Luke 18:10

should be finally visited upon them in the destruction of their city, and the calamities which should follow. But we may consider the text as having a more extensive meaning. As God has graciously promised to give salvation to every soul that comes unto him through his Son, and has put his Spirit in their hearts, inducing them to cry unto him incessantly for it; the goodness of his nature and the promise of his grace bind him to hear the prayers they offer unto him, and to grant them all that salvation which he has led them by his promise and Spirit to request. Which cry day and night unto him, etc. - This is a genuine characteristic of the true elect or disciples of Christ. They feel they have neither light, power, nor goodness, but as they receive them from him; and, as he is the desire of their soul, they incessantly seek that they may be upheld and saved by him. Though he bear long with them? - Rather, and He is compassionate towards Them, and consequently not at all like to the unrighteous judge. Instead of μακροθυμων, and be long-suffering, as in our translation, I read μακροθυμει, he is compassionate, which reading is supported by ABDLQ, and several others. The reason which our Lord gives for the success of his chosen, is, 1. They cry unto him day and night. 2. He is compassionate towards Them. In consequence of the first, they might expect justice even from an unrighteous judge; and, in consequence of the second, they are sure of salvation, because they ask it from that God who is towards them a Father of eternal love and compassion. There was little reason to expect justice from the unrighteous judge. 1. Because he was unrighteous; and 2. Because he had no respect for man: no, not even for a poor desolate widow. But there is all the reason under heaven to expect mercy from God: 1. Because he is righteous, and he has promised it; and 2. Because he is compassionate towards his creatures; being ever prone to give more than the most enlarged heart can request of him. Every reader must perceive that the common translation is so embarrassed as to be almost unintelligible; while that in this note, from the above authorities, is as plain as possible, and shows this beautiful parable to be one of the most invaluable pieces in the word of God. Verse 8 He will avenge them speedily - Or, He will do them justice speedily - εν ταχει, instantly, in a trice. 1. Because he has promised it; and 2. Because he is inclined to do it. When the Son of man cometh - To require the produce of the seed of the kingdom sown among this people. Shall he find faith on the earth? - Or rather, Shall he find fidelity in this land? Shall he find that the soil has brought forth a harvest proportioned to the culture bestowed on it? No! And therefore he destroyed that land. Verse 9 Despised - Εξουθενουντας, Disdained, made nothing of others, treated them with sovereign contempt. Our Lord grants that the Pharisees made clean the outside: but, alas! what pride, vain glory, and contempt for others, were lodged within! Verse 10 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. Verse 11 Stood and prayed thus with himself - Or, stood by himself and prayed, as some would translate the words. He probably supposed it disgraceful to appear to have any connection with this penitent publican: therefore his conduct seemed to say, "Stand by thyself; I am more holy than thou." He seems not only to have stood by himself, but also to have prayed by himself; neither associating in person nor in petitions with his poor guilty neighbor. God, I thank thee, etc. - In Mat 5:20 , our Lord says, Unless your righteousness abound more than that of the scribes and Pharisees, ye shall not enter into the kingdom of God: see the note there. Now, the righteousness of the scribes and Pharisees is described here by a Pharisee himself. We find it was twofold: 1. It consisted in doing no harm to others. 2. In attending all the ordinances of God, then established in the Jewish economy; and in these things they were not like other men, the bulk of the inhabitants of the land paying little or no attention to them. That the Pharisees were in their origin a pure and holy people can admit of little doubt; but that they had awfully degenerated before our Lord's time is sufficiently evident. They had lost the spirit of their institution, and retained nothing else than its external regulations. See on Mat 16:1 (note). 1. This Pharisee did no harm to others - I am not rapacious, nor unjust, nor an adulterer. I seize no man's property through false pretences. I take the advantage of no man's ignorance in buying or selling. I avoid every species of uncleanness. In a word, I do to others as I wish them to do to me. How many of those called Christians are not half as good as this Pharisee! And, yet, he was far from the kingdom of God. 2. He observed the ordinances of religion - I fast twice in the week. The Jewish days of fasting, in each week, were the second and fifth; what we call Monday and Thursday. These were instituted in remembrance of Moses' going up to the mount to give the law, which they suppose to have been on the fifth day; and of his descent, after he had received the two tables, which they suppose was on the second day of the week. Verse 12 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. This was the Pharisee's righteousness, and the ground on which he builded his hope of final salvation. That the Pharisees had a strong opinion of their own righteousness, the following history will prove: - "Rabbi Simeon, the son of Jochai, said: The whole world is not worth thirty righteous persons, such as our father Abraham. If there were only thirty righteous persons in the world, I and my son should make two of them; but if there were but twenty, I and my son would be of the number; and if there were but ten, I and my son would be of the number: and if there were but five, I and my son would be of the five; and if there were but two, I and my son would be those two; and if there were but one, myself should be that one." Bereshith Rabba, s. 35, fol. 34. This is a genuine specimen of Pharisaic pride. No wonder that our Lord accused these of pride and vain glory: they were far from humility, and consequently far from righteousness. Verse 13 The publican, standing afar off - Not because he was a heathen, and dared not approach the holy place; (for it is likely he was a Jew); but because he was a true penitent, and felt himself utterly unworthy to appear before God. Would not lift up - his eyes - Holding down the head, with the eyes fixed upon the earth, was, 1. A sign of deep distress. 2. Of a consciousness and confession of guilt. And, 3. It was the very posture that the Jewish rabbins required in those who prayed to God. See Ezr 9:6 ; and Mishna, in Berachoth, chap. v.; and Kypke's note here. So the Pharisee appears to have forgotten one of his own precepts. But smote upon his breast - Smiting the breast was a token of excessive grief, commonly practised in all nations. It seems to intimate a desire, in the penitent, to punish that heart through the evil propensities of which the sin deplored had been committed. It is still used among the Roman Catholics in their general confessions. God be merciful to me - Ἱλασθητι μοι - Be propitious toward me through sacrifice - or, let an atonement be made for me. I am a sinner, and cannot be saved but in this way. The Greek word ἱλασκω, or ἱλασκομαι, often signifies to make expiation for sin; and is used by the Septuagint, Psa 65:4 ; Psa 78:38 ; Psa 79:9 , for כפר kipper, he made an atonement. So ἱλασμος a propitiation, is used by the same, for חטאה chataah, a sacrifice for sin, Eze 44:27 ; and ἱλαστηριον, the mercy seat, is, in the above version, the translation of כפרת kapporeth, the lid of the ark of the covenant, on and before which the blood of the expiatory victim was sprinkled, on the great day of atonement. The verb is used in exactly the same sense by the best Greek writers. The following from Herodotus, lib. i. p. 19, edit. Gale, is full in point. Θυσιῃσι μεγαλῃσι τον εν Δελφοισι θεον ἹΛΑΣΚΕΤΟ, Croesus appeased, or made an atonement to, the Delphic god by immense sacrifices. We see then, at once, the reason why our blessed Lord said that the tax-gatherer went down to his house justified rather than the other: - he sought for mercy through an atonement for sin, which was the only way in which God had from the beginning purposed to save sinners. As the Pharisee depended on his doing no harm, and observing the ordinances of religion for his acceptance with God, according to the economy of grace and justice, he must be rejected: for as all had sinned and come short of the glory of God, and no man could make an atonement for his sins, so he who did not take refuge in that which God's mercy had provided must be excluded from the kingdom of heaven. This was no new doctrine: it was the doctrine publicly and solemnly preached by every sacrifice offered under the Jewish law. Without shedding of blood there is no remission, was the loud and constant cry of the whole Mosaic economy. From this we may see what it is to have a righteousness superior to that of the scribes and Pharisees. We must humble ourselves before God, which they did not: we must take refuge in the blood of the cross, which they would not; and be meek and humble of heart, which they were not. Many suppose that the Pharisees thought they could acquire righteousness of themselves, independently of God, and that they did not depend on him for grace or power: but let us not make them worse than they were - for this is disclaimed by the Pharisee in the text, who attributes all the good he had to God: O God, I thank thee, that I am not as others - it is thou who hast made me to differ. But this was not sufficient: restraining grace must not be put in the place of the great atonement. Guilt he had contracted - and this guilt must be blotted out; and that there was no way of doing this, but through an atonement, the whole Jewish law declared. See the note on Mat 5:20 . Verse 14 Went down to his house justified - His sin blotted out; and himself accepted. Rather than the other - Η εκεινος: that is, the other was not accepted, because he exalted himself - he made use of the mercies which he acknowledged he owed to God, to make claims on the Divine approbation, and to monopolize the salvation of the Most High! He was abased, because he vainly trusted that he was righteous, and depended on what he had been enabled to do, and looked not for a change of heart, nor for reconciliation to God. It is a strange perversion of the human mind, to attempt to make God our debtor by the very blessings which his mere mercy has conferred upon us! It was a maxim among the Jews, that whoever brought a sacrifice to the temple returned justified. But our Lord shows that this depended on the state of mind - if they were not humbled under a sense of sin, they were not justified, though they had even offered a sacrifice. Verse 15 They brought unto him also infants - On these verses the reader is requested to consult the notes on Mat 19:13 (note), Mat 19:14 (note), and on Mar 10:16 (note). When a spiritual guide (a gooroo) visits his disciple, the latter takes his child to him for his blessing, forcing the head of the child down to the gooroo's feet, who gives what is called his blessing in some such words as these, Live long! - Be learned! - Be rich! Verse 18 A certain ruler - See the case of this person largely explained on Mat 19:16-22 (note), and Mar 10:21 , Mar 10:22 (note). Verse 24 How hardly shall they that have riches, etc. - See the notes on this discourse of our Lord, on Mat 19:21-30 (note), and Mar 10:30 (note). Verse 25 It as easier for a camel - Instead of καμηλον, a camel, S, and four other MSS., read καμιλον, a cable. See the same reading noticed on the parallel place, Mat 19:24 (note). Verse 28 We have left all - Our trades, our houses, and families. The reader is desired to consult the notes on Mat 4:20 (note); Mat 19:27 (note), etc. Verse 29 That hath left house, or parents, etc. - See on Mat 19:28 , Mat 19:29 (note), and Mar 10:29 , Mar 10:30 (note). Or brethren - Η αδελφας, Or Sisters, is added by the Cod. Bezae, and some others. Verse 31 Behold, we go up to Jerusalem - See the notes on this discourse, Mat 20:17-19 (note), and Mar 10:32 (note). Verse 33 And the third day he shall rise again - See Hos 6:2 ; and let the reader observe that the passage should be read thus: In the third day he will raise Him up, (יקמנו) and we shall live before him: his resurrection shall be the pledge, token, and cause of ours. Verse 34 They understood none of these things - Notwithstanding all the information which Christ had given them concerning this awful subject, they could not as yet fully comprehend how the Messiah should suffer; or how their Master, whose power they knew was unlimited, should permit the Jews and Gentiles to torment and slay him as he here intimates they would. Verse 35 A certain blind man - Bartimeus. See this transaction explained at large, on Mat 20:29-34 (note), and Mar 10:46 (note), etc. Verse 40 And when he was come near - See the remarkable account of the negro and white man, related on Mar 10:50 (note). Verse 43 And all the people - gave: praise unto God - They saw the finger of God in what was done; and they gave him that praise which was due to his name. The Pharisees either saw not, or would not acknowledge this. The common people are often better judges of the work of God than the doctors themselves. They are more simple, are not puffed up with the pride of learning, and are less liable to be warped by prejudice or self-interest. Happy are those spiritually blind persons, to whom Christ has given eyes, that they may know him: feet, that they may follow him: a tongue, that they may praise him: and a heart, that they may love him! A true conversion, which no way contradicts itself, but is followed by an edifying life, makes known the majesty and power of God in a more eminent manner than the greatest external miracles. Quesnel. For a practical use of the principal subjects in this chapter, see the parallel places in Matthew and Mark. How shall I be justified? is a most important question, which the parable of the Pharisee and the publican most distinctly answers. A deep consciousness of sin, humiliation of heart, and taking refuge by faith in the great atonement, is the way, and the only way. Even the worst transgressors, coming thus to God, are accepted. Blessed news for penitent sinners! - for though they cannot boast of a righteousness equal to that of the scribes and Pharisees, yet they find they can, coming as the publican, be justified freely, through the blood of the cross, from all things, from which they could not be justified by the law of Moses. If this be so, how shall they escape who neglect so Great a Salvation! Introduction The conversion of Zaccheus, Luk 19:1-10 . The parable of the nobleman, his ten servants, and the ten pounds, vv. 11-27. Christ sends his disciples for a colt on which he rides into Jerusalem, Luk 19:28-40 . He weeps over the city, and foretells its destruction, Luk 19:41-44 . Goes into the temple, and casts out the buyers and sellers, Luk 19:45 , Luk 19:46 . The chief priests and the scribes seek to destroy him, but are afraid of the people, who hear him attentively, Luk 19:47 , Luk 19:48 . Verse 1 Entered and passed through - Was passing through. Our Lord had not as yet passed through Jericho - he was only passing through it; for the house of Zaccheus, in which he was to lodge, Luk 19:5 , was in it. Verse 2 Zaccheus - It is not unlikely that this person was a Jew by birth, see Luk 19:9 ; but because he had engaged in a business so infamous, in the eyes of the Jews, he was considered as a mere heathen, Luk 19:7 . Chief among the publicans - Either a farmer-general of the taxes, who had subordinate collectors under him: or else the most respectable and honorable man among that class at Jericho. He was rich - And therefore the more unlikely to pay attention to an impoverished Messiah, preaching a doctrine of universal mortification and self-denial. Verse 3 And he sought to see Jesus who he was - So the mere principle of curiosity in him led to his conversion and salvation, and to that of his whole family, Luk 19:9 . Verse 4 He ran before - The shortness of his stature was amply compensated by his agility and invention. Had he been as tall as the generality of the crowd, he might have been equally unnoticed with the rest. His getting into the tree made him conspicuous: had he not been so low of stature he would not have done so. Even the imperfections of our persons may become subservient to the grace of God in our eternal salvation. As the passover was at hand, the road was probably crowded with people going to Jerusalem; but the fame of the cure of the blind man was probably the cause of the concourse at this time. Verse 5 Make haste, and come down - With this invitation, our blessed Lord conveyed heavenly influence to his heart; hence he was disposed to pay the most implicit and cheerful obedience to the call, and thus he received not the grace of God in vain. Verse 6 Received him joyfully - He had now seen Who he was, and he wished to hear What he was; and therefore he rejoiced in the honor that God had now conferred upon him. How often does Christ make the proposal of lodging, not only in our house, but in our heart, without its being accepted! We lose much because we do not attend to the visitations of Christ: he passes by - he blesses our neighbors and our friends; but, often, neither curiosity nor any other motive is sufficient to induce us to go even to the house of God, to hear of the miracles of mercy which he works in behalf of those who seek him. Verse 7 To be guest with a man that is a sinner - Meaning either that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his unholy and oppressive office. See the note on Luk 7:37 . Verse 8 The half of my goods I give to the poor - Probably he had already done so for some time past; though it is generally understood that the expressions only refer to wha

with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. The scope of this parable likewise is prefixed to it, and we are told ( v. 9 ) who they were whom it was levelled at, and for whom it was calculated. He designed it for the conviction of some who trusted in themselves that they were righteous, and despised others. They were such as had, 1. A great conceit of themselves, and of their own goodness; they thought themselves as holy as they needed to be, and holier than all their neighbours, and such as might serve for examples to them all. But that was not all; 2. They had a confidence in themselves before God, and not only had a high opinion of their own righteousness, but depended upon the merit of it, whenever they addressed God, as their plea: They trusted in themselves as being righteous; they thought they had made God their debtor, and might demand any thing from him; and, 3. They despised others, and looked upon them with contempt, as not worthy to be compared with them. Now Christ by this parable would show such their folly, and that thereby they shut themselves out from acceptance with God. This is called a parable, though there be nothing of similitude in it; but it is rather a description of the different temper and language of those that proudly justify themselves, and those that humbly condemn themselves; and their different standing before God. It is matter of fact every day. I. Here are both these addressing themselves to the duty of prayer at the same place and time ( v. 10 ): Two men went up into the temple (for the temple stood upon a hill) to pray. 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. Christ is our temple, and to him we must have an eye in all our approaches to God. The Pharisees and the publican both went to the temple to pray. Note, Among the worshippers of God, in the visible church, there is a mixture of good and bad, of some that are accepted of God, and some that are not; and so it has been ever since Cain and Abel brought their offering to the same altar. The Pharisee, proud as he was, could not think himself above prayer; nor could the publican, humble as he was, think himself shut out from the benefit of it; but we have reason to think that these went with different views. 1. The Pharisee went to the temple to pray because it was a public place, more public than the corners of the streets, and therefore he should have many eyes upon him, who would applaud his devotion, which perhaps was more than was expected. The character Christ gave of the Pharisees, that all their works they did to be seen of men, gives us occasion for this suspicion. Note, Hypocrites keep up the external performances of religion only to save or gain credit. There are many whom we see every day at the temple, whom, it is to be feared, we shall not see in the great day at Christ's right hand. 2. The publican went to the temple because it was appointed to be a house of prayer for all people, Isa. lvi. 7 . The Pharisee came to the temple upon a compliment, the publican upon business; the Pharisee to make his appearance, the publican to make his request. Now God sees with what disposition and design we come to wait upon him in holy ordinances, and will judge of us accordingly. II. Here is the Pharisee's address to God (for a prayer I cannot call it): He stood and prayed thus with himself ( v. 11, 12 ): standing by himself, he prayed thus, so some read it; he was wholly intent upon himself, had nothing in his eye but self, his own praise, and not God's glory; or, standing in some conspicuous place, where he distinguished himself; or, setting himself with a great deal of state and formality, he prayed thus. Now that which he is here supposed to say is that which shows, 1. That he trusted to himself that he was righteous. A great many good things he said of himself, which we will suppose to be true. He was free from gross and scandalous sins; he was not an extortioner, not a usurer, not oppressive to debtors or tenants, but fair and kind to all that had dependence upon him. He was not unjust in any of his dealings; he did no man any wrong; he could say, as Samuel, Whose ox or whose ass have I taken? He was no adulterer, but had possessed his vessel in sanctification and honour. Yet this was not all; he fasted twice in the week, as an act partly of temperature, partly of devotion. The Pharisees and their disciples fasted twice a week, Monday and Thursday. Thus he glorified God with his body: yet that was not all; he gave tithes of all that he possessed, according to the law, and so glorified God with his worldly estate. Now all this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee: yet he was not accepted; and why was he not? (1.) His giving God thanks for this, though in itself a good thing, yet seems to be a mere formality. He does not say, By the grace of God I am what I am, as Paul did, but turns it off with a slight, God, I thank thee, which is intended but for a plausible introduction to a proud vainglorious ostentation of himself. (2.) He makes his boast of this, and dwells with delight upon this subject, as if all his business to the temple was to tell God Almighty how very good he was; and he is ready to say, with those hypocrites that we read of ( Isa. lviii. 3 ), Wherefore have we fasted, and thou seest not? (3.) He trusted to it as a righteousness, and not only mentioned it, but pleaded it, as if hereby he had merited at the hands of God, and made him his debtor. (4.) Here is not one word of prayer in all he saith. He went up to the temple to pray, but forgot his errand, was so full of himself and his own goodness that he thought he had need of nothing, no, not of the favour and grace of God, which, it would seem, he did not think worth asking. 2. That he despised others. (1.) He thought meanly of all mankind but himself: I thank thee that I am not as other men are. He speaks indefinitely, as if he were better than any. We may have reason to thank God that we are not as some men are, that are notoriously wicked and vile; but to speak at random thus, as if we only were good, and all besides us were reprobates, is to judge by wholesale. (2.) He thought meanly in a particular manner of this publican, whom he had left behind, it is probable, in the court of the Gentiles, and whose company he had fallen into as he came to the temple. He knew that he was a publican, and therefore very uncharitably concluded that he was an extortioner, unjust, and all that is naught. Suppose it had been so, and he had known it, what business had he to take notice of it? Could not he say his prayers (and that was all that the Pharisees did) without reproaching his neighbours? Or was this a part of his God, I thank thee? And was he as much pleased with the publican's badness as with his own goodness? There could not be a plainer evidence, not only of the want of humility and charity, but of reigning pride and malice, than this was. III. Here is the publican's address to God, which was the reverse of the Pharisee's, as full of humility and humiliation as his was of pride and ostentation; as full of repentance for sin, and desire towards God, as his was of confidence in himself and his own righteousness and sufficiency. 1. He expressed his repentance and humility in what he did; and his gesture, when he addressed himself to his devotions, was expressive of great seriousness and humility, and the proper clothing of a broken, penitent, and obedient heart. (1.) He stood afar off. The Pharisee stood, but crowded up as high as he could, to the upper end of the court; the publican kept at a distance under a sense of his unworthiness to draw near to God, and perhaps for fear of offending the Pharisee, whom he observed to look scornfully upon him, and of disturbing his devotions. Hereby he owned that God might justly behold him afar off, and send him into a state of eternal distance from him, and that it was a great favour that God was pleased to admit him thus nigh. (2.) He would not lift up so much as his eyes to heaven, much less his hands, as was usual in prayer. He did lift up his heart to God in the heavens, in holy desires, but, through prevailing shame and humiliation, he did not lift up his eyes in holy confidence and courage. His iniquities are gone over his head, as a heavy burden, so that he is not able to look up, Ps. xl. 12 . The dejection of his looks is an indication of the dejection of his mind at the thought of sin. (3.) He smote upon his breast, in a holy indignation at himself for sin: "Thus would I smite this wicked heart of mine, the poisoned fountain out of which flow all the streams of sin, if I could come at it." The sinner's heart first smites him in a penitent rebuke, 2 Sam. xxiv. 10 . David's heart smote him. Sinner, what hast thou done? And then he smites his heart with penitent remorse: O wretched man that I am? Ephraim is said to smite upon his thigh, Jer. xxxi. 19 . Great mourners are represented tabouring upon their breasts, Nah. ii. 7 . 2. He expressed it in what he said. His prayer was short. Fear and shame hindered him from saying much; sighs and groans swallowed up his words; but what he said was to the purpose: God, be merciful to me a sinner. And blessed be God that we have this prayer upon record as an answered prayer, and that we are sure that he who prayed it went to his house justified; and so shall we, if we pray it, as he did, through Jesus Christ: " God, be merciful to me a sinner; the God of infinite mercy be merciful to me, for, if he be not, I am for ever undone, for ever miserable. God be merciful to me, for I have been cruel to myself." (1.) He owns himself a sinner by nature, by practice, guilty before God. Behold, I am vile, what shall I answer thee? 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. The Pharisee had insisted upon the merit of his fastings and tithes; but the poor publican disclaims all thought of merit, and flies to mercy as his city of refuge, and takes hold of the horn of that altar. "Justice condemns me; nothing will save me but mercy, mercy." (3.) He earnestly prays for the benefit of that mercy: " O God, be merciful, be propitious, to me; forgive my sins; be reconciled to me; take me into thy favour; receive me graciously; love me freely." He comes as a beggar for an alms, when he is ready to perish for hunger. Probably he repeated this prayer with renewed affections, and perhaps said more to the same purport, made a particular confession of his sins, and mentioned the particular mercies he wanted, and waited upon God for; but still this was the burden of the song: God, be merciful to me a sinner. IV. Here is the publican's acceptance with God. We have seen how differently these two addressed themselves to God; it is now worth while to enquire how they sped. There were those who would cry up the Pharisee, by whom he would go to his house applauded, and who would look with contempt upon this sneaking whining publican. But our Lord Jesus, to whom all hearts are open, all desires known, and from whom no secret is hid, who is perfectly acquainted with all proceedings in the court of heaven, assures us that this poor, penitent, broken-hearted publican went to his house justified, rather than the other. The Pharisee thought that if one of them must be justified, and not the other, certainly it must be he rather than the publican. "No," saith Christ, " I tell you, I affirm it with the utmost assurance, and declare it to you with the utmost concern, I tell you, it is the publican rather than the Pharisee." The proud Pharisee goes away, rejected of God; his thanksgivings are so far from being accepted that they are an abomination; he is not justified, his sins are not pardoned, nor is he delivered from condemnation: he is not accepted as righteous in God's sight, because he is so righteous in his own sight; but the publican, upon this humble address to Heaven, obtains the remission of his sins, and he whom the Pharisee would not set with the dogs of his flock God sets with the children of his family. The reason given for this is because God's glory is to resist the proud, and give grace to the humble. 1. Proud men, who exalt themselves, are rivals with God, and therefore they shall certainly be abased. God, in his discourse with Job, appeals to this proof that he is God, that he looks upon every one that is proud, and brings him low, Job xl. 12 . 2. Humble men, who abase themselves, are subject to God, and they shall be exalted. God has preferment in store for those that will take it as a favour, not for those that demand it as a debt. He shall be exalted into the love of God, and communion with him, shall be exalted into a satisfaction in himself, and exalted at last as high as heaven. See how the punishment answers the sin: He that exalteth himself shall be abased. See how the recompence answers the duty: He that humbles himself shall be exalted. See also the power of God's grace in bringing good out of evil; the publican had been a great sinner, and out of the greatness of his sin was brought the greatness of his repentance; out of the eater came forth meat. See, on the contrary, the power of Satan's malice in bringing evil out of good. It was good that the Pharisee was no extortioner, nor unjust; but the devil made him proud of this, to his ruin. Christ's Attention to Children. 15 And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them. 16 But Jesus called them unto him, and said, Suffer little children to come

[[Luther published two sermons for Luke 18:9-14. One can be found in the electronic version in verses 9-11; the other in verses 12-14.]] Sermon for the Eleventh Sunday after Trinity; Luke 18:9-14 THE PHARISEE AND THE PUBLICAN 1 Here again we have a picture and an example of the divine judgment on saints and good people. Two extraordinary persons are presented to us in this Gospel; one thoroughly good and truly pious; and one hypocritically pious. But before we take up the example and consider the terrible sentence, we must first notice that Luke here makes the impression as though righteousness came by works. For Luke is most accustomed to do this, as when we at present preach that faith alone saves, he observes that people are led to desire only to believe, and to neglect the power and fruit of faith. This John also does in his Epistle and James, where they show that faith cannot exist without works. Thus Luke, in the beginning of his introduction, would speak as follows: I see indeed that many have preached how faith alone saves, by which they have brought the people to strive for a fictitious faith; hence I must also speak of works by which they can be assured of their faith, and prove it to the people by their acts. Consequently it sounds as though Luke everywhere taught that righteousness came by works; as you have recently heard: Forgive, and ye shall be forgiven; and, make unto yourselves friends of the mammon of unrighteousness. And here it appears as though the publican had obtained his goodness by praying and smiting his breast. So this Gospel appears as though we should become good or pious by our works. 2 Now you have heard that a man, before he can do anything good, must by all means first be good. For the truth must always stand: “A good tree cannot bring forth evil fruit;” and again, “An evil tree cannot bring forth good fruit.” Thus a man must first be good, before he can do good. So he also firmly concludes that the publican smote his breast, which proves the conclusion, that he had been good. 3 This has taken place and has been written to the end that we should open our eyes and not judge the people according to their outward appearance. To do this in this instance it is necessary to examine the hearts of both, and not judge according to mere external works. For when the heart is good, the whole man is good. For if I judged the publican according to his works, my judgment would soon be false. For nothing appears in him but sin. Again, if I judge the hypocrite or Pharisee according to his works, I will also miss the mark. For he stands at the holy place, makes the best prayer imaginable, for he praises and thanks God with grand works, he fasts, gives the tenth of all his goods, harms no one; in short, everything, both outwardly and inwardly, appears well with him. 4 As he judges, all men judge; no one can condemn such an upright and virtuous life. Who dare say that fasting is not good; or that to praise God and give everyone what we owe them is evil? When I see a priest, monk, or nun with such apparent noble conduct, I regard them as pious. Who can say otherwise? Hence if I am to judge whether this one is good and the other evil, I must be able to look into the hearts of both. But I cannot see into the heart, and must make the proper distinction from their works, as Christ says: “By their fruits ye shall know them.” Mat. 7:20. 5 He speaks of the publican as though he must have previously heard a word from God that touched his heart so that he believed it and thus became pious, as St. Paul says, Rom. 10:17: “So faith cometh by hearing, and hearing by the word of Christ.” When the Word falls into the heart, then man becomes pure and good. But the Evangelist does not indicate that he now first heard the Gospel here, but that he heard it somewhere, it matters not where. For he says: “God be merciful to me a sinner.” This knowledge is above the powers of reason. And yet it must previously have been known to him that God is merciful, gracious and friendly to all those who confess their sins, who call upon him and long for grace. As he heard that God is gracious by virtue of his very nature, to all those who humble themselves and seek comfort in him. But to preach thus is always the pure Gospel. 6 Hence the beginning of goodness or godliness is not in us, but in the Word of God. God must first let his Word sound in our hearts by which we learn to know and to believe him, and afterwards do good works. So we must believe from this that the publican had learned God's Word. If not, it would certainly have been impossible for him to acknowledge himself to be a poor sinner, as this Gospel reports. Indeed, it has a different appearance here, because St. Luke seems to insist more strongly on external works and appearances than on faith, and lays the emphasis more on the outward character and conduct than on the root and on the faith of the heart within. Nevertheless we must conclude that the publican had previously heard the Gospel. Otherwise his smiting his breast and his humble confession would not have occurred, had he not previously had faith in his heart. 7 This is also proper fruit, since it promotes God's honor; as God desires nothing but the offering of praise, as Psalms, 50:23, says: “Whoso offereth the sacrifice of thanksgiving glorifieth me, and to him that ordereth his way aright, will I show the salvation of God.” In this way the publican also proceeds, gives God the offering of thanksgiving and secures to himself the forgiveness of sin, and praises God, puts himself to shame and exalts the truth above himself. Therefore we must praise and commend his work, because he gives God the highest honor and true worship. For he says: “God, be thou merciful to me a sinner.” As though he would say: I am a rogue, this I confess, as you yourself know. Here you see that he confesses the truth, and is willing that God should reprove and revile him; yea, he does this himself, and casts himself down the very lowest, and with God he again rises upward, gives glory to God that he is gracious, kind and merciful. But in himself he finds nothing but sin. Wherefore these are the true fruits of faith. 8 Thus we have learned from his fruits the publican's faith. But how shall we understand what Christ says: V.14. “This man went down to his house justified,” as he had already been just through faith, before he smote his breast? He certainly must have been just before. Why then does Christ say here: “He went down to his house justified?” This is what I have often said, if faith be true, it will break forth and bear fruit. If the tree is green and good, it will not cease to blossom forth in leaves and fruit. It does this by nature. I need not first command it and say: Look here, tree, bear apples. For if the tree is there and is good, the fruit will follow unbidden. If faith is present works must follow. If I confess that I am a sinner, it must follow that I will say: Alas God! I am a rogue, do thou cause me to be good. So this publican cares for nothing and speaks freely, though he puts himself to shame before all people, he does not care for that, as Ps. 116:10 says: “I believe, for I will speak. I was greatly afflicted,” and says: V.13. “God, be thou merciful to me a sinner!” As though be would say: I now see that I am lost, for I am a bad man, and acknowledge my sins. Unless I believe and hold to God's mercy, and take the cup of the Saviour and call upon God's grace, I will be ruined. 9 Thus faith casts itself on God, and breaks forth and becomes certain through its works. When this takes place a person becomes known to me and to other people. For when I thus break forth I spare neither man nor devil, I cast myself down, and will have nothing to do with lofty affairs, and will regard myself as the poorest sinner on earth. This assures me of my, faith. For this is what it says: “This man went down to his house justified.” Thus we attribute salvation as the principal thing to faith, and works as the witnesses of faith. They make one so certain that he concludes from the outward life that the faith is genuine. 10 We find this also in Abraham when he offers his son Isaac. Then God said: “For now I know that thou fearest God,” Gen. 22:12. Surely, if he had not feared God, he would not have offered his son; and by this we know the fruit to be thoroughly good. Let us now heartily apply this to ourselves. 11 This is why St. Luke and St. James have so much to say about works, so that one says: Yes, I will now believe, and then he goes and fabricates for himself a fictitious delusion, which hovers only on the lips as the foam on the water. No, no; faith is a living and an essential thing, which makes a new creature of man, changes his spirit and wholly and completely converts him. It goes to the foundation and there accomplishes a renewal of the entire man; so, if I have previously seen a sinner, I now see in his changed conduct, manner and life, that he believes. So high and great a thing is faith. For this reason the Holy Spirit urges works, that they may be witnesses of faith. In those therefore in whom we cannot realize good works, we can immediately say and conclude: they heard of faith, but it did not sink into good soil. For if you continue in pride and lewdness, in greed and anger, and yet talk much of faith, St. Paul will come and say, 1 Cor. 4:20, look here my dear Sir, “the kingdom of God is not in word but in power.” It requires life and action, and is not brought about by mere talk. 12 Thus we err on both sides in saying, a person must only believe, then he will neglect to do good works and bring forth good fruits. Again, if you preach works, the people immediately comfort themselves and trust in works. Therefore we must walk upon the common path. Faith alone must make us good and save us. But to know whether faith is right and true, you must show it by your works. God cannot endure your dissembling, for this reason he has appointed you a sermon which praises works, which are only witnesses that you believe, and must be performed not thereby to merit anything, but they should be done freely and gratuitously toward our neighbor. 13 This must be practiced until it becomes a second nature with us. For thus God has also introduced works, as though he would say: if you believe, then you have the kingdom of heaven; and yet, in order that you may not deceive yourselves, do the works. To this the Lord refers in John 15:17, when he says to his disciples: “These things I command you, that ye may love one another.” And previous to this at the supper he said, John 13:34-35: “A new commandment I give unto you, that ye love one another: even as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” And shortly before this he said, v. 15: “For I have given you an example, that ye also should do as I have done to you.” As though he would say: Ye are my friends, but this the people will not know by your faith, but when you show the fruits of faith, and break forth in love, then they will know you. The fruits will not save you nor make you any friends, but they must show and prove that you are saved and are my friends. Therefore mark this well, that faith alone makes us good; but as faith lies concealed within me, and is a great life, a great treasure, therefore the works must come forth and bear witness of the faith, to praise God's grace and condemn the works of men. You must cast your eyes to the earth and humiliate yourself before everyone, that you may also win your neighbor by your services; for this reason God lets you live, otherwise nothing would be better for you than to die and go to heaven. This you now also observe clearly in the good publican. 14 So you find two judgments: one according to faith, the other according to outward works. The foundation you have in that faith is concealed; this he feels, who believes; but that is not enough, it must express itself as you see above in the publican, who breaks forth in humility, so much as not to lift his eyes to heaven, smites on his breast and praises God, by which he helps me to say when my sins oppress me: Behold, the publican also was a sinner and said: “God, be thou merciful to me a sinner;” thus too, I will do. By this will I also be strengthened so that when I see my sins I will think of his example, and with it comfort and strengthen myself, so that I can say: Oh God, I see in the publican that thou art gracious to poor sinners. Faith the believer keeps for himself, but externally he communicates its fruits to other people. 15 The publican is on the right road and is twice justified; once through faith before God, and again by his works to me. Here he gives unto God his glory, and by faith repays him with praise. Also toward me he performs the duty of love, and puts words into my month and teaches me how to pray. Now he has paid all his debts toward God and man. So faith urges him to do; without however requiring anything from God as a reward of faith. 16 This is one character of the publican, who, according to faith which is the spiritual judgment, is acknowledged justified, while according to the flesh he is unprofitable. For the Pharisee passes and does not notice him, sees not his faith, lets him stand way back, and sees him alone in his sins, and knows not that God has been gracious to him, and converted and reformed him. So when a carnally minded man would condemn a sinner according to his sins, it is otherwise impossible, he must fail. 17 Let us now consider the fool, the Pharisee. Here are most beautiful works. In the first place he thanks God, fasts twice in the week, and all this to honor God, not St. Nicholas or St. Barnabas, he gives the tenth of all his goods, nor has he at any time committed adultery, has never done any one violence or robbed him of his goods. Thus he has conducted himself in an exemplary manner. This is a beautiful honest life, and excites our wonder and surprise. Truly, after the fashion of the world no one could find fault with him, yea, one must praise him. Yes, to be sure he does this himself. 18 But God is the first to come and say, that all the work of the Pharisee is blasphemy. God help us, what an awful sentence this is! Priests and nuns may well be terrifled by it, and all their bones quake, as you scarcely ever find one of them as pious as this Pharisee. Would to God we could have many such hypocrites and Pharisees; for then they could be taught better things. 19 Well, what is the matter with the good man? Only this, he does not know his own heart. Here you see that we are our own greatest enemies, who close our eyes and hearts, and think we are as we feel. For if I should ask any such hypocrite: Sir, do you mean just what you say? he would take an oath, that it is not otherwise. But behold, see how deep God's sword cuts, and pierces through all the recesses of the soul, Heb. 4:12. Here everything must go to ruin, or fall to the earth in humiliation, otherwise nothing can stand before God. Thus a pious woman must here fall down and kiss the vilest harlot's feet, yea, her footprints. 20 Now let us better see and hear what the Lord says to this. There stands the publican and humbles himself, says nothing of fasting, nothing of his good works, nor of anything. Yet the Lord says that his sins are not so great as the sins of the hypocrite; even in spite of anyone now exalting himself above the lowest sinner. If I exalt myself a finger's breadth above my neighbor, or the vilest sinner, then am I cast down. For the publican during his whole life did not do as many and as great sins as this Pharisee does here when he says: I thank thee God that, I am not as other men are; and lies enough to burst all heaven. From him you hear no word like: “God, be thou merciful to me a sinner!” God's mercy, sympathy, patience and love are all forgotten by him, while God is nothing but pure mercy, and he who does not know this, thinks there is no God, as in Psalm 14:1: “The fool hath Said in his heart, There is no God.” So it is with an unbeliever who does not know himself. Therefore I say one thing more, if he had committed the vilest sin and deflowered virgins, it would not have been as bad as when he says: V.11. “I thank thee God, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.” Yes, yes, do I hear you have no need of God and despise his goodness, mercy, love and everything that God is? Behold, these are thy sins. Hence the public gross sins that break out are insignificant; but unbelief which is in the heart and we cannot see, this is the real sin in which monks and priests strut forth; these lost and corrupt ones are sunk head and ears in this sin, and pretend to be entirely free from it. 21 Further, since he has now blasphenied God and lied to him, because he is unwilling to confess his sins, he falls further and sins against love to his neighbor, in that he says: “Even as this publican.” He could not bear his presence without blaming and condemning him. Here all commandments are abolished and transgressed, for he denies God and does his neighbor no good. In this way he goes to ruin, because he has not obeyed a letter of the law. For if he had said: Oh God, we are all sinners, this poor sinner is also like myself and all the rest: and had he joined the congregation and said: Oh God, be merciful unto us! then he would have fulfilled God's commandment, namely, the first, in that he gave God the honor and the praise, and had he afterwards said: Oh God, I see this one is a sinner, in the jaws of the devil; dear Lord, help him! and had he thus brought him to God and prayed to God for him, be would then also have obeyed the other commandment of Christian love as Paul says, Gal. 6:2, and teaches: “Bear ye one another's burdens, and so fulfill the law of Christ.” 22 Now he comes and praises himself that he is just. He has a poisonous, wicked heart, who praises himself most gloriously on account of his pretended good works, how he fasted and gave the tenth of all he had. Hence he is so full of hatred to his neighbor, if God allowed him to judge, he would plunge the poor publican down into the deepest hell. Behold, is not this a wicked heart and terrible to hear, that I would all men should go to ruin, if only I be praised? Yet all this is so finely decorated and adorned by external conduct, that no one can censure it. Here we see how we are to know the tree from its fruits. For when I view his heart with spiritual eyes, I recognize it is full of blasphemy and hatred to his neighbor. From these fruits I know that the tree is evil. For works would not be evil in themselves, but the evil root in the heart makes them evil. This is set before us that we may beware and guard ourselves against it. 23 Again, on the other hand, examine the heart also of the publican. Here we find that he believes. Hence his works are good and of service to the whole world, for he teaches that a man should humble himself and praise God. On the contrary the other with his works makes saints who are puffed up and proud of heart; for be is entrapped in sins, his soul is condemned, and is fast in the jaws of the devil, and the high minded knave steps forth and praises himself, because his neighbor over there is a sinner. To sum up all, he misleads the whole world with his hypocritical life. Thus we must judge the fruits with spiritual eyes as we have now judged these two; then we will know the tree whether it be good or evil. 24 Now, where did I obtain this judgment? Here: God has given me his law like a mirror, in which I see what is good and evil. It says: “Love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbor as thyself,” Deut. 6:5, Mat. 22:37. Now the works of the publican praise God and benefit the whole world, because they teach us to know, and show us the way of God our Saviour. Therefore they are good because they praise God and benefit our neighbor. On the other hand, the hypocrite struts forth and blasphemes God, and with his corrupt life misleads the whole world. 25 I should also speak of the great and shameful vice of slander, when one belies another, exposes him and speaks evil of him; while we are all alike after all, and no one has a reason to exalt himself above another. But that the government judges and punishes crime, it does by virtue of its office. For it wields the sword to make the transgressor fear. For God will not tolerate sin, and desires that the wicked have no rest, as the prophet Isaiah says, 48:22: “There is no peace, saith Jehovah, to the wicked.” Therefore where God does not internally disturb sinners, he will wipe out sin by fire and water, that they can have no peace from without. When such sins are to be punished, the officers, judges and people should think thus: Oh God! although I myself am a poor sinner and a much greater one than this person, and a much greater thief and adulterer than this one; still I will execute my office and leave him no rest in his sins and belabor him; for this is thy divine command. Concerning this I have said more on other occasions, especially in my book on the Civil Government, which you can read yourself; for the present let this suffice, and pray God for grace.

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