Luke 18:10

Second, as to the conditions of the persons about whom he speaks, he adds: Two men went up to the temple to pray, with a conformable and indeed laudable intention. For we ought to ascend to the temple for this purpose, that we may pray, …

(Asterius.) To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The Pharisee was condemned because he prayed heedlessly. As it follows, The Pharisee stood and prayed with himself.

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 …

4. The Lord demonstrates this in a parable, saying. "Two men went up into the temple to pray, the one a Pharisee, and the other a publican" (Luke 18:10). Wanting to set clearly before us the gain that comes from humility and the loss from …

Two men went up to the temple to pray. One a Pharisee and the other a tax collector. The tax collector, praying humbly, belongs to those members of the mentioned widow, that is, the Church, of whom it is said above: "But will not God …

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.

The Lord does not cease to destroy the passion of pride with the most powerful arguments. Since it disturbs the minds of people more than all other passions, the Lord teaches about it frequently and at length. So now too He heals its worst form. …

It was not the hour of public prayer, but they went thither to offer up their personal devotions, as was usual with good people at that time, when the temple was not only the place, but the medium of worship, and God had promised, in answer to Solomon's request, that, whatever prayer was made in a right manner in or towards that house, it should therefore the rather be accepted.

Two men went up into the temple to pray, Which is called an house of prayer, Isa 56:7 the Jews had a mighty notion of praying in a place of religious worship, as in the temple, or in a synagogue; imagining that their prayers were more acceptable to God, and sooner heard by him in such a place than in private: "the prayers of the congregation, they say (u), are heard always; and though there are sinners among them, the holy; blessed God, does not despise the prayer of many; wherefore, a man ought to join himself with the congregation, and not pray alone, whenever he can pray with that: and let a man go always, morning and evening, to the synagogue; for there is no prayer heard at all times but in the synagogue; and whoever has a synagogue in his city, and does not pray in it with the congregation, is called an ill neighbour. ---A divinity school is greater than a synagogue; and the great wise men, though they had many synagogues in their cities, did not pray but where they studied in the law.'' And they say (w), that "he that prays (in the synagogue) is as if he offered a pure offering. ---Says R. Abhu, in the name of R. Abhu, "seek the Lard where he may be found"; where is he to be found? in the synagogues, and in the schools.'' These two men had, doubtless, both of them a notion of the sanctity of the place, and acted according to the prevailing sense of the people. They went up hither, not by consultation, agreement, and appointment; for they were of a different cast from each other; but so it happened. […]

A Pharisee - For a description of the Pharisees and their tenets, see on Mat 16:1 (note). Publican - See an account of these on Mat 5:46 (note). Both these persons went to the temple to pray, i.e. to worship God: they were probably both Jews, and felt themselves led by different motives to attend at the temple, at the hour of prayer: the one to return thanks for the mercies he had received; the other to implore that grace which alone could redeem him from his sins.

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.

THIS is called a parable, yet it is rather an incident, an anecdote, a statement of facts. You will observe that our Lord never used a fable. Fables may be employed to set forth that which is earth-born, but a parable, which is, in itself, true, is alone adapted to set forth spiritual Truths of God. I say this just now because I read, the other day, an assertion that the story of the rich man and Lazarus was only a fable, like that of Jotham.

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.)

THIS is called a parable, yet it is rather an incident, an anecdote, a statement of facts. You will observe that our Lord never used a fable. Fables may be employed to set forth that which is earth-born, but a parable, which is, in itself, true, is alone adapted to set forth spiritual Truths of God. I say this just now because I read, the other day, an assertion that the story of the rich man and Lazarus was only a fable, like that of Jotham. But the most of our Lord's parables are not only parables, but literal facts—and all of them might be facts. I would almost go the length of saying that all of them have been actual facts and in this case there is nothing parabolic at all. It is the statement of an incident which did literally occur, for truth is best illustrated by truth and, as Christ had nothing to teach but what was pure Truth, He illustrated it by Truth and never went into the realm of fiction, or invented a tale, or told a story which was not a fact, much less did He ever teach by a mere fable! There were two men who went into the Temple to pray. They prayed in just the way that our Lord describes and they went away, the one justified, and the other without a blessing. I am not going into the full teaching of the parable on this occasion, but I want to make a few observations concerning public worship in the Lord's House. Commencing to preach, again, on Thursday nights, after my season of rest, I thought that this sermon should be a sort of preface or introduction to our gatherings for prayer, praise, preaching and hearing the Word. God grant us a blessing in beginning, again, this holy employment. And may we be in health and strength and spiritual vigor, and be of some use to the people of God! I. Commencing, then, I would say, first, that IT IS WELL TO WORSHIP GOD IN PUBLIC—"Two men went up into the Temple to pray." It is good to pray anywhere.

The temple - Into one of the courts of the temple - the court where prayer was commonly offered. See the notes at Mat 21:12. A Pharisee - See the notes at Mat 3:7. Publican - See the notes at Mat 5:46.