“But the public servant, standing afar off, would not lift up so much as his eyes to heaven, but smote his breast, saying, ‘God, be you merciful to me (literally ‘be propitiated towards me’) a sinner.’ ”

The public servant was another matter. He really was a sinner, and he knew it and regretted it. He did not approach as close as he could to the Sanctuary, where all would see him. He stood afar off. Possibly he had seen the Pharisee and thought himself not worthy to be near him. The last thing that he wanted was for God to be contrasting him with the noble Pharisee! And he did not look upwards and raise his hands in prayer, he bowed his head and beat his breast, and cried out, ‘God, be you merciful to me a sinner’.

Anyone standing nearby would have had no doubt in whom God was well pleased, because they could not hear their prayers, or see their hearts. Their vote would have gone to the Pharisee, a splendid figure as he stood there before God bearing all the signs of his ‘piety’. But God’s view was different from theirs. In the case of the public servant He accepted his change of heart and his cry for forgiveness, and he was forgiven and accounted as righteous in God’s sight. But the Pharisee was left in the same condition as he was when he came in, self-satisfied and content, and unforgiven, for he really had in essence prayed to himself.

Fuente: Commentary Series on the Bible by Peter Pett

The publican:

v. 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!

v. 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 publican had nothing of the arrogance and self-assertiveness of the Pharisee. He stood at a great distance, probably in the shadow of a pillar, where he would be as inconspicuous as possible. He is acutely conscious of his unworthiness. He does not even dare to lift up his eyes toward the sanctuary as to the visible shrine of God’s presence among His people. He can only, in piercing grief because of his sin, beat upon his breast. His prayer is one shuddering sigh: God, be merciful to me, the sinner! In his eyes there is only one sinner worth mentioning, only one whose sins he can see; and that is himself. See 1Ti 1:15. He knows of no merit, no worthiness, on his part; he has nothing to boast of. It is only shame, boundless, overwhelming shame, that he feels. And he asks only for mercy, nothing but God’s grace. The publican is a type of the repentant sinner, that knows and acknowledges his sin, that feels its guilt in heart and conscience, that confesses his guilt over against God, but also turns to the Lord as to his merciful, gracious God, accepts and appropriates the grace of God, the pardon which is assured to all sinners in Jesus, the Savior. The judgment of Christ in the case is clear and comprehensive. With emphasis He declares that this man, the publican, went down into his house justified, pardoned rather than the other, the Pharisee. He received the atonement of Jesus in faith in the Messiah. He was justified by grace, for Christ’s sake, through faith. “There we hear two strange and peculiar sentences, altogether opposed to human wisdom and imagination of reason, terrible in the eyes of all the world, that the great saints are condemned as unrighteous and the poor sinners are accepted and declared to be righteous and holy. ” All the great saints after the manner of the Pharisees are in actual fact unrighteous; their worship, praying, praise is nothing but hypocrisy and boasting; they are not honest toward God and men, and, what is still worse, they have no prayer to God, ask nothing of God, want nothing of God’s love and mercy. And therefore they remain in their sins and are looked upon by God as unjust and treated accordingly. The poor sinners, on the other hand, that acknowledge their sinfulness and desire nothing but mercy, they receive the mercy for which they long. For everyone that exalts himself will be humiliated; but he that. humbles himself will be exalted. He that believes’ himself to be pious and righteous, that exalts himself above all sinfulness and above all sinners, will close the door of mercy before his own face, will bring upon himself damnation. But he that confesses his condition as that of a lost and condemned creature, and puts his sole and only trust in the grace of God, will be accepted by God as His dear child in Jesus the Savior.

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 18:13. And the publican, standing afar off, Impressed with a deep sense of his sins, the publican appeared so vile in his own sight, that he would not go up among the people of God, but stood afar off, in the court of the Gentiles, perhaps without the stone-wall, called by the apostle the middle wall of partition, which the Gentiles and unclean Israelites were not permitted to pass. Here, with eyes fixed on the ground, smiting on his breast, he by that action made a public acknowledgment of his great transgressions before all who were in sight of him, and, in the bitterness of his soul, earnestly cried for mercy. He too, as well as the Pharisee, pronounced his devotions aloud; but inregard that his prayer was a confession of his sin, his speaking it aloud proceeded not from vanity, but from the anguish of his soul: for instead of doing him honour, this prayer tended to abase him greatly, as he mentioned no mixture of good to palliate the evils of his past life; but openly acknowledged that he was a sinner, and sought refuge in the mercy of God through Jesus Christ, the great propitiation, and the alone foundation of his hope. And that he did not act the hypocrite, was evident from the place which he chose for his devotions, where there were few to behold him, from the melancholy of his countenance, and from his whole deportment. The word , as here, often signifies an abandoned profligate, a grievous sinner. See Mat 9:10-11. Luk 6:32-33; Luk 6:49.

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 18:13-14 . ] comp. Luk 23:49 . The context gives as the meaning neither: the forecourt of the Gentiles (the publican was a Jew), nor: far from the sanctuary , but: far away from the Pharisee , of whom hitherto our Lord has been speaking. Behind this bold, self-righteous man the humble one in the diffidence of his consciousness of sin had remained at a distance, not venturing to advance further.

] “Nec , nec in genua procumbens, ne spectetur orans,” Bengel.

] not even his eyes , to say nothing of his whole head and his hands (1Ti 2:8 ; and see, Grotius). Comp. Tacitus, Hist . iv. 72: “Stabant conscientia flagitii moestae fixis in terram oculis.”

The beating of the breast was the outward sign of mourning . See on Luk 8:52 . If the Pharisee had only a proud thanksgiving, the publican has only a humble petition .

.] Observe the article. Bengel rightly says: “de nemine alio homine cogitat.”

Luk 18:14 . . . .] a lively picture of the result, in which the emphasis rests on , as is shown by the following on . . .

.] in the Pauline sense: justified, i.e. accepted by God as righteous. The Epistle to the Romans is the most complete commentary on the whole of this doctrinal history, without, however, it being necessary to take the publican as the representative of heathenism , (Schenkel).

The reading (see the critical remarks) is in the sense of the comparison (Luk 13:2 ; Luk 13:4 ; Bernhardy, p. 258 f.): prae illo , in respect of which the context decides whether what is declared is applicable to the other one in question, only in a lesser degree (as Luk 13:2 ; Luk 13:4 ), or not at all (as here; comp. Xen. Mem . i. 4. 14), whether, therefore, the expressed preference is relative or absolute . [228] Comp. Luther’s gloss: “The former went home, not justified, but condemned.” It is similar at Mat 21:31 ; Joh 3:19 ; 1Ti 1:4 . The reading: , would have to be explained interrogatively , and that not in the sense of the familiar interrogative form: , is it not true? (Klotz, ad Devar . p. 594), but, with Bornemann (and Glckler): “ or did the former one go justified to his house? ” But how unsuitable in the connection (it is otherwise at Luk 20:4 ), since leads one to expect, and actually supplies, only a categorical statement! And this use of after the interrogative is rationally conceivable, it is true, but no instance of it can be produced. The Recepta , although critically objectionable, is founded on the correct feeling that in this place could only be the usual comparative, but alongside of it would be meaningless.

. . .] as Luk 14:11 .

[228] See also van Hengel, ad Rom . I. p. 138 f.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1558
THE PHARISEE AND THE PUBLICAN

Luk 18:13-14. And the Publican, standing afar off, would not lift up so muck as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other.

MANY express their regret, that religion is so generally neglected; and doubtless, a considerate man cannot reflect upon it but with grief. But it is common also to substitute a formal and mistaken religion in the place of that which is spiritual and saving. Nor is there sufficient jealousy entertained on this subject. The Pharisees of old were extremely diligent in the observance of outward duties: but, while they trusted in themselves that they were righteous, they were as far from the kingdom of God as if they had been openly profane. For the conviction of such persons, our Lord contrasted, in a parable, the spirit of a self-righteous Pharisee with that of a repenting Publican. He represented them as engaged in prayer, which is a season when most of all they discover their true character. He then declared the very different acceptance they met with from God. In pursuance of our Lords design, we will open more fully,

I.

The different dispositions they manifested in prayer

The Pharisee, with apparent devotion, gave thanks to God
[The Pharisee might with propriety bless God for his preventing grace, and acknowledge with gratitude whatever God had wrought in him. Nor was it sinful to feel a pleasure in reviewing his past life. St. Paul, on proper occasions, spake of his disinterestedness and generosity [Note: Act 20:33-34.]. He thanked God also that he had laboured more than all the Apostles [Note: 1Co 15:10.], and received much satisfaction in reflecting on his own integrity [Note: 2Co 1:12.].]

But on a more attentive survey of his spirit we shall find him actuated by a most hateful disposition. Mark,

1.

His pride

[He came professedly with an intention to pray to God; but he was so full of his virtues that he forgat all his wants. His acknowledgment of God was manifestly no more than a mere compliment. His thanksgiving was one continued eulogium upon himself: yet, after all, his freedom from gross sins was but a small matter to boast of, and the duties he had practised were only the means of gratifying his vanity.]

2.

His uncharitableness

[Not satisfied with commending himself, he poured contempt on all others [Note: , the rest of the world.]. He arrogantly presumed to judge the Publican in particular: but what concern had he with the state of other men? Their greater degrees of sinfulness could not make him less sinful: nor should it have been a subject of boast, but of lamentation. He should have taken occasion from it, not to insult over them, but to intercede for them: but the guilt and misery of his fellow-creatures were to him a source of gratification rather than of grief: nor did he care how many might perish, provided he could have the satisfaction of contemplating his own superior goodness.]

3.

His self-dependence

[He confessed no sins, because he thought he had none to confess; or that they were far overbalanced by his virtues. He implored no help, because he felt no need of divine assistance. He entertained no doubt of his own ability to do the will of God. The whole of his deportment shewed the thought of his heart to be, In myself have I righteousness and strength.]

The Publican manifested a spirit altogether the reverse of this
[He was of a profession that was generally and perhaps justly execrated [Note: The Publicans were tax-gatherers; and, under pretence of gathering the legal imposts, generally extorted more than was due: hence their very employment was held odious, and all who engaged in it were detested.]: and it is probable he had yielded to the temptations that beset him; but now, what had been sweet in his mouth, was become gall in his bowels.]

He approached God with deep humility and contrition

[He came into the temple with a holy fear and trembling. While the Pharisee boldly walked up to the highest part, he stood, as it were, at the very threshold. While the Pharisee ostentatiously spread forth his hands, he did not presume to lift up so much as his eyes to heaven. Instead of boasting of his goodness, he humbled himself as a sinner. He confessed himself to be deserving of Gods wrath and indignation. With much anguish of spirit he smote upon his breast, and cried for mercy as one who felt himself the chief of sinners.]

He placed all his confidence in God alone

[He did not attempt to extenuate his guilt, or promise amendment as a reparation for his offences. He renounced all self-righteous methods of recommending himself to God, and cast himself entirely upon the Divine mercy.]
Services performed in so different a spirit could not find equal acceptance

II.

The different success with which their prayers were attended

The Pharisee could not reasonably expect a blessing
[Many humble persons indeed would envy his conscious rectitude, and wish that they could lay claim to such purity as his. But, what could he obtain who did not condescend to ask any thing? His pride would set God at a greater distance from him [Note: Psa 138:6.]. Had he been able to boast of far greater things than he possessed, his uncharitableness bad rendered them all of no value [Note: 1Co 13:1-3.], and his self-dependence cut him off from all hope in the Divine mercy [Note: Gal 5:2; Gal 5:4.]. Hence, though full of self-applause, he departed without a blessing from God. Though justified in his own conceit, he was under condemnation for sin. He was odious in Gods eyes in proportion as he was amiable in his own. This is asserted, not in the text only, but in other passages of Scripture [Note: Pro 16:5.] . Jehovah himself declares this in very significant and awful terms [Note: Isa 65:5. Here the Pharisees character is described in perfect correspondence with the text: and Gods indignation against him is very strongly painted.].]

The Publican, on the contrary, was blessed beyond his expectation
[Many would have reprobated his downcast look and solemn attitude, and have judged him to be a melancholy enthusiast or a designing hypocrite. But God regarded him with complacency and delight. Such humility and contrition could not fail of engaging his care [Note: Isa 57:15. Psa 51:17.]; and such affiance in him obliged him, as it were, to display his mercy [Note: Psa 125:1. Isa 26:3-4.]. Hence the Publican went home justified, while the Pharisee returned in a state of condemnation [Note: This is the import of that which the text expresses in a way of comparison.]. Thus it is that God will deal with every humble suppliant [Note: Job 33:27-28.]. He will assuredly exalt us in proportion as we abase ourselves.]

Address
1.

Those who trust in themselves that they are righteous

[Almost all, when interrogated about their souls, reply as this Pharisee [Note: I am not the worst of sinners, &c. &c.]. But we shall not stand or fall by a comparison with other men. If we have been free from some sins, we have committed many others; and if we have practised some duties, we have neglected many others. As sinners we must all humble ourselves like the Publican: nor is there a possibility of obtaining mercy in any other way [Note: Pro 28:13. 1Jn 1:8-9.].]

2.

Those who are of a contemptuous spirit while they profess to believe in Christ

[Many pride themselves on the knowledge of the Gospel, as the Pharisee did on his virtues, and speak as contemptuously of the unenlightened world as he did of the Publican. Conceited, arrogant, contentious, they make the Gospel itself an occasion of sin. Well did St. Paul reprove such persons in the Corinthian Church [Note: 1Co 3:3; 1Co 4:7.]. Let them remember that humility and love are the very essence of religion; and beware, lest the higher they are exalted in privileges, the deeper they fall into destruction.]

3.

Those who are low and vile in their own esteem

[Never are you higher in Gods esteem than when you are lowest in your own. Fear not but that they who trust in Gods mercy shall find mercy at his hands. Let that faithful saying of the Apostles sink deep into your hearts [Note: 1Ti 1:15.].Look truly to the Saviour, and you may go down to your house justified [Note: Christ emphatically says, I say unto you, &c.]. To every believing penitent he speaks as he did to that repenting sinner [Note: Luk 7:48; Luk 7:50.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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.

Ver. 13. Smote upon his breast ] In token of indignation, and that he would have smitten his sin so hard if he could have come at it.

God be merciful, &c. ] Here was much in few. The Publican prayed much though he spake little. As a body without a soul, much wood without fire, a bullet in a gun without powder, so are words in prayer without spirit. Oratio brevis penetrat coelum. Short prayer penetrates heaven. The hottest springs send forth their waters by ebullitions. Prayer is called a charm, Isa 26:16 . Now, in a charm or enchantment, in three or four words there is much efficacy.

To me, a sinner ] This prayer was often in Mr Bradford’s mouth, and likewise in Mr Samuel Crook’s. See his Life, page 32.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

13. ] far from the Pharisee; a contrast in spirit to the other’s thanks that he was not as other men, is furnished by the poor Publican in his humility acknowledging this by an act .

. . ] Another contrast, for we must here suppose that the Pharisee prayed with all significance of gesture, with eyes and hands uplifted (see Mat 6:5 ). There is a slight but true difference also in of the Pharisee ‘being put in position’ (answering to ‘being seated’ of the other usual posture), and of the publican, ‘standing;’ coming in merely and remaining, in no studied place or posture. So Tacitus, Hist. iv. 72, ‘ stabant conscientia flagitii mst fixis in terram oculis :’ see also Ezr 9:6 .

. [ ] . . ] See ch. Luk 23:48 , ‘ pr dolore animi: ubi dolor, ibi manus .’ Bengel.

There may be a stress on be [105] . ., ‘ me the sinner .’ Gresw. But see reff., where, as probably here, the art. is generic. It seems to me that any emphatic comparison here would somewhat detract from the solemnity and simplicity of the prayer (agst. Stier, iii. 384, edn. 2). The rather implies, not comparison with others, but intense self-abasement: “sinner that I am.” Nor are we to find any doctrinal meanings in .: WE know of one only way , in which the prayer could be accomplished: but the words here have no reference to that, nor could they have .

[105] before.

Fuente: Henry Alford’s Greek Testament

Luk 18:13 . : the demeanour of the publican is drawn in vivid contrast to that of the Pharisee; he stands aloof, not in pride but in acute consciousness of demerit, does not dare to lift his eyes towards the object of prayer, beats upon his breast in pungent grief for sin. , the sinner; he thinks of himself only and of himself as the sinner, well known as such, the one fact worth mentioning about him, as one might speak about the drunkard of the village. Koetsveld remarks: “The publican might see his own picture in the prodigal son; no doubt many a son out of a good house took to a publican’s trade as a last resort”.

Fuente: The Expositors Greek Testament by Robertson

standing: i.e. in a position of humility.

afar off. Compare Psa 40:12. Ezr 9:6.

not . . . so much as = not even. Greek. ou (App-105.) oude.

unto. Greek. eis. App-104.

heaven = the heaven. Singular. See note on Mat 6:9, Mat 6:10.

smote, &c. = was smiting, &c., or, began to smite. Expressive of mental grief. Compare Luk 23:48. Jer 31:19. Nah 2:7.

upon. Greek. eis; but all the texts omit.

be merciful = be propitiated or reconciled (through the atoning blood sprinkled on the mercy-seat). Greek. hilaskomai. Compare Exo 25:17, Exo 25:18, Exo 25:21. Rom 3:25. Heb 2:17. Used in the Septuagint in connexion with the mercy-seat (Greek. hilasterion). Heb 9:5.

a sinner = the sinner (compare 1Ti 1:15). Greek. hamartolos. Compare App-128.

Fuente: Companion Bible Notes, Appendices and Graphics

13.] -far from the Pharisee;-a contrast in spirit to the others thanks that he was not as other men, is furnished by the poor Publican in his humility acknowledging this by an act.

. .] Another contrast,-for we must here suppose that the Pharisee prayed with all significance of gesture, with eyes and hands uplifted (see Mat 6:5). There is a slight but true difference also in of the Pharisee-being put in position (answering to being seated of the other usual posture), and of the publican,-standing;-coming in merely and remaining, in no studied place or posture. So Tacitus, Hist. iv. 72, stabant conscientia flagitii mst fixis in terram oculis:-see also Ezr 9:6.

. [] . .] See ch. Luk 23:48, pr dolore animi: ubi dolor, ibi manus. Bengel.

There may be a stress on be[105]. ., me the sinner. Gresw. But see reff., where, as probably here, the art. is generic. It seems to me that any emphatic comparison here would somewhat detract from the solemnity and simplicity of the prayer (agst. Stier, iii. 384, edn. 2). The rather implies, not comparison with others, but intense self-abasement: sinner that I am. Nor are we to find any doctrinal meanings in .: WE know of one only way, in which the prayer could be accomplished: but the words here have no reference to that, nor could they have.

[105] before.

Fuente: The Greek Testament

Luk 18:13. , from a distance, afar off) not presuming to draw near.-) Neither (Luk 18:11), taking his stand (confidently), nor falling on his knees, lest he should be looked at in praying.-, heaven) In the case of repentance, either fear is the predominant feeling, or else shame. Shame is a more ingenuous feeling than fear: ch. Luk 15:18; Luk 15:21 (the prodigal son); Eze 16:52.[200] Better it is when the heart is melted and softened, than when it is merely bruised and broken with terror and the fear of punishment. The particles, after the rock has been bruised into sand, retain their previous hardness; whereas the heart of flesh, which has been made out of a heart of stone, pleases God, as being His own work, and in a greater degree gives glory to Him.-, was smiting) [continued smiting] through grief of mind. Where there is grief, there is a hand [to smite ones self in self-reproach, as Ephraim when repentant, After that I was instructed, I smote upon my thigh], Jer 31:19.-, breast) The scat of the conscience.- , be propitious to me [propitiated towards me]) He does not dare to make mention of God and of himself in immediate connection. His trust was in the Divine mercy. [This same form of expression is used both by true penitents and by hypocrites. In fact, these latter steal from Scripture the services of words; and when they fell upon formulas much noted in Scripture, they seek refuges of lies in them, however utterly alien they may be to the very power and spirit of them. It is thus that they make their plea the dying thief (robber) seeking grace at the last hour; as also Paul glorying in his infirmity.-V. g.]- ) to me, who am the sinner.[201] He thinks of no other man save himself.

[200] And 63, That thou mayest remember and be confounded, and never open the mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God.-E. and T.

[201] So Beng. translates it unequivocally in the Vers. Germ.: Gott, sey versuhnet mir dem sunder. Alford is rather too rashly dogmatic in denying this force of . So as to , as if no doctrinal meaning could be in it. Had the Jews no idea of propitiation in their sacrifices?-E. and T.

Fuente: Gnomon of the New Testament

merciful

Gr.hilaskomai, used in the Septuagint and N.T. in connection with the mercy-seat Exo 25:17; Exo 25:18; Exo 25:21; Heb 9:5. As an instructed Jew, the publican is thinking, not of mere mercy, but of the blood-sprinkled mercy seat. (See Scofield “Lev 16:5”).

“Propitiation,” (See Scofield “Rom 3:25”). His prayer might be paraphrased, “Be toward me as thou are when thou lookest upon the atoning blood.” The Bible knows nothing of divine forgiveness apart from sacrifice. See Scofield “Mat 26:28”.

merciful i.e. propitiated.

sinner Sin. (See Scofield “Rom 3:23”).

Fuente: Scofield Reference Bible Notes

standing: Luk 5:8, Luk 7:6, Luk 7:7, Luk 17:12, Ezr 9:6, Job 42:6, Psa 40:12, Isa 6:5, Eze 16:63, Dan 9:7-9, Act 2:37

but: Luk 23:48, Jer 31:18, Jer 31:19, 2Co 7:11

God: Psa 25:7, Psa 25:11, Psa 41:4, Psa 51:1-3, Psa 86:15, Psa 86:16, Psa 119:41, Psa 130:3, Psa 130:4, Psa 130:7, Dan 9:5, Dan 9:9-11, Dan 9:18, Dan 9:19, Heb 4:16, Heb 8:12

a sinner: Luk 15:18-21, Luk 23:40-43, 2Ch 33:12, 2Ch 33:13, 2Ch 33:19, 2Ch 33:23, Psa 106:6, Isa 1:18, Isa 64:5, Isa 64:6, Mat 9:13, Rom 5:8, Rom 5:20, Rom 5:21, 1Ti 1:15, 1Jo 1:8-10

Reciprocal: Gen 19:16 – the Lord Exo 33:10 – worshipped Job 33:27 – I Job 40:4 – Behold Psa 10:17 – humble Psa 116:4 – O Lord Psa 119:124 – Deal Psa 123:1 – lift I Pro 16:19 – to be Isa 66:2 – to this Lam 1:20 – for Lam 3:29 – if Eze 20:43 – and ye shall Eze 36:31 – shall loathe Dan 4:34 – lifted Dan 9:15 – we have sinned Hos 14:2 – General Mic 6:8 – walk humbly Mat 5:46 – publicans Mat 15:22 – Have Mat 15:27 – Truth Mat 19:30 – General Luk 3:12 – General Luk 7:37 – which Luk 23:42 – Lord Joh 4:10 – thou wouldest Joh 11:41 – And Jesus Joh 17:1 – and lifted 2Co 7:10 – repentance 1Ti 1:16 – for a

Fuente: The Treasury of Scripture Knowledge

THE PLEA FOR MERCY

God be merciful to me a sinner.

Luk 18:13

Why is it so hard to repent? Why is it so hard to get back? Does God repel His wandering sons? Does the wilderness swallow them up? Do the dust and turmoil of the seeking Church smother and crush? Has the prodigal lost the strength which is to bring him back, as he finds that the food of swine is a sorry supply? Is the publican learning the bitter truthsin is the punishment of sin? Is he struggling in the grip of habit, which is trying to wrench from him his freewill? It is an awful moment when the sinner who has been floating along in motionless ease, on the face of a smooth and easy current, wishes to turn, and begins to fear that he cannot. The stream is against himhas he gone too far? His companions, his habits, his cravings, all drag him back; he makes no progress, he is exhausted, and already there sounds in his ear the faint roar, where the cataract, smoother and swifter than ever, leaps down the precipice and breaks in foaming waves on the rocks below, into which he seems to be drawn with an irresistible strength.

I. We should anxiously watch the banks of life.Are we going backwards, are these things which we passed at our Confirmation now reappearing? Things which we left behind at our first Communion, now asserting themselves with startling clearness? Is the point for which we were then making high up on the river, more distant and more dim? Are there things in your life which are not necessaries, of which you say, I cannot resist them, I cannot do without them? If so you are in the grip of currents which at any moment may whirl you into the midstream of death, and which must in any case retard all progress forwards. It is the bitter cry of the sinner who feels that he is forfeiting freedom. Lord, be merciful to me a sinner. He is finding out that which he never realised before, what a tremendous power sin is. He realises, as he never realised before, what is implied by the doctrine of the Atonementall that suffering was caused by sin.

II. Do we know how we stand before Almighty God?Do we know what the Recording Angel has in his book against us? Are we trusting to that miserable delusion that the things which we hide from our neighbours, and even from ourselves, can be hidden from the face of Almighty God? Some mens sins are open beforehand, going before to judgment; and some they follow after. Our Lord represents, as one of the terrors of the last day, the element of surprise when at last the soul finds out its true condition. We want to be more business-like in the affairs of our soul than we are. God be merciful to me a sinner may be a very useful confession, if we mean it, but not if it is only another way of saying, I am a sinner, and I know it; I am a sinner and I dont suppose I shall ever be anything else, and I hope God wont be hard upon me, because, after all, there are plenty worse than I am, and man, after all, is frail.

III. Repentance crowned by amendment.And our Lord would exhibit the publican as one who would crown his repentance by amendment. He goes down to his house justified rather than the other. Dont let us make a mistake. Just as some people think they imitate the poor widow if they give a farthing at a collection, so they think they imitate the publican if they say they are sinners, while they look upon good works as a dangerous form of sin. To ask God to be merciful to us sinners does not mean that He should let us go on sinning, and kindly overlook it, in consideration of a touching posture or a humble word. But it does mean that He accepts the sorrowful sighing over a shameful past as an earnest of a good life for the future, and of a conversation which, looking at the merits of Jesus Christ, in all humility may say, I am not ashamed of what I have been, being by Gods grace what I am.

Rev. Canon Newbolt.

Illustration

The sense of sin, we are sometimes told, is absent largely from this generation; if so, it is a serious thing, for it means the negation of all progress and the absence of all excellence. A man can never be a musician who has lost the delicate sense of tone, so that he does not know what is meant by being out of tune. A man can never be a great painter who has lost all sense of anatomical fitness and proportion. A man can never be a great scholar who has lost all ear for delicate distinctions and all love for accuracy. And so to have no sense of sin means that life has lost its correcting standard and its steadying sense of excellence. The German tragedian has taken the genesis of deadly sin, and shown its fearful working in the lives of those affected by it. We see the dying out of sunlight from life, the comfort from religion, the dignity from character, the wrecking of all finer instincts, and the gradual gathering up of the unrelieved misery which follows its consummation.

Fuente: Church Pulpit Commentary

3

There were generally many people in the temple at “the hour of prayer” (Act 3:1). The publican modestly stood away from the crowd, feeling that .his presence might be objectionable to them, due to the common opinion of that class. He made no claim of ‘goodness, but instead, he classed himself with sinners and prayed for mercy.

Fuente: Combined Bible Commentary

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.

[And the publican, standing afar off, etc.] I. That the Israelites, when they went into the Temple to put up their own private prayers, went beyond the outward court, or the Court of the Gentiles, into the Court of the Women; this, amongst other things, makes it evident, viz., that in that court were placed thirteen eleemosynary chests; into which they threw in their voluntary oblations: which was done by the widow with her two mites in that place.

II. It is a question whether any person for his private praying might come as far as the gate of Nicanor, or the Court of Israel; much less into the Court of the Priests, unless the priests only. We read of our Saviour’s being in the Court of the Gentiles, viz., in Solomon’s Porch, and that he was in the treasury, or the Court of the Women; but you will hardly find him at any time in the Court of Israel. And the negative upon their entrance into that court is confirmed, at least if that rule avail any thing which we meet with in Hieros. Beracoth; “R. Joshua Ben Levi saith, ‘He that stands to pray, it is necessary that he first sit down, because it is said, Blessed are they that “sit” in thy house.’ ” Now it was lawful for no person to sit down in that court but the king only.

III. That therefore this publican stood so much further off while he prayed than the Pharisee, was probably more from his humility than any necessity that lay upon him so to do. For though the heathen and publican go together in those words of our Saviour, “Let him be unto thee as a heathen man and a publican,” yet it is a question whether the publicans, if they were Jews, were bounded to the outward court only, as the heathens were.

[He would not lift so much as his eyes unto heaven.] What needed this to have been added, when this was the very rule of praying, “Let him that prayeth cover his head and look downward.” “The disciple of the wise men, when he stands praying, let him look downward.” But were those of the laity or of the common people to do thus? If not, our question is answered, that this man (otherwise than the vulgar was wont) in deep humility and a conscience of his own vileness, would not lift up his eyes. But if this was the usage of all in common, that whilst they were actually praying they must look downward; yet probably in the time that they were composing themselves to prayer, they might be a little lifting up their eyes towards heaven. “If they pray in the Temple, they turn their faces towards the holy of holies; if elsewhere, then towards Jerusalem.” And it would be a strange thing if they were not to have their eyes towards heaven at all: indeed, when they began to pray, then they looked downward.

Fuente: Lightfoot Commentary Gospels

Luk 18:13. Standing. Simply standing, not putting himself into an attitude or position.

Afar off. Probably, from the sanctuary, thus indicating his humility before God. Possibly, too, from the Pharisees thus indicating that he did not deem himself as other men, out morally below them. Still he was not thinking much of others; the matter was between him and God alone.

Would not lift up, etc. This hints that the Pharisee had done so, doubtless lifting up his hands also, as was the custom.

Smote upon his breast. The usual gesture of sorrow.

God be merciful, or, be propitiated, addressed to God, not an ejaculation.

To me a sinner. There is no comparison with others. He thinks of himself as though he were the great and only sinner. As the Pharisee proudly gave thanks, the publican humbly petitions, and for the one thing he most needs. How God can be merciful to sinners is not declared here, since Christ had not yet died for sinners. This petition is the only one a sinner can offer or may offer, but it may and can be answered only for Christs sake.

Fuente: A Popular Commentary on the New Testament

Luk 18:13-14. And the publican, standing afar off 1st, Under a sense of his being unworthy to be permitted to draw near to God, or to go up among his people into the court of Israel, though probably a Jew, he stood at a distance in the court of the Gentiles, probably without the stone wall, termed by the apostle, the middle wall of partition, which Gentiles and unclean Israelites were not permitted to pass. Or, if it seem more probable, from the Pharisees mentioning him in his prayer, that he was in the same court with him, and within his view, as Salmasius thinks, then, his standing afar off implies, that he came no farther than the gate, being so self-abased that he would not go near the Pharisee, whom he esteemed much more holy than himself. Thus 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. 2d, Standing thus at a distance, he would not lift up so much as his eyes to heaven Much less his hands, as was usual in prayer. He lifted up his heart indeed to God in holy desires; but, through shame and humiliation, did not lift up his eyes in holy confidence and courage. His iniquities were gone over his head as a heavy burden, so that he was not able to look up; and his downcast looks were an indication of the dejection of his mind at the thoughts of his sinfulness and guilt. 3d, He smote upon his breast In a holy indignation at himself for sin. The sinners heart first smites him in a penitent rebuke, 2Sa 24:10; and then he smites his heart with penitent remorse. Henry. 4th, His address to God was the very reverse of that of the Pharisee: as full of humility and humiliation, as the Pharisees was of pride and ostentation; as full of repentance for sin, and desire toward God, as his was of confidence in himself and his own righteousness and sufficiency. This prayer of the publican 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 Observe, reader, 1st, He owns himself to be a sinner, and guilty before God, which the Pharisee did not, but spoke as if he were pure from sin. 2d, He has no dependance but upon the mercy of God. The Pharisee had insisted upon the merit of his unblameable conduct, his fastings and tithes; but the poor publican disclaims all thought of merit, and flees to mercy as his city of refuge. 3d, He earnestly prays for the benefit of that mercy, O God, be merciful, be propitious, to me, forgive my sins; be reconciled to me, and receive me graciously. And blessed be God that we have his prayer on record as a prayer answered. 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, broken-hearted penitent went to his house justified rather than the other And so shall we, if we pray for the same blessing in the same spirit of penitence, humility, and fervour, through Jesus Christ. The Pharisee, doubtless, thought if one of them must be justified, and not the other, certainly it must be he rather than the publican. But Christ affirms the contrary: I tell you, says he, with the utmost assurance, and declare it to you as a most momentous and interesting truth, which it concerns you all to believe and lay to heart, that this publican was justified, and not the Pharisee. The self-righteous Pharisee goes away rejected, his sins are not pardoned, nor is he delivered from condemnation; but the publican, upon his penitent and humble address, obtains what he asked; and him, whom the Pharisee would not have set with the dogs of his flock, God sets with the children of his family! Christ, having finished the parable, made an application of it to the persons for whose sake chiefly it was delivered, by repeating his favourite and well-known maxim, He that exalteth himself shall be abased, and he that humbleth himself shall be exalted. See on Mat 23:12.

Upon the whole, this parable teaches us several important lessons: as, that the generality of men are great strangers to themselves, and ignorant of their own characters; that they oftentimes thank God in words, while their hearts are by no means penetrated with a due sense of them; that a man may be very ready to censure others, without ever forming a thought of reforming himself; and that, in a certain sense, we may be clear of open and scandalous sins, while we are full of inward spiritual wickedness, pride, envy, malice, and hypocrisy. To conclude: by propounding this parable immediately after that of the importunate widow, our Lord has taught us, that although our prayers must be very earnest and frequent, they should always be accompanied with the deepest humility; because no disposition of mind is more proper for such weak and frail beings as men to appear with before the great God, than an absolute self-abasement. Macknight.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

18:13 And the publican, standing {e} 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.

(e) Far from the Pharisee in a lower place.

Fuente: Geneva Bible Notes

"But" introduces the striking contrast between the two individuals. The tax gatherer’s geographical distance from the Pharisee symbolized the difference. His unwillingness to lift his eyes, much less his hands, to heaven in prayer pictures his feeling of unworthiness (cf. Psa 123:1; Mar 6:41; Mar 7:34; Joh 11:41; Joh 17:1). Beating his chest expressed contrition, which he articulated in his prayer. He did not boast of his own righteousness but pled with God for mercy acknowledging his sin (cf. Psalms 51). He used God as the standard of righteousness and confessed that he fell short. He knew that his only hope was God’s mercy. The Pharisee felt no need and voiced no petition, whereas the publican felt nothing but need and voiced only petition. [Note: Ibid., 2:292.]

"This parable is really the parable of the two prayers. In those prayers appear two kinds of hearts, whose contrast is not only seen in the way they make their request, but also in the way they approach God." [Note: Bock, Luke, pp. 460-61.]

Literally the publican asked God to be propitious (Gr. hilaskomai) or satisfied. Since Jesus made propitiation (satisfaction) for the sins of humankind on the Cross no one needs to pray this prayer today. However when the tax collector prayed it propitiation through Jesus Christ’s blood was not yet available. It is, of course, permissible today to ask God to be merciful to us as sinners, but we need to remember that He has already done that through Jesus Christ. The good news of the gospel is that God is propitious (satisfied; cf. 1Jn 2:2).

"Merciful" is a translation of the ". . . Greek hilaskomai, used in the Septuagint and N.T. in connection with the mercy seat (Exo 25:17-18; Exo 25:21; Heb 9:5). An instructed Jew, the tax collector was thinking, not of mercy alone, but of the blood-sprinkled mercy seat (Lev 16:5 . . .). His prayer might be paraphrased, ’Be toward me as thou art when thou lookest upon the atoning blood.’ The Bible knows nothing of divine forgiveness apart from sacrifice . . ." [Note: The New Scofield Reference Bible, p. 1108.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)