- Home
- Bible
- Luke
- Chapter 18
- Verse 18
Luke 18:9
Verse
Context
The Pharisee and the Tax Collector
8I tell you, He will promptly carry out justice on their behalf. Nevertheless, when the Son of Man comes, will He find faith on earth?”9To some who trusted in their own righteousness and viewed others with contempt, He also told this parable:10“Two men went up to the temple to pray. One was a Pharisee and the other a tax collector.
Sermons
Zac PoonenZac Poonen
Don Basham
Don Courville
Dwight StevenSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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!
John Gill Bible Commentary
And he spake this parable unto certain,.... Or with respect to certain men; having a view to them, in order to expose their pride, vanity, arrogance, and self confidence: which trusted in themselves that they were righteous; or, as if they were righteous; or because they were so in their own eyes, and in the esteem of others: the ground of their trust and confidence were themselves, their hearts, and the supposed goodness of them, their outward holiness, their moral behaviour, their duties, and good works, their almsdeeds, and religious exercises, their ceremonial observances, and fleshly privileges; on account of which they thought themselves very righteous persons, such as could not fail of being accepted with God, and justified in his sight; whereas there are none righteous in, and of themselves, no, not one. All the descendants of Adam, as such, are sinners, destitute of a righteousness, and filled with all unrighteousness, and are enemies to true righteousness: no man is naturally righteous, nor is he capable of making himself so, by any thing he can do: none are righteous by their obedience to the law of works, for that is imperfect, and cannot justify before God, in whose sight no flesh living can be justified on this account, however righteous they may appear before men, or may be in their own eyes: for this is contrary to God's way of making men righteous, and would disannul the death of Christ, and encourage boasting in men. Such trust and confidence must be very vain, and arise from ignorance; from ignorance of God, of the perfection of his justice, and of the nature of his righteous law; and of themselves, of the impurity of their hearts, and the imperfection of their obedience. These were of the "pharisaical" sort, and of which complexion were the generality of the Jews; and many of these were now standing by Christ, and within the hearing of this parable, and for whose sake it was delivered: and despised others; or, "every man", as the Syriac and Persic versions read; all the rest of mankind, all but themselves; they made nothing of them, had them in no account; treated them as persons unworthy of the regard of God, and not fit to stand near them, or to be named with them.
Matthew Henry Bible Commentary
The scope of this parable likewise is prefixed to it, and we are told (Luk 18:9) 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 (Luk 18:10): 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 56:7. 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 (Luk 18:11, Luk 18:12): 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 58:3), 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, Psa 40:12. 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, Sa2 24:10. 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 31:19. Great mourners are represented tabouring upon their breasts, Nah 2:7. 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 40:12. 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.
Tyndale Open Study Notes
18:9-14 The topic of prayer (18:1-8) leads into this parable about the right attitude for approaching God.
Luke 18:9
The Pharisee and the Tax Collector
8I tell you, He will promptly carry out justice on their behalf. Nevertheless, when the Son of Man comes, will He find faith on earth?”9To some who trusted in their own righteousness and viewed others with contempt, He also told this parable:10“Two men went up to the temple to pray. One was a Pharisee and the other a tax collector.
- Scripture
- Sermons
- Commentary
(Basics) 60. Pride
By Zac Poonen3.3K12:21LUK 18:9In this sermon, the preacher emphasizes the importance of being saved from sin rather than just seeking salvation from hell or physical ailments. He uses the story of the prodigal son to illustrate the problem of pride and looking down on others. The preacher highlights that sin is what truly destroys us and brings chaos into the world. He urges the listeners to examine their lives for areas of pride and asks them to ask Jesus to save them from these destructive sins. The sermon emphasizes that sin is more serious than sickness and that being saved from sin is the ultimate solution to all our problems.
(The Real Jesus) 3 Jesus Humbled Himself
By Zac Poonen2.5K1:07:24MAT 6:33LUK 18:9JHN 1:17ACT 1:1HEB 4:16In this sermon, the speaker emphasizes the importance of living out the teachings of Jesus rather than just preaching them. He encourages believers to be honest about their own sins and not to blame others. The speaker uses the example of David, who was praised by God for his honesty and repentance. He also mentions the story of Job as an example of someone who lived a righteous life and encourages listeners to follow his example. The speaker concludes by highlighting the need for Christians to care for those who are marginalized by society.
A Plea for Kingdom Honesty - Part 2
By Don Basham1.7K36:31HonestyLUK 18:9In this sermon, the speaker shares a personal experience of attending a seminar with a fellow preacher who appeared to lack discipline and professionalism. Despite this, the speaker agreed to preach for him the following day. However, the situation worsened when the preacher asked for contributions to his ministry after the service had ended. The speaker's daughter was upset by this, as people had given their offerings thinking it was for her father's ministry. The sermon then transitions to a discussion about the challenges and pressures we face in life, suggesting that God allows us to be tested and refined. The speaker also mentions the favor of God and the potential for success, power, and wealth in the future.
Spiritual Pride
By Don Courville1.3K1:24:11LUK 18:9
This sermon delves into the importance of humility before God, emphasizing the need to be lowly in spirit, to avoid pride in various forms such as performance, possessions, appearance, position, heritage, pedigree, ability, power, and admiration. It highlights the transformation that occurs when one embraces humility, allowing God to work deeply in their heart and revealing the highest holiness as the deepest humility.
Beware of Spiritual Pride
By Dwight Steven1.3K53:59PrideMAT 6:33MAT 25:21LUK 18:9ROM 12:3EPH 4:25HEB 3:13JAS 1:22In this sermon, the speaker encourages the listeners to examine their own hearts and not focus on others. He tells a story about four men who all had a new birth experience but have different attitudes towards each other. One man in a minivan is judgmental towards his neighbor who is on a buggy, while another man in an escalade looks down on the man in the minivan. The speaker emphasizes the importance of not despising others and not letting external factors like technology or lifestyle choices divide believers.
New Covenant Truths - the Inner Life - Part 4
By Zac Poonen1.1K09:51PSA 51:17PRO 16:19MAT 5:3LUK 18:9JAS 4:6
This sermon delves into the comparison between the Nine Beatitudes and the Ten Commandments, emphasizing the importance of being 'poor in spirit' as the gateway to the Kingdom of Heaven. It explores the concept of spiritual poverty through the example of a beggar's daily dependence, highlighting the need for genuine humility and reliance on God in prayer to receive answers and experience victory over sin.
God's Breaking Heart Over the North American Church
By Edgar Reich1.1K09:47PropheticLUK 18:9In this sermon, the speaker emphasizes that God is angry with the current state of affairs in the United States and Canada. He blames the lack of prayer and the removal of the Bible from schools for the increase in disasters, violence, and immorality. The speaker urges the audience to humble themselves, acknowledge their part in the decline of society, and pray sincerely like the publican in the Bible. He highlights the importance of prioritizing worship and prayer over worldly desires and pleasures.
Accept Yourself for What You Are!
By Basilea Schlink92004:35Radio ShowLUK 18:9ROM 3:23In this sermon by Basilia Schlink, she emphasizes the importance of recognizing our own self-righteousness and the need for repentance. She highlights how often we blame God for our shortcomings and refuse to take responsibility for our sins. Schlink explains that Jesus is the Savior for those who acknowledge their sins and come to Him in humility. She warns against the dangers of defending ourselves and refusing to admit guilt, as it ultimately hinders our relationship with Christ. The sermon encourages listeners to bow down under their sins, repent, and accept Jesus as their Savior.
(Clip) Having Revival God's Way
By Edgar Reich74912:29LUK 18:9
This sermon focuses on the theme of revival, contrasting man's way of seeking revival with God's way. The speaker shares a personal testimony of a transformative encounter with Christ, emphasizing the need for genuine repentance and surrender. The message highlights the importance of brokenness before God, acknowledging societal sins, and seeking God's intervention in the midst of a spiritual famine. It calls for humility, prayer, seeking God's face, and turning from wicked ways as essential steps towards experiencing God's forgiveness and healing.
Parables on Legalism - 3
By Robert B. Thompson5771:04:13MAT 6:33MAT 20:1LUK 18:5LUK 18:9In this sermon, the speaker continues their study on the parables, specifically focusing on the difference between the old covenant and the new covenant. They use the parable in Matthew chapter 20 to illustrate this difference. The parable talks about a landowner who hires laborers for his vineyard and makes a contract with each group, regardless of the length of time they work. The speaker emphasizes that this parable is about God looking for servants and that our entire lives should be a service to Him. They also highlight the importance of not being legalistic and instead being led by the Spirit.
God's Righteousness
By Zac Poonen0ISA 64:6LUK 18:9ROM 10:3ROM 10:20HEB 12:2Zac Poonen preaches about the danger of pursuing righteousness with human zeal, leading to self-righteousness and arrogance. He emphasizes that our own efforts to be righteous are like filthy rags in God's eyes and must be discarded. Poonen highlights the importance of humility as the true test of righteousness, contrasting self-righteousness with God's sanctification that comes from partaking in His nature. He stresses that salvation is entirely from God, from the declaration of righteousness through faith in Christ to the sanctification and empowerment by God's grace.
The Blindness of Self-Righteousness
By A.W. Tozer0Spiritual BlindnessSelf-RighteousnessLUK 18:9A.W. Tozer addresses the peril of self-righteousness, emphasizing that individuals who fail to recognize their spiritual shortcomings may not be truly converted. He warns that some may be blinded by their own self-righteousness, making them impervious to the Holy Spirit's conviction, much like the Pharisees who rejected Christ. Tozer contrasts this with those who, aware of their sins, humbly seek Jesus for redemption. He urges listeners to reflect on their spiritual state and the danger of complacency in their faith. Ultimately, he calls for a genuine acknowledgment of one's need for God's grace.
Spiritual Smugness
By A.W. Tozer0Spiritual GrowthSelf-RighteousnessLUK 18:9A.W. Tozer addresses the dangers of self-righteousness among believers, emphasizing that a sense of spiritual sufficiency can lead to stagnation and complacency. He warns that when individuals believe they are already what they ought to be, they cease to seek growth and improvement, which can result in a judgmental attitude towards others. This self-satisfaction not only disrupts the unity of the church but also reflects a disconnect between one's spiritual aspirations and their actual spiritual practices. Tozer highlights the irony of those who expect to reign in the heavenly realms while failing to manage their own lives and responsibilities effectively.
Concerning Lowliness of Mind
By St. John Chrysostom0MAT 15:21LUK 18:9ROM 14:15PHP 1:121TH 3:5John Chrysostom preaches about the importance of humbleness of mind over pride, using the parable of the Pharisee and the Publican to illustrate the dangers of self-righteousness. He emphasizes the power of genuine faith and perseverance in prayer, as seen in the story of the woman of Chanaan, to overcome obstacles and receive God's blessings. Chrysostom highlights the need for continuous prayer, both in times of calm and in times of trouble, as a means to strengthen one's faith and connection with God, ultimately leading to spiritual growth and divine favor.
Matthew 21:23-32. the Elders Question Christ Concerning His Authority.
By Favell Lee Mortimer0PRO 16:18MAT 21:23LUK 18:9PHP 2:3JAS 4:61PE 5:5Favell Lee Mortimer delves into the last two days of Jesus' public ministry, highlighting the profound conversations and warnings He shared with His disciples. Despite the enemies' attempts to trap Jesus with questions about His authority, His wisdom and parables confounded them, revealing the true nature of repentance and the dangers of pride. Jesus' teachings emphasize the importance of humility, repentance, and the transformative power of God's mercy, even for the most sinful.
Pharisees Imagine That They Are Better Than Others
By Zac Poonen0PRO 16:18LUK 18:9PHP 2:3JAS 4:61PE 5:5Zac Poonen delivers a powerful sermon on the dangers of spiritual pride, using the parable of the Pharisee and the tax collector to illustrate how pride can deceive us into thinking we are better than others. He warns against the subtle nature of spiritual pride, which can masquerade as humility, and emphasizes the importance of self-examination over judging others. Poonen highlights the ongoing battle against pride and selfishness, comparing them to onions with countless layers that can only be reduced through constant self-awareness and repentance.
The World
By Thomas Bradbury0LUK 18:9JHN 1:10JHN 3:16JHN 15:17JHN 17:8ACT 5:20ACT 11:14ROM 1:81CO 7:311JN 2:1Thomas Bradbury preaches on the profound love of God as demonstrated in John 3:16, emphasizing the necessity of being born again to understand divine truth and experience salvation through Jesus Christ. He delves into the significance of the term 'the world,' refuting the misconception that it refers to all mankind, and instead reveals its various contextual meanings in Scripture. Bradbury highlights the exclusivity of God's love for His chosen ones, contrasting it with the world's enmity towards God, and underscores the divine purpose of salvation for both Jews and Gentiles, breaking down all barriers through Christ.
The Pharisee and the Tax Collector Luke 18:9-14
By David Servant0LUK 18:9ROM 3:23ROM 5:12CO 5:21David Servant preaches about the parable of the Pharisee and the tax collector, highlighting the danger of pride in relying on our own good works for salvation rather than recognizing our need for a Savior. The Pharisee's self-righteousness blinded him to his own sins, while the tax collector's humility and acknowledgment of his need for forgiveness justified him before God. Justification means being declared 'just as if I'd never sinned,' a status believers receive through Jesus' perfect standing before God. Without Jesus, no one can have a perfect standing before God due to the universal reality of sin.
Pharisees Trust in Their Own Righteousness
By Zac Poonen0LUK 18:9ROM 3:221CO 4:7EPH 2:8PHP 3:9JAS 4:61PE 5:5Zac Poonen emphasizes the distinction between the righteousness of faith, a gift from God, and self-produced righteousness. He warns against pride in one's virtues, highlighting that true righteousness from God leads to thankfulness, not boasting. Poonen challenges believers to examine their hearts and motives, urging them to seek humility and faith in receiving God's righteousness through Christ, rather than relying on their own efforts and achievements.
Back to Romans 14
By Richard E. Bieber0LUK 18:9ROM 11:1ROM 14:1PHP 2:10Richard E. Bieber preaches about the importance of unity and repentance in the church, emphasizing the need to welcome those who are weak in faith without passing judgment on their differences. He warns against division caused by disputes over opinions, highlighting that God is the ultimate judge of each individual. Bieber urges the congregation to focus on repentance and giving account of themselves to God rather than criticizing or despising their fellow believers, stressing that true worship comes from a heart of humility and repentance.
Matthew 20:1-16. the Parable of the Laborers in the Vineyard.
By Favell Lee Mortimer01SA 12:24MAT 20:16MAT 22:14MAT 25:21LUK 18:9Favell Lee Mortimer delves into the parables shared by Jesus, emphasizing the profound truth that the last shall be first and the first last, revealing that many are called but few chosen. The parables illustrate that self-righteousness and pride can lead to disappointment and exclusion from God's kingdom, while true repentance and humility are valued by God above outward appearances of righteousness. The contrast between the attitudes of the self-righteous and the humble servants of God is highlighted, showing that those who serve the Lord with gratitude and humility are truly blessed, regardless of when they began their journey with Him.
Pride and Humility
By K.P. Yohannan0PrideHumilityLUK 18:9K.P. Yohannan emphasizes the stark contrast between pride and humility through the parable of the Pharisee and the tax collector. The Pharisee, confident in his spiritual achievements, exemplifies counterfeit spirituality marked by pride, while the tax collector's humble plea for mercy reflects true spiritual maturity. Yohannan warns that a lack of humility can lead to insensitivity and judgment towards others, revealing the roots of pride in our actions. He highlights that Christ's example of humility calls believers to serve others selflessly, embodying the love and compassion of God. Ultimately, true spirituality is characterized by a humble heart that recognizes our need for God's grace.
The Mark of Humility
By K.P. Yohannan0True SpiritualityHumilityLUK 18:9K.P. Yohannan emphasizes the critical importance of humility in the life of a believer, contrasting the prideful Pharisee with the humble tax collector from Luke 18:9-14. He points out that true spirituality is marked by humility, and that a lack of it reveals counterfeit faith. Yohannan encourages believers to recognize their unworthiness and to seek God's mercy, just as the tax collector did. He highlights that humility cannot be manufactured but must come from a genuine relationship with Christ, who empowers us to serve others selflessly. The sermon concludes with a call to practice humility, as it leads to greater love and compassion for others, reflecting the character of Christ.
(The Lord and His Church) 10. the Proud Church
By Zac Poonen0LEV 6:13MAT 13:44MAT 21:31LUK 11:24LUK 18:9JHN 13:35COL 1:172TI 2:12HEB 12:82PE 2:21REV 3:14Zac Poonen preaches about the church in Laodicea, highlighting the dangers of being lukewarm in faith, neither fully committed nor completely worldly. He emphasizes the importance of being on fire for God, fervently loving others, and avoiding spiritual deadness and self-righteousness. Poonen urges believers to repent, be zealous, and open their hearts to Jesus, who offers redemption and spiritual riches to those willing to pay the price of surrender. He reminds listeners that discipline from the Lord is a sign of His love and calls for wholehearted repentance and overcoming the world, just as Jesus did.
Luke 18:9-14. the Prayers of the Pharisee and of the Tax-Collector.
By Favell Lee Mortimer0PSA 51:17LUK 18:9ROM 3:23JAS 4:101PE 5:5Favell Lee Mortimer preaches about the acceptance of prayers by God, emphasizing the importance of humility and genuine thankfulness in prayer. The sermon contrasts the prideful Pharisee's prayer, filled with contempt, with the humble tax-collector's prayer, filled with genuine repentance and trust in God's mercy. It highlights the joy of penitent sinners who receive the good news of salvation through Christ, contrasting the forgiven state of the tax-collector with the guilt of the Pharisee. Mortimer warns about the dangers of pride, urging listeners to examine their hearts and seek justification through repentance and faith in Christ.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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!
John Gill Bible Commentary
And he spake this parable unto certain,.... Or with respect to certain men; having a view to them, in order to expose their pride, vanity, arrogance, and self confidence: which trusted in themselves that they were righteous; or, as if they were righteous; or because they were so in their own eyes, and in the esteem of others: the ground of their trust and confidence were themselves, their hearts, and the supposed goodness of them, their outward holiness, their moral behaviour, their duties, and good works, their almsdeeds, and religious exercises, their ceremonial observances, and fleshly privileges; on account of which they thought themselves very righteous persons, such as could not fail of being accepted with God, and justified in his sight; whereas there are none righteous in, and of themselves, no, not one. All the descendants of Adam, as such, are sinners, destitute of a righteousness, and filled with all unrighteousness, and are enemies to true righteousness: no man is naturally righteous, nor is he capable of making himself so, by any thing he can do: none are righteous by their obedience to the law of works, for that is imperfect, and cannot justify before God, in whose sight no flesh living can be justified on this account, however righteous they may appear before men, or may be in their own eyes: for this is contrary to God's way of making men righteous, and would disannul the death of Christ, and encourage boasting in men. Such trust and confidence must be very vain, and arise from ignorance; from ignorance of God, of the perfection of his justice, and of the nature of his righteous law; and of themselves, of the impurity of their hearts, and the imperfection of their obedience. These were of the "pharisaical" sort, and of which complexion were the generality of the Jews; and many of these were now standing by Christ, and within the hearing of this parable, and for whose sake it was delivered: and despised others; or, "every man", as the Syriac and Persic versions read; all the rest of mankind, all but themselves; they made nothing of them, had them in no account; treated them as persons unworthy of the regard of God, and not fit to stand near them, or to be named with them.
Matthew Henry Bible Commentary
The scope of this parable likewise is prefixed to it, and we are told (Luk 18:9) 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 (Luk 18:10): 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 56:7. 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 (Luk 18:11, Luk 18:12): 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 58:3), 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, Psa 40:12. 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, Sa2 24:10. 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 31:19. Great mourners are represented tabouring upon their breasts, Nah 2:7. 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 40:12. 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.
Tyndale Open Study Notes
18:9-14 The topic of prayer (18:1-8) leads into this parable about the right attitude for approaching God.