Luther, Castalio, Bengel, Wetstein, and others, including Olshausen, de Wette, Bleek[226]): by himself, to himself, apud animum suum, as at 2Ma_11:13, and frequently in the classical writers: λέγειν πρὸς ἑαυτόν , to speak in thought, and the like. Naturally he would not allow such a prayer to be heard. The publican is otherwise, Luk_18:13.

ὅτι οὐκ εἰμὶ κ . τ . λ .] πρότερον γὰρ εἶπεν οὐκ ἔστιν , καὶ τότε κατέλεξεν ἐστιν , Theophylact.

οἱ λοιποὶ τῶν ἀνθρ .] comp. Rev_9:20; Kühner, II. p. 122.[227]

ἄδικοι ] unjust in the more limited sense.

ὡς οὗτος τελώνης ] contemptuously, this publican here! “who skins and scrapes every one, and clutches wherever he can,” Luther, Predigt.

Luk_18:12. νηστεύω ] of private fasting, which was observed twice in the week ( τοῦ σαββ ., Mar_16:9; 1Co_16:2), on Thursday and Monday. See on Mat_6:16; Mat_9:14; Lightfoot, p. 866.

κτῶμαι ] not possideo (Vulgate, Castalio, Beza, and others), which would be κέκτημαι , but: what I acquire for myself. He gives tithes of everything, what he gains in natural products, everything without exception. The vainglorious πάντα ὅσα has the emphasis; his payment of tithes is beyond what the law required, as at Mat_23:23. Moreover, comp. Pirke Aboth, ii. 13 : “Quando oras, noli in precibus bona tua enumerare, sed fac preces misericordiarum et pro gratia impetranda coram Deo.”

[226] From this construction it is plain that in B L à ** min. Vulg. Copt. Arm. Slav. Or. Bas. Cypr. πρὸς ἑαυτ . stands after ταῦτα .

[227] “Duas classes Pharisaeus facit; in alteram conjicit totum genus humanum, altera, melior, ipse sibi solus esse videtur,” Bengel.