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Luke 18:13
Verse
Context
The Pharisee and the Tax Collector
12I fast twice a week and pay tithes of all that I acquire.’13But the tax collector stood at a distance, unwilling even to lift up his eyes to heaven. Instead, he beat his breast and said, ‘God, have mercy on me, a sinner!’14I tell you, this man, rather than the Pharisee, went home justified. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”
Sermons
Alan Redpath
Jim Cymbala
Paul Washer
J. Vernon McGee
A.W. TozerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
standing afar off--as unworthy to draw near; but that was the way to get near (Psa 34:18; Isa 57:15). would not lift up--blushing and ashamed to do so (Ezr 9:6). smote, &c.--kept smiting; for anguish (Luk 23:48), and self-reproach (Jer 31:19). be merciful--"be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice (Heb 2:17). There may therefore, be some allusion to this here, though not likely. a sinner--literally, "the sinner"; that is, "If ever there was one, I am he."
John Gill Bible Commentary
And the publican standing afar off,.... Not at the outermost porch, or at the door: for "a man might not fix his place at the door of the synagogue, but, "he must go afar off", the space of two doors, and then pray (r);'' it may be in the court of the Gentiles, when the Pharisee was in the court of the Israelites; at least he was afar off from him: and indeed, those who came to humble themselves before the Lord, and confess their sins, were obliged to stand at the distance of four cubits one from another, that one might not hear the prayers and confessions of the other (s): and it might be, that this poor man might stand at a greater distance than was required, that he might not displease the Pharisee, who, he knew, would resent it, should he stand near him; or rather this was done, to testify the sense he had of his state and condition, and of his unworthiness; as that he was afar off from God, and unworthy to draw nigh unto him, and deserved to be kept at a distance from him for ever. So it is said (t) of the Israelites, that they trembled at Mount Sinai, and "stood afar off", , "to show their humility": and under a work of the law, and under such a like dispensation was this publican; and therefore would not so much as lift up his eyes unto heaven: and which, as it was an humble posture he stood in, agrees with the rules the Jews give (u); "the order (or posture) of the body, how is it? when a man stands in prayer he ought to set his feet one by the side of the other, and fix his eyes, "below", as if he looked to the earth; and his heart must be open above, as if he stood in the heavens; and lay his hands upon his heart, putting the right hand over the left; and must stand as a servant before his master, with trembling, and fear, and dread, and may not put his hands upon his loins.'' And agreeably to this, it is elsewhere (w) said, "he that prays, ought to fix his eyes below, and his heart above.'' And the Jews used to look downward, or shut their eyes, for the sake of attention in prayer; and it was even forbidden them to open their eyes to look upon the wall (x). This showed in the publican, that the guilt of his sins lay heavy on him; that he could not look up; that shame filled him with blushing; that sorrow caused his countenance to fall; and that fear of divine wrath, and displeasure, possessed him; and that he looked upon himself as unworthy of the smiles of heaven, but smote upon his breast: pointing at the fountain of his sin; expressing by this action, his sorrow, and repentance for it; and an aversion and abhorrence of himself on account of it, joined with indignation and revenge; and he did this to arouse and stir up all the powers and faculties of his soul, to call upon God. The Persic version renders it, "he fell on his knees, and beat the earth with his head"; taking a sort of revenge on himself for sin: saying, God be merciful to me a sinner. This is his prayer; a short, but a very full one, and greatly different from that of the Pharisee: in which is a confession that he was a sinner; a sinner in Adam, who had derived a sinful nature from him, being conceived and born in sin; and a sinner by practice, having committed many actual transgressions, attended with aggravating circumstances; a guilty and filthy sinner, a notorious one, deserving of the wrath of God, and the lowest hell: he speaks of himself, as if he was the only sinner in the world; at least, as if there was none like him: and there is in this prayer also a petition; and the object it is put up to, is "God", against whom he had sinned; with whom there is mercy and forgiveness; and who only can forgive sin; and who has promised that he will: and has proclaimed his name, a God, pardoning iniquity, transgression, and sin; and has given instances of his forgiving grace and mercy; and therefore the publican was right in addressing him by confession: the petition he makes to him is, to be "merciful", or "propitious" to him; that is, to show mercy to him, through the propitiary sacrifice of the Messiah, which was typified by the sacrifices under the law: the first thing a sensible sinner wants, is an application of pardoning grace and mercy; and forgiveness springs from mercy; and because the mercy of God is free and abundant, therefore pardon is so: but this is not to be expected from an absolute God, or God out of Christ. God is only propitious in Christ: hence it may be observed, that God pardons none but those to whom he is propitious in his Son; and that he forgives sin upon the foot of a reconciliation, and satisfaction made to his law, and justice, and so pardon is an act of justice, as well as of mercy; and that there is no pardoning mercy but through Christ. The Arabic version renders it, "spare me, because I am a sinner"; see Psa 25:11. (r) Piske Harosh Beracot, c. 1. art. 7. Vid. T. Hieros. Beracot, fol. 9. 1. (s) Jarchi & Bartenora in Pirke Abot. c. 5. sect. 5. (t) Tzeror Hammor, fol. 80. 1. (u) Maimon. Hilch. Tephilla, c. 5. sect. 4. & Moses Kotsensis Mitzvot Tora, pr. affirm. 19. (w) T. Bab. Yebamot, fol. 105. 2. (x) Tzeror Hammor, fol. 25. 3.
Tyndale Open Study Notes
18:13 he beat his chest in sorrow: This action indicated deep mourning and repentance.
Luke 18:13
The Pharisee and the Tax Collector
12I fast twice a week and pay tithes of all that I acquire.’13But the tax collector stood at a distance, unwilling even to lift up his eyes to heaven. Instead, he beat his breast and said, ‘God, have mercy on me, a sinner!’14I tell you, this man, rather than the Pharisee, went home justified. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”
- Scripture
- Sermons
- Commentary
Sermon on the Mount: Blessed Are the Poor in Spirit
By J. Glyn Owen4.9K50:51Sermon on the MountISA 6:1MAL 3:8MAT 5:3MAT 6:33LUK 18:13ROM 3:23EPH 2:8In this sermon, the speaker emphasizes the importance of looking at oneself in the light of the Word of God. He warns that without this self-reflection, one may believe the lies of men and be outside the kingdom of God. The speaker highlights the need to rely on the verdict of the Word of God, which reveals our true nature and our inability to do anything on our own. He then discusses the significance of Jesus as the king of the kingdom, who came to deliver humanity from sin and Satan. The sermon concludes with a reflection on the limited perspective of modern man, who is focused on material possessions and unaware of the spiritual decay happening around them.
Jacob
By Alan Redpath4.7K55:13JacobGEN 32:26EXO 20:7PSA 51:17MAT 6:33LUK 18:13In this sermon, the preacher discusses the life of Jacob and his journey from a man who began well but ended up in a state of spiritual degeneration. The preacher emphasizes that the automatic progress of every Christian is not to go through a linear progression of spiritual growth, but rather, one can jump from a place of spiritual victory to a place of spiritual struggle. Jacob's life serves as an example of this, as he experienced both moments of divine power and moments of being mastered by the flesh. The sermon concludes by highlighting Jacob's ultimate redemption and the importance of ending one's life well.
A Much Better Way
By Jim Cymbala4.0K43:17Christian LifeMAT 6:19LUK 18:13ROM 7:7ROM 7:12HEB 8:10JAS 4:2REV 21:1In this sermon, the speaker shares the story of Louis Zamperini, a former Olympic runner who became a prisoner of war during World War II. Zamperini endured unimaginable suffering and torture at the hands of his captors, leading him to develop intense hatred and a desire for revenge. However, his life took a dramatic turn when he attended a Billy Graham crusade and encountered the message of forgiveness and redemption through Jesus Christ. This encounter ultimately transformed Zamperini's life, leading him to find healing and freedom from his nightmares and addictions.
A Pastor's Telling of the Life of a.w. Tozer
By A.W. Tozer3.9K1:04:20BiographyEXO 23:20LUK 18:13In this sermon, the preacher emphasizes the importance of effective and impactful preaching. He discusses the need to avoid cliches and repetitive phrases, and instead focus on delivering a clear and powerful message. The preacher shares his own experience of conversion and how God used the words of an old man preaching on the street to bring him to faith. He also talks about the temptation to preach sensational sermons for larger crowds, but emphasizes the importance of staying true to the Word of God. The preacher encourages the audience to discipline themselves and learn from the example of Abraham Lincoln in their pursuit of spiritual growth.
Don't Expect a Perfect Repentance
By Paul Washer3.6K13:19RepentanceMAT 7:7MRK 9:24LUK 18:13ACT 17:30ROM 10:92CO 7:10HEB 12:2In this sermon, the preacher addresses the common struggle of individuals who feel unable to be saved, repent, or believe in God. He acknowledges the superficiality of some salvation offerings and the reaction against it. The preacher emphasizes the importance of looking unto Jesus and placing faith in Him, rather than focusing on the quality or greatness of one's own faith. He cautions against demanding too much of oneself or others in terms of repentance and faith, and highlights the ongoing growth and reality of these aspects in a believer's life.
(Exodus) Exodus 30:7-10
By J. Vernon McGee3.2K07:30EXO 30:7EXO 30:9LUK 9:35LUK 18:13JHN 14:13EPH 1:6HEB 8:3In this sermon, the preacher emphasizes the importance of priests being the only ones allowed to pray. He warns against the idea that anyone can lead a sinful life and then turn to God in times of trouble. The preacher explains that the only prayer a sinner can pray is for God's mercy, and God will hear and answer that prayer. He also discusses the significance of the altar of incense, where priests would offer prayers, and how the aroma of the incense would cling to their garments, symbolizing the power of prayer. The preacher concludes by highlighting the role of Jesus as our high priest who intercedes for us and the importance of praying in his name.
Adam and Eve and the Fall - Part 2
By A.W. Tozer3.1K16:39The FallGEN 3:8MAT 6:19MAT 22:37LUK 15:4LUK 15:11LUK 18:13ROM 3:23In this sermon, the preacher emphasizes the importance of humility and the foolishness of pride. He uses the example of a wealthy person who only wears one pair of pants, eats one meal, and sleeps in one bed, just like everyone else. The preacher then shifts to the story of Samuel, a young boy who hears the voice of God calling him. He highlights the significance of recognizing and responding to God's voice. The sermon concludes with the message that there is a voice inviting people into God's presence, urging them to come and receive forgiveness and salvation.
Keys to Spiritual Growth - Part 3
By John MacArthur2.2K52:42NEH 9:33PSA 51:4DAN 9:20LUK 5:8LUK 18:13EPH 4:322TI 3:161PE 2:21JN 1:9
This sermon emphasizes the importance of spiritual growth in the Christian life, highlighting the ongoing process of maturing in faith. It stresses the need for believers to continually grow in grace, knowledge, and maturity through the Word of God. Confessing Jesus as Lord, aiming life at God's glory, and acknowledging and repenting of sin are key aspects of spiritual growth discussed in this sermon.
Forgiveness - Part 2
By Keith Daniel2.0K08:38ISA 53:10LUK 18:13ROM 3:231JN 1:9REV 21:8
This sermon emphasizes the importance of recognizing our need for God's mercy and forgiveness by humbly acknowledging our sins and coming to Him in repentance. It contrasts the attitude of a self-righteous religious person with that of a humble sinner seeking God's grace, highlighting the necessity of understanding our own sinfulness and desperate need for salvation through Jesus Christ's sacrifice on the cross.
The Divine Anointing - Part 3
By T. Austin-Sparks1.9K41:09Divine AnointingLEV 25:10MAT 9:13LUK 4:18LUK 4:21LUK 4:24LUK 18:13ROM 3:23In this sermon, the preacher discusses the background of Jesus' first sermon and the significance of the year of Jubilee in Israel. He emphasizes that Jesus came to proclaim the good news of grace and release to those in bondage and captivity. The preacher highlights the pitiable plight of humanity, far from their heavenly home and blinded by the god of this age. Despite Jesus' proclamation of grace, the religious people in Nazareth reject him and seek to destroy him, revealing the sinful nature of man.
(Through the Bible) Job 21-30
By Chuck Smith1.8K1:19:38JOB 21:23JOB 26:14JOB 27:2MAT 19:24LUK 18:13JHN 14:6JAS 5:1In this sermon, the speaker reflects on the psalmist's lamentation of his tragic condition and the bitterness he experiences. The psalmist questions why the wicked prosper while the righteous suffer. The speaker emphasizes the importance of holding onto foundational truths, such as the goodness of God, even when faced with difficult circumstances. Ultimately, the psalmist finds solace and understanding in the sanctuary of the Lord, where he sees the end result and gains perspective on the disparities of life.
The Necessity of the Spirit's Work
By C.H. Spurgeon1.8K39:19EZK 36:27MAT 7:7LUK 18:13JHN 3:16ROM 8:91CO 1:21HEB 4:12In this sermon, the preacher describes a scenario where a reputable and upright tradesman is confronted with the truth that he is a condemned sinner, just like a thief on the cross. The preacher questions whether this man would believe and truly feel his sinfulness. The preacher then goes on to describe the transformation that occurs in a person after their conversion to Christianity. They are able to face troubles and storms with faith, even in the midst of great loss and adversity. The sermon emphasizes the importance of trusting in God's sovereignty and finding joy in Him, regardless of circumstances.
The Walls Are Down for America and Canada (Conference Call)
By Edgar Reich1.7K1:50:23America2CH 7:14DAN 9:20MAT 19:16MAT 23:12LUK 18:11LUK 18:13JHN 13:4In this sermon, the speaker addresses the issue of how people, particularly men, are consumed by worldly distractions such as television, jobs, and material possessions. He acknowledges his own guilt in prioritizing these things over his relationship with God and leading his family. The speaker also mentions the current state of America and Canada, where people are wealthy compared to the rest of the world, but have become lukewarm in their faith. He emphasizes the need for repentance and turning back to God, urging listeners to prioritize Him in their lives through fasting, weeping, and mourning. The sermon references the book of Joel, specifically chapter 2, which speaks about sounding an alarm and trembling before the day of the Lord.
An Introduction to Charles G. Finney
By Robert Wurtz II1.4K33:49PSA 119:105JER 29:13MAT 5:3LUK 18:13ACT 17:27ROM 10:102CO 12:9In this sermon, the preacher discusses the importance of feeling the weight of one's sin and the mindset that comes with it. He shares the story of Charles Finney, who had a revelation of his pride and felt a deep sense of repentance. Finney experienced a powerful encounter with God, where he wept with joy and love, confessing his sins and feeling a positive force entering his being. The preacher emphasizes the need for a personal encounter with God and the baptism of the Holy Spirit, and highlights Finney's approach of preaching with conviction and making a compelling case for the teachings.
Rev. Richard Baxter - Puritan Preacher & Pastor (Famous Saints #4)
By Stephen Hamilton1.2K37:25Richard BaxterPSA 51:17MAT 6:33LUK 18:13JHN 3:16ROM 3:23HEB 1:32PE 3:10In this sermon, the preacher discusses the state of the church and the need for repentance. He describes a chaotic scene in which an old woman begs for forgiveness and promises to never return to the church if she is kept safe. Amidst the confusion, Richard Baxter remains calm and delivers a powerful message about the impending judgment of God. He emphasizes the importance of sharing the gospel and saving souls from the fires of hell. Baxter's dedication to preaching the mercy of God is highlighted, and his impact on the Puritan movement is acknowledged. The sermon concludes with a reference to Luke 18:13, emphasizing the need for humility and repentance.
Do Watchman Roar or Meow
By Scott Hynds1.1K34:33WatchmenDEU 6:17MAT 7:24MAT 24:42MAT 25:23LUK 18:131PE 4:17REV 2:5In this sermon, the preacher emphasizes the importance of proclaiming the word of God boldly and urgently. He uses the analogy of a tsunami approaching to illustrate the need for warning others about the impending judgment of God. The preacher highlights the role of the watchman, who is constantly vigilant and ready to sound the alarm. He references the biblical passage in Ezekiel where God appoints the prophet as a watchman to warn the people of Israel. The sermon emphasizes the responsibility of believers to proclaim the message of God's judgment and salvation to those around them.
The Doctrine of Brokeness
By Greg Locke1.1K55:46PSA 51:17PSA 56:8ISA 66:2MAT 6:33LUK 18:13ROM 12:1JAS 1:22In this sermon, the preacher discusses why people are not being converted to Christianity as they used to be. He believes that God's people have lost their burden for the lost and have become too focused on their own entertainment and schedules. The preacher shares a personal story about his stepfather, whom he had talked to about the gospel numerous times without success. However, he emphasizes the importance of not giving up and continuing to share the message of God's grace. The sermon encourages believers to regain their passion for evangelism and to be persistent in sharing the gospel with others.
Be Thankful Unto Him
By Welcome Detweiler1.1K12:36PSA 23:1PSA 100:4MAT 6:33LUK 18:13JHN 1:12JHN 14:2PHP 4:19In this sermon, the preacher emphasizes the importance of how we spend our time and encourages gratitude for fresh opportunities. He shares a story about an old Quaker who offered farmland to anyone perfectly satisfied with what they already had. The preacher highlights that true satisfaction cannot be found in material possessions but only in the Lord Jesus Christ. He references Psalm 23:1 as a description of a satisfied life and emphasizes the need for communion with God and seeking His guidance in all aspects of life. The sermon concludes with the reminder that every day spent in communion with God and doing His will brings reward at the judgment seat of Christ, while distancing ourselves from God and pursuing our own pleasures leads to loss.
Everything Is Recorded
By Erlo Stegen1.1K1:05:29Judgment DayPSA 51:17ECC 11:9MAT 7:23LUK 18:13ROM 2:6HEB 9:27REV 20:11In this sermon, the speaker shares a dream he had where he found himself standing before the great white judgment throne. He expected to receive praise for his good works, but instead found himself alone and filled with terror. He realized that each person's records are stored and will be brought out for judgment according to their works. The speaker reflects on the files he saw in his dream, including those of people he had preached to, books he had read, and things he had viewed. He is shocked to see that everything is recorded in exact detail, causing him to tremble. The sermon emphasizes the importance of standing before the judgment throne and being accountable for our actions.
To the Church in Sardis
By John Blanchard99056:11SardisLUK 18:13JHN 8:24JHN 14:9ROM 3:23In this sermon, the preacher uses a simple illustration of a boy breaking a window to explain the concept of sin and the brokenness of the law. He emphasizes that all people have sinned and fallen short of the glory of God. The preacher also highlights the importance of being convinced about Christ and believing in him, as Jesus himself said that those who do not believe in him will die in their sins. The sermon encourages listeners to examine their own beliefs and convictions about Christ.
Hero or Coward
By John Ridley88255:51ISA 57:20MAT 9:27LUK 18:13JHN 9:241JN 4:15REV 2:7In this sermon, the preacher tells the story of a man who lived a worldly life, indulging in activities like gambling, dancing, and hunting. Despite hearing the call of Jesus to come and find rest, the man ignored it and continued his sinful ways. However, one night, when he was forty-five years old, he was struck with a severe pain that made him realize the consequences of his actions. In his anguish, he decided to plead for God's mercy, but hesitated because of the presence of a young maid. The preacher then challenges the audience to reflect on whether they are heroes or cowards in the eyes of heaven, emphasizing the importance of choosing God's praise over the praise of men. The sermon references John 12:42-43, which speaks about the fear of confessing Jesus due to the love of human praise. Ultimately, the preacher warns that gaining the whole world is meaningless if one loses their soul.
The Education of a Prophet: Jonah
By John Piper87416:59JON 4:6JON 4:9MIC 6:8MAT 7:23LUK 18:131PE 2:23In this sermon, the preacher discusses the story of Jonah and how God teaches him a lesson about mercy. God appoints a fish, a plant, a worm, and a hot wind to teach Jonah about mercy and justice. The preacher emphasizes that God's mercy knows no boundaries and that we, as God's people, should also show mercy and do justice. The preacher also shares personal experiences of witnessing racism in a Baptist church and highlights the contradiction between racism and the teachings of Jesus.
Love Is the Greatest
By Zac Poonen80759:26MAT 5:44LUK 7:47LUK 18:13ROM 5:82CO 5:14EPH 5:2COL 3:141PE 3:71JN 4:19This sermon emphasizes the importance of maintaining a deep love for Jesus by understanding the depth of His sacrifice on the cross and the significance of forgiveness. It highlights the need to prioritize fellowship with God above all else and to love others as Christ loved us, focusing on genuine, sacrificial love that reflects God's mercy and grace.
God's Abundant Mercy - a.w. Tozer
By From the Pulpit & Classic Sermons42240:57RadioPSA 86:5PSA 103:3MAT 9:13LUK 18:13JAS 4:81PE 1:31JN 1:9In this sermon, the preacher discusses the concept of being impulsive and making sudden changes without proper planning or thought. He uses the analogy of a man who claims to be a "man of lightning change" in his work, but ends up being dismissed by his boss for not following instructions. The preacher emphasizes that such impulsive behavior is not beneficial in the Church of Christ. He then transitions to discussing God's abundant mercy, referencing the Bible verse 1 Peter 1:3, which speaks of being born again through the resurrection of Jesus Christ and the hope that comes from God's mercy.
How to Have Miracle-Working Faith - William Blackburn
By From the Pulpit & Classic Sermons41132:17RadioHAB 2:4MAT 6:33MAT 14:31MRK 9:23LUK 18:13HEB 11:6JAS 2:17In this sermon, William Blackburn emphasizes the importance of having a miracle-working faith. He highlights that faith is essential in knowing and experiencing God. Blackburn shares testimonies of individuals who have witnessed the power of God in their lives through faith. He also emphasizes that faith is not just a belief, but it is demonstrated through actions and how one lives their life. Ultimately, Blackburn encourages listeners to examine their own faith and ensure that they are truly living for God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
standing afar off--as unworthy to draw near; but that was the way to get near (Psa 34:18; Isa 57:15). would not lift up--blushing and ashamed to do so (Ezr 9:6). smote, &c.--kept smiting; for anguish (Luk 23:48), and self-reproach (Jer 31:19). be merciful--"be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice (Heb 2:17). There may therefore, be some allusion to this here, though not likely. a sinner--literally, "the sinner"; that is, "If ever there was one, I am he."
John Gill Bible Commentary
And the publican standing afar off,.... Not at the outermost porch, or at the door: for "a man might not fix his place at the door of the synagogue, but, "he must go afar off", the space of two doors, and then pray (r);'' it may be in the court of the Gentiles, when the Pharisee was in the court of the Israelites; at least he was afar off from him: and indeed, those who came to humble themselves before the Lord, and confess their sins, were obliged to stand at the distance of four cubits one from another, that one might not hear the prayers and confessions of the other (s): and it might be, that this poor man might stand at a greater distance than was required, that he might not displease the Pharisee, who, he knew, would resent it, should he stand near him; or rather this was done, to testify the sense he had of his state and condition, and of his unworthiness; as that he was afar off from God, and unworthy to draw nigh unto him, and deserved to be kept at a distance from him for ever. So it is said (t) of the Israelites, that they trembled at Mount Sinai, and "stood afar off", , "to show their humility": and under a work of the law, and under such a like dispensation was this publican; and therefore would not so much as lift up his eyes unto heaven: and which, as it was an humble posture he stood in, agrees with the rules the Jews give (u); "the order (or posture) of the body, how is it? when a man stands in prayer he ought to set his feet one by the side of the other, and fix his eyes, "below", as if he looked to the earth; and his heart must be open above, as if he stood in the heavens; and lay his hands upon his heart, putting the right hand over the left; and must stand as a servant before his master, with trembling, and fear, and dread, and may not put his hands upon his loins.'' And agreeably to this, it is elsewhere (w) said, "he that prays, ought to fix his eyes below, and his heart above.'' And the Jews used to look downward, or shut their eyes, for the sake of attention in prayer; and it was even forbidden them to open their eyes to look upon the wall (x). This showed in the publican, that the guilt of his sins lay heavy on him; that he could not look up; that shame filled him with blushing; that sorrow caused his countenance to fall; and that fear of divine wrath, and displeasure, possessed him; and that he looked upon himself as unworthy of the smiles of heaven, but smote upon his breast: pointing at the fountain of his sin; expressing by this action, his sorrow, and repentance for it; and an aversion and abhorrence of himself on account of it, joined with indignation and revenge; and he did this to arouse and stir up all the powers and faculties of his soul, to call upon God. The Persic version renders it, "he fell on his knees, and beat the earth with his head"; taking a sort of revenge on himself for sin: saying, God be merciful to me a sinner. This is his prayer; a short, but a very full one, and greatly different from that of the Pharisee: in which is a confession that he was a sinner; a sinner in Adam, who had derived a sinful nature from him, being conceived and born in sin; and a sinner by practice, having committed many actual transgressions, attended with aggravating circumstances; a guilty and filthy sinner, a notorious one, deserving of the wrath of God, and the lowest hell: he speaks of himself, as if he was the only sinner in the world; at least, as if there was none like him: and there is in this prayer also a petition; and the object it is put up to, is "God", against whom he had sinned; with whom there is mercy and forgiveness; and who only can forgive sin; and who has promised that he will: and has proclaimed his name, a God, pardoning iniquity, transgression, and sin; and has given instances of his forgiving grace and mercy; and therefore the publican was right in addressing him by confession: the petition he makes to him is, to be "merciful", or "propitious" to him; that is, to show mercy to him, through the propitiary sacrifice of the Messiah, which was typified by the sacrifices under the law: the first thing a sensible sinner wants, is an application of pardoning grace and mercy; and forgiveness springs from mercy; and because the mercy of God is free and abundant, therefore pardon is so: but this is not to be expected from an absolute God, or God out of Christ. God is only propitious in Christ: hence it may be observed, that God pardons none but those to whom he is propitious in his Son; and that he forgives sin upon the foot of a reconciliation, and satisfaction made to his law, and justice, and so pardon is an act of justice, as well as of mercy; and that there is no pardoning mercy but through Christ. The Arabic version renders it, "spare me, because I am a sinner"; see Psa 25:11. (r) Piske Harosh Beracot, c. 1. art. 7. Vid. T. Hieros. Beracot, fol. 9. 1. (s) Jarchi & Bartenora in Pirke Abot. c. 5. sect. 5. (t) Tzeror Hammor, fol. 80. 1. (u) Maimon. Hilch. Tephilla, c. 5. sect. 4. & Moses Kotsensis Mitzvot Tora, pr. affirm. 19. (w) T. Bab. Yebamot, fol. 105. 2. (x) Tzeror Hammor, fol. 25. 3.
Tyndale Open Study Notes
18:13 he beat his chest in sorrow: This action indicated deep mourning and repentance.