Luke 18:12

Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law; but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.

I fast twice on the Sabbath, I give tithes of all that I possess. The prophet Ezekiel writes about the heavenly creatures shown to him. And the whole body full of eyes, around those four. For the bodies of the creatures are described as full …

Whoever offers to God sacrifices of praise, the rational fruits of the lips that confess his name, should be very alert for the ambushes of the evil one. Satan lies in ambush ready to catch you by surprise at the very time of thanksgiving. He …

Look also at the order that is presented in the Pharisee's prayer. First he said what he is not, and then he enumerated what he is. Having said, "I am not such-and-such, as other men," he also puts forward various virtues: "I fast twice a …

It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, (Sabbatho) from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own.

Third, as to the vainglorious commendation of himself, he adds: I fast twice on the Sabbath, I give tithes of all that I possess, as if to say: I keep perfect justice, both toward myself and toward God, because I mortify the flesh by fasting …

I fast twice in the week,.... Not "on the sabbath", as the words may be literally rendered, and as they are in the Vulgate Latin and Ethiopic versions; for the sabbath was not a fasting, but a feasting day with the Jews; for they were obliged to eat three meals, or feasts, on a sabbath day, one in the morning, another at evening, and another at the time of the meat offering: even the poorest man in Israel, who was maintained by alms, was obliged to keep these three feasts (f).

I fast twice in the week - So did all the strict Pharisees: every Monday and Thursday. I give tithes of all that I possess - Many of them gave one full tenth of their income in tithes, and another tenth in alms, the sum of this plea is, I do no harm: I use all the means of grace: I do all the good I can.

The Pharisee denies himself to be a sinner; none of his neighbours can charge him, and he sees no reason to charge himself, with any thing amiss; he is clean, he is pure from sin. But the publican gives himself no other character than that of a sinner, a convicted criminal at God's bar. (2.) He has no dependence but upon the mercy of God, that, and that only, he relies upon.

I give tithes of all that I possess - Or, of all I acquire, κτωμαι. Raphelius has well observed, that this verb, in the present tense, signifies to acquire - in the preter, to possess: the Pharisee’s meaning seems to be, “As fast as I gain any thing, I give the tenth part of it to the house of God and to the poor.” Those who dedicate a certain part of their earnings to the Lord should never let it rest with themselves, lest possession should produce covetousness.

The parable we have now read, is closely connected with the one which immediately precedes it. The parable of the persevering widow — teaches the value of importunity in prayer. The parable of the Pharisee and tax-collector — teaches the spirit which should pervade our prayers. The first parable encourages us to pray and never give up. The second parable reminds us how and in what manner we ought to pray. Both parables should be often pondered by every true Christian. Let us notice, firstly — the sin against which our Lord Jesus Christ warns us in these verses.

The parable we have now read, is closely connected with the one which immediately precedes it. The parable of the persevering widow — teaches the value of importunity in prayer. The parable of the Pharisee and tax-collector — teaches the spirit which should pervade our prayers. The first parable encourages us to pray and never give up. The second parable reminds us how and in what manner we ought to pray. Both parables should be often pondered by every true Christian. Let us notice, firstly — the sin against which our Lord Jesus Christ warns us in these verses. There is no difficulty in finding this out. Luke tells us expressly, that "He spoke this parable to some who were confident of their own righteousness, and looked down on everybody else." The sin which our Lord denounces, is "self-righteousness." We are all naturally self-righteous. It is the family-disease of all the children of Adam. From the highest to the lowest — we think more highly of ourselves than we ought to. We secretly flatter ourselves, that we are not as bad as some, and that we have something to merit the favor of God. We forget the plain testimony of Scripture, "We all stumble in many ways." "Surely there is not a righteous man on earth who does good and never sins." "What is man — that he could be pure; or one born of woman — that he could be righteous?" "There is no one righteous — not even one!" (James 3:2, Ecclesiastes 7:20, Job 15:14, Romans 3:10) The true cure for self-righteousness, is self-knowledge. Once let the eyes of our understanding be opened by the Spirit, and we will no longer talk of our own goodness. Once let us see what there is in our own hearts, and what the holy law of God requires — and self-conceit will die. We shall lay our hand on our mouths, and cry with the leper, "Unclean, unclean!" (Leviticus 13:45.)

I fast twice ... - This was probably the Jewish custom. The Pharisees are said to have fasted regularly on the second and fifth days of every week in private. This was “in addition” to the public days of fasting required in the law of Moses, and they, therefore, made more a matter of “merit” of it because it was voluntary. I give tithes - A tithe means the tenth part of a thing. A tenth part of the possessions of the Jews was required for the support of the Levites, Num 18:21. In addition to the tithes required strictly by law, the Pharisees had tithed everything which they possessed even the smallest matters - as mint, anise, cummin, etc., Luk 11:42. It was “this,” probably, on which he so particularly prided himself. As this could not be proved to be strictly “required” in the law, it had more the “appearance” of great piety, and, therefore, he particularly dwelt on it. I possess - This may mean either all which I “have,” or all which I “gain” or acquire. It is not material which meaning be considered the true one. The religion of the Pharisee, therefore, consisted in: 1. Abstaining from injustice to others; in pretending to live a harmless, innocent, and upright life; and, 2. A regular observance of all the external duties of religion. His “fault” consisted in relying on this kind of righteousness; in not feeling and acknowledging that he was a sinner; in not seeking a religion that should dwell in the “heart” and regulate the feelings; and in making public and ostentatious professions of his own goodness. Most of all was this abominable in the sight of God, who “looks into the heart,” and who sees wickedness there when the external actions may be blameless. We may learn from the case of the Pharisee: 1. That it is not the man who has the most orthodox belief that has, of course, the most piety; 2. […]