Luke 18:10

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

Then, in the case of the publican, who ex celled the Pharisee in prayer,

Since, then, He who judges will also Himself be the avenger, He proved that the Creator is on that account the specially good God, whom He represented as the avenger of His own elect, who cry day and night to Him, And yet, when He introduces to our view the Creator's temple, and describes two men worshipping therein with diverse feelings-the Pharisee in pride, the publican in humility-and shows us how they accordingly went down to their homes, one rejected, the other justified, He surely, by thus teaching us the proper discipline of prayer, has determined that that God must be prayed to from whom men were to receive this discipline of prayer-whether condemnatory of pride, or justifying in humility.

And let not the worshipper, beloved brethren, be ignorant in what manner the publican prayed with the Pharisee in the temple. Not with eyes lifted up boldly to heaven, nor with hands proudly raised; but beating his breast, and testifying to the sins shut up within, he implored the help of the divine mercy. And while the Pharisee was pleased with himself, this man who thus asked, the rather deserved to be sanctified, since he placed the hope of salvation not in the confidence of his innocence, because there is none who is innocent; but confessing his sinfulness he humbly prayed, and He who pardons the humble heard the petitioner. And these things the Lord records in His Gospel, saying, "Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood, and prayed thus with himself: God, I thank Thee that I am not as other men are, unjust, extortioners, adulterers, even as this publican. I fast twice in the week, I give tithes of all that I possess. But the publican stood afar off, and would not so much as lift up his eyes unto heaven, but smote upon his breast, saying, God, be merciful to me a sinner. I say unto you, this man went down to his house justified rather than the Pharisee: for every one that exalteth himself shall be abased; and whosoever humbleth himself shall be exalted."

In the case of that Pharisee who was praying, the things he said were true. Since he was saying them out of pride and the tax collector was telling his sins with humility, the confession of sins of the last was more pleasing to God than the acknowledgment of the almsgiving of the first. It is more difficult to confess one’s sins than one’s righteousness. God looks on the one who carries a heavy burden. The tax collector therefore appeared to him to have had more to bear than the Pharisee had. He went down more justified than the Pharisee did, only because of the fact he was humble. If this Pharisee had been sinful, his prayer would have added iniquity to iniquity, but the Lord purified the tax collector of his iniquity. If just by praying, the Pharisee’s prayer provoked God’s wrath, then as a result of that provocation, the prayer of the tax collector proved all the more potent.

(in Esai. c. 2.) "He prayed with himself," that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank thee.

(ubi sup.) The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling himself.

(in Esai 2. 12.) In like manner it is possible to be honourably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble; a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.

(Hom. 2. de Pœn.) To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. (Hom. 3. in Matt.). To give thanks is not to heap reproaches on others. When thou returnest thanks to God, let Him be all in all to thee. Turn not thy thoughts to men, nor condemn thy neighbour.

He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of; for as our well-doing makes the name of God to be glorified, so our sins cause it to be blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immoveable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly.

He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against thee every door of access to God.

(de Inc. Dei Nat. Hom. 5.) This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin outstrip that of righteousness, not by its own strength but by the excellence of humility combined with it, but the other is defeated not by righteousness, but by the weight and swelling of pride. For as humility by its own elasticity rises above the weight of pride, and leaping up reaches to God, so pride by its great weight easily depresses righteousness. Although therefore thou art earnest and constant in well doing, yet thinkest thou mayest boast thyself, thou art altogether devoid of the fruits of prayer. But thou that bearest a thousand loads of guilt on thy conscience, and only thinkest this thing of thyself that thou art the lowest of all men, shalt gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalteth himself shall be abased, and he that humbleth himself shall be exalted. (in Ps. 142). The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, thou wilt not despise. (Ps. 51:17.) There is also a humility arising from sorrows, as, He has humbled my life upon the earth. (Ps. 142:3.) There is a humility derived from sin, and the pride and insatiability of riches. For can any thing be more low and debased than those who grovel in riches and power, and count them great things?

(Hom. de Prof. Ev.) This inflation of pride can cast down even from heaven the man that taketh not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Paradise before the Apostles; the other entered even into the spiritual powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you add to it righteousness? It will stand by the judgment-seat of God in the midst of the angels with great boldness. Moreover if pride joined to righteousness had power to depress it, unto what a hell will it thrust men when added to sin? This I say not that we should neglect righteousness, but that we should avoid pride.

(Serm. 115.) Since faith is not a gift of the proud but of the humble, our Lord proceeds to add a parable concerning humility and against pride.

(Serm. 115.) His fault was not that he gave God thanks, but that he asked for nothing further. Because thou art full and aboundest, thou hast no need to say, Forgive us our debts. What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks? Let those hear who say, "God has made me man, I made myself righteous. O worse and more hateful than the Pharisee, who proudly called himself righteous, yet gave thanks to God that he was so.

(ut sup.) He might at least have said, "as many men;" for what does he mean by "other men," but all besides himself? "I am righteous, he says, the rest are sinners."

(ut sup.) See how he derives from the Publican near him a fresh occasion for pride. It follows, Or even as this Publican; as if he says, "I stand alone, he is one of the others."

If you look into his words, you will find that he asked nothing of God. He goes up indeed to pray, but instead of asking God, praises himself, and even insults him that asked. The Publican, on the other hand, driven by his stricken conscience afar off, is by his piety brought near.

(Serm. 115.) Why then marvel ye, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh unto him, and heard him, For the Lord is on high, yet hath he regard to the lowly. He lifted not so much as his eyes to heaven; that he might be looked upon, he looked not himself. Conscience weighed him down, hope raised him up, he smote his own breast, he exacted judgment upon himself. Therefore did the Lord spare the penitent. Thou hast heard the accusation of the proud, thou hast heard the humble confession of the accused. Hear now the sentence of the Judge; Verily I say unto you, this man went down to his house justified rather than the other.

How useful and necessary a medicine is repentance! People who remember that they are only human will readily understand this. It is written, “God resists the proud, but gives grace to the humble.” … The Pharisee was not rejoicing so much in his own clean bill of health as in comparing it with the diseases of others. He came to the doctor. It would have been more worthwhile to inform him by confession of the things that were wrong with himself instead of keeping his wounds secret and having the nerve to crow over the scars of others. It is not surprising that the tax collector went away cured, since he had not been ashamed of showing where he felt pain.

(23. Mor. c. 6.) There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have received it for their own merits; or at any rate when they boast that they have that which they have not. Or lastly, when despising others they aim at appearing singular in the possession of that which they have. And in this respect the Pharisee awards to himself especially the merit of good works.

(19. Mor. c. 21.) So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy has left defenceless.

Whoever offers to God sacrifices of praise, the rational fruits of the lips that confess his name, should be very alert for the ambushes of the evil one. Satan lies in ambush ready to catch you by surprise at the very time of thanksgiving. He will get up and accuse you before God, just as he did with your fellow Pharisee in the temple. This time, he will not be puffing you up with pride over good works, as he did with the Pharisee, but he will be making you drunk with a different kind of pride. He makes you drunk on pride in the lovely and sweet sound of your own voice, the beauty of your chants that are sweeter than honey and the honey-comb. The result is that you do not realize that these belong to God, and not to yourself.

Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law; but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.

Two men went up to the temple to pray. One a Pharisee and the other a tax collector. The tax collector, praying humbly, belongs to those members of the mentioned widow, that is, the Church, of whom it is said above: "But will not God bring about justice for His elect who cry out to Him?" The Pharisee, however, boasting of his merits, pertains to those about whom the terrible closing statement is made: "Nevertheless, when the Son of Man comes, will He find faith on the earth?"

The Lord ceaselessly purges the passion of pride in many ways. This passion, more than any other, disturbs our thoughts, and for this reason the Lord always and everywhere teaches on this subject. Here He is purging the worst form of pride. For there are many offshoots of self-love. Presumption, arrogance, and vainglory all stem from this root. But the most destructive of all these kinds of self-love is pride, for pride is contempt of God. When a man ascribes his accomplishments to himself, and not to God, this is nothing less than denial of God and opposition to Him. Therefore, like enemy to enemy, the Lord opposes this passion which is opposed to Him, and through this parable He promises to heal it. He directs this parable towards those who trust in themselves and who do not attribute everything to God, and who, as a result, despise others. He shows that when righteousness—which is marvelous in every other respect and sets a man close to God—takes pride as its companion, it casts that man into the lowest depths and makes demonic what was God-like just a short time before.
The words of the Pharisee at first resemble the words of a grateful man. For he says, God, I thank Thee. But the words that follow are full of foolishness. He does not say, “that Thou hast made me to depart from extortion and iniquities,” but Instead, “I thank Thee that I am not an extortioner or worker of iniquity.” He attributes this accomplishment to himself, as something done by his own strength. How can a man who knows that what he has, he has received from God, compare other men to himself unfavorably and judge them? Certainly, if a man believed that he had received as a gift good things that in truth belong to God, he would not despise other men. He would instead consider himself just as naked as his fellow men in regards to virtue, except that by the mercy of God his nakedness has been covered with a donated garment. The Pharisee is proud, ascribing his deeds to his own strength, and that is why he proceeds to condemn others. By saying that the Pharisee stood, the Lord indicates his haughtiness and lack of humility. In the same way that a humble-minded man is likewise humble in his demeanor, this Pharisee by his bearing displays his pride. Although it is also said of the publican that he stood, note what follows: he would not lift up so much as his eyes unto heaven, so that he was stooped in posture. But the eyes of the Pharisee, together with his heart, were lifted up to heaven in boastful exaltation. Nevertheless, the manner in which the Pharisee arranged the words of his prayer can still instruct us. First he says what he is not, and then he declares what he is. After stating, God, I thank Thee, that I am not as other men are, pointing to the failings of others, then he declares his good deeds, that he fasts twice a week and gives tithes of all that he possesses. The order of his prayer shows us that we must first refrain from wickedness, and then set our hand to virtue. One must not only turn away from evil, but also do good (Ps. 33:14). It is the same for a man who wants to draw pure water from a muddy spring: only after he has cleaned out the mud can he draw pure water.

Consider this as well: the Pharisee did not say, “I thank Thee that I am not an extortioner or an adulterer, as other men are.” He could not endure even the association of his name with such vile terms, and so he uses them in the plural, casting these terms at other men, and avoiding the singular, which might associate him with sin. Having said, I thank Thee, that I am not as other men are, by contrast he points to himself, saying, I fast twice in the Sabbath, meaning, twice in the week, for the week was called “the Sabbath,” deriving its name from the last day of the week, the day of rest. The day of rest was called Sabbat, and the week was called Sabbata, being the plural form of Sabbat. Whence it is that mian Sabatton is the first day of the week, which we call “the Lord’s Day” (Sunday). Among the Hebrews mian means the same thing as first.

There is also a more profound explanation of this parable. Against the passion of adultery, the Pharisee boasted of his fasting, for lustful desires arise from eating and drinking to excess. By restraining his body through fasting on Mondays and Thursdays, as was the practice of the Pharisees, he kept himself far from such passions. He also resisted extortion and injustice by giving tithes of all his possessions. “I am so opposed to extortion and to wronging others,” he says, “that I give alms of everything I have.” Some believe that a simple and single tithe is prescribed by the law; but those who carefully examine the law will find three forms of tithing prescribed. You may learn this from Deuteronomy if you apply yourself diligently (Dt. 12:11,17).
So much for the Pharisee. Now we turn to the publican and observe that he is the Pharisee’s exact opposite. He stood afar off, and kept himself at a great distance, not only in physical location, but in his demeanor, in his words, and by his compunction of heart. He was ashamed to lift up his eyes to heaven, for he considered his eyes unworthy of heavenly vision because they had desired to see and enjoy the good things of earth. And he smote upon his breast, striking his heart, as it were, because of its evil designs, and awakening it because it had been sleeping. The publican said no other words than, God be merciful to me a sinner. By doing this he went down to his house counted righteous, rather than the other. For every proud heart is unclean in the Lord’s eyes, and the Lord resisteth the proud but He giveth grace to the humble (Prov. 3:34, I Pet. 5:5).

But one might wonder why it is that the Pharisee is condemned for speaking a few boastful words, while Job receives a crown for speaking many such words (Job 29). The answer is that the Pharisee stood and spoke these vain words under no compulsion, and he condemned others for no reason. But with Job, his friends pressed him and bore down upon him more fiercely than did his own calamities, telling him that he was suffering these things because of his sins. Job was compelled to enumerate his good deeds, but he did so for the glory of God, and so that men would not be misled from the path of virtue. For if men came to hear that Job was suffering because what he had done was sinful, they would not act as Job had. As a result they would become haters of strangers instead of hospitable to strangers, merciless instead of merciful, and unrighteous instead of righteous; for such were the good deeds of Job. Therefore Job enumerated his virtues so that others would not be misled and harmed, and this was why he spoke as he did. Shall we not say that his words, which may seem boastful, in fact are radiant with humility? Oh that I were as in months past, he said, wherein God preserved me! (Job 29:2) Do you see that he attributes everything to God and does not judge others? Instead he is judged by his friends. But condemnation rightly falls upon the Pharisee, who attributed everything to himself and not to God, and judged others for no reason whatsoever. For every one that exalteth himself shall be humbled and condemned by God; and he that humbleth himself when he is condemned by others shall be exalted and counted righteous by God. The Lord is saying, “You, 0 Christian, be the first to tell your sins, so that you may be counted righteous.”

Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he doth to himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore despise others, He puts forth a parable, to show that righteousness, although it may bring man up to God, yet if he is clothed with pride, casts him down to hell.

It is said "standing," to denote his haughty temper. For his very posture betokens his extreme pride.

Observe the order of the Pharisee's prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are.

It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, (Sabbatho) from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own.

Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up his eyes to heaven, thinking unworthy of the heavenly vision those which had loved to gaze upon and wander after earthly things. He also smote his breast, striking it as it were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be reconciled to him, as it follows, saying, God, be merciful.

But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke these at the same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not fall away from the path of virtue.

4. The Lord demonstrates this in a parable, saying. “Two men went up into the temple to pray, the one a Pharisee, and the other a publican” (Luke 18:10). Wanting to set clearly before us the gain that comes from humility and the loss from pride, he divided into two groups all who went to the Temple, or, rather, those who went up into the Temple, who are the ones who go there to pray. This is the nature of prayer, it brings a man up from the earth into heaven and, rising above every heavenly name, height and honor, sets him before the God Who is over all (cf. Rom. 9:5). The ancient Temple was set in a high place, on a hill above the city. Once when a deadly epidemic was destroying Jerusalem, David saw the Angel of Death on this hill, stretching out his sword against the city. He went up there and built an altar to the Lord, on which he offered a sacrifice to God, and the destruction ceased (2 Sam. 24:15-25). All these things are an image of the saving ascent of the spirit during holy prayer and of the forgiveness it brings - for these things all
foreshadowed our salvation. They can also be an image of this holy church of ours, which is indeed set in a high place, in another angelic country above the world, where the great, bloodless sacrifice, acceptable to God, is offered for the forgiveness of the whole world, the destruction of death and abundance of eternal life.

5. So the Lord did not say, “Two men went to the temple”, but “went up” into the Temple. Even now there are some who come to the holy church without going up. Instead they bring down the church, the image of heaven. They come for the sake of meeting each other and talking, or to buy and sell goods, and they resemble each other, for the latter offer goods, the former words, and all receive a fair exchange. As in those days the Lord drove them completely out of the Temple saying, “My house shall be called the house of prayer; but ye have made it a den of thieves” (Matt. 21:13), so He also drove them away from their conversations as they did not really go up into the Temple at all, even if they came there every day.

6. The Pharisee and the Publican went up into the Temple, both with the aim of praying. But the Pharisee brought himself down after going up, defeating his aim by the way he prayed. Both had the same aim in going up, both went up to pray, but they prayed in opposite ways. One made the ascent broken and contrite, for he had learned from the Psalmist and Prophet that “a broken and a contrite heart, O God, thou wilt not despise” (Ps. 51:17). The Prophet says of himself, with the knowledge of experience, “I was brought low and the Lord helped me” (Ps. 116:6). But why am I talking about the Prophet, when the God of the prophets, Who for our sake became like us, humbled himself. “Wherefore”, as the Apostle says, “God hath highly exalted him” (Phil. 2:9). The Pharisee, by contrast, goes up bloated with pretensions to justify himself in the presence of God, although all our righteousness is like a filthy rag before Him (cf. Is. 64:6). He had not heard the saying, “Everyone that is proud in heart is an abomination to the Lord” (Prov. 16:5), or, “God resisteth the proud” (Prov. 3:34 LXX), or, “Woe unto them that are wise in their own eyes, and prudent in their own sight” (Isa. 5:21).
7. The two were different not only in their manner and way of praying but also in their type of prayer, for there are two kinds. Prayer is not only a matter of entreaty but also of thanksgiving. Of those who pray, one goes up to the Temple of God praising and thanking God for what he has received from him. Another asks for what he has not yet received, including, in the case of those of us who sin all the time, remission of sins. When we piously promise to offer something to God, that is not called prayer but a vow, as shown by the one who said, “Vow, and pay unto the Lord your God” (Ps. 76: 11), and the other who said, “Better is it that thou shouldest not vow, than that thou shouldest vow and not pay” (Eccles. 5:4).