Luke 18:14

Thou shalt not exalt thyself, nor give over-confidence to thy soul. Thy soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse.

The liars and the proud, too, He threatens; the former thus: "Woe to them that call bitter sweet, and sweet bitter;" and the latter: "Woe unto them that are wise in their own eyes, and prudent in their own sight." "For he that humbleth himself shall be exalted, and he that exalteth himself shall be humbled."

Confession is the beginning of glory, not the full desert of the crown; nor does it perfect our praise, but it initiates our dignity; and since it is written, "He that endureth to the end, the same shall be saved," whatever has been before the end is a step by which we ascend to the summit of salvation, not a terminus wherein the full result of the ascent is already gained. He is a confessor; but after confession his peril is greater, because the adversary is more provoked. He is a confessor; for this cause he ought the more to stand on the side of the Lord's Gospel, since he has by the Gospel attained glory from the Lord. For the Lord says, "To whom much is given, of him much shall be required; and to whom more dignity is ascribed, of him more service is exacted." Let no one perish by the example of a confessor; let no one learn injustice, let no one learn arrogance, let no one learn treachery, from the manners of a confessor. He is a confessor, let him be lowly and quiet; let him be in his doings modest with discipline, so that he who is called a confessor of Christ may imitate Christ whom he confesses. For since He says, "Whosoever exalteth himself shall be abased, and he who humbleth himself shall be exalted; " and since He Himself has been exalted by the Father, because as the Word, and the strength, and the wisdom of God the Father, He humbled Himself upon earth, how can He love arrogance, who even by His own law enjoined upon us humility, and Himself received the highest name from the Father as the reward of His humility? He is a confessor of Christ, but only so if the majesty and dignity of Christ be not afterwards blasphemed by him. Let not the tongue which has confessed Christ be evil-speaking; let it not be turbulent, let it not be heard jarring with reproaches and quarrels, let it not after words of praise, dart forth serpents' venom against the brethren and God's priests. But if one shall have subsequently been blameworthy and obnoxious; if he shall have wasted his confession by evil conversation; if he shall have stained his life by disgraceful foulness; if, finally, forsaking the Church in which he has become a confessor, and severing the concord of unity, he shall have exchanged his first faith for a subsequent unbelief, he may not flatter himself on account of his confession that he is elected to the reward of glory, when from this very fact his deserving of punishment has become the greater.

(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.

The stern Pharisee, who in his overweening pride not only boasted of himself but also discredited the tax collector in the presence of God, made his justice void by being guilty of pride. Instead of the Pharisee, the tax collector went down justified, because he had given glory to God, the holy One. He did not dare lift his eyes but sought only to plead for mercy. He accused himself by his posture, by striking his breast, and by entertaining no other motive except propitiation. Be on your guard, therefore, and bear in mind this example of severe loss sustained through arrogance. The one guilty of insolent behavior suffered the loss of his justice and forfeited his reward by his bold self-reliance. He was judged inferior to a humble man and a sinner because in his self-exaltation he did not await the judgment of God but pronounced it himself. Never place yourself above anyone, not even great sinners. Humility often saves a sinner who has committed many terrible transgressions.

Thou shalt not exalt thyself, as did the Pharisee; for "every one that exalteth himself shall be abased"

(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.

It says that the tax collector "stood afar off," not even venturing to raise up his eyes. You see him abstaining from all boldness of speech. He seems devoid of the right to speak and beaten down by the scorn of conscience. He was afraid that God would see him, since he had been careless in keeping his laws and had led an unchaste and uncontrolled life. You also see that he accuses his own depravity by his external manner. The foolish Pharisee stood there bold and broad, lifting up his eyes without a qualm, bearing witness of himself and boastful. The other feels shame for his conduct. He is afraid of his judge. He beats his breast. He confesses his offenses. He shows his illness as to the Physician, and he prays that he will have mercy. What is the result? Let us hear what the judge says. He says, "This man went down to his house justified rather than the other."

(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.

For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. Of the aforementioned people, both the proud and the humble, it can rightly be understood, just as we read elsewhere: Before destruction the heart is exalted, and before glory, it is humbled (Prov. XVI). Therefore, from the words of the arrogant Pharisee, by which he deserved to be humbled, we can also take, conversely, the form of humility by which we may be exalted, so that as he, considering both the vices of the worse and his own virtues, was lifted up to ruin, we, seeing not only our own sloth but also the virtues of the better, may be humbled to glory, that each of us may humbly and submissively implore this before himself: Almighty God, have mercy on your suppliant, because I am not like your innumerable servants, exalted by the contempt of the world, glorious by the merit of justice, angelic in the praise of chastity, nor like many of those who, after public crimes, have deserved to be devoted to you by repenting. Who also, if by your granting grace I do any good, I do not know with what end I do it or by what strictness it should be weighed by you.

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.

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.

(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.

15. What happened then'? “This man”, says the Lord, “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” (Luke 18:14). As the devil is conceit itself and pride is his own particular evil, it defeats and swallows up any human virtue with which it is mixed. Whereas humility is the virtue of the good angels, and defeats any human evil that comes upon fallen mankind. Humility is the chariot by which we ascend to God, like those clouds which are to carry up to God those who would dwell for endless ages with Him, as foretold by the Apostle: “We shall be caught up in the clouds to meet the Lord in the air: and so shall we ever be with the Lord” (I Thess. 4:17). Humility is the same as such a cloud. It is formed by repentance, releases streams of tears; brings out the worthy from among the unworthy and leads them up to unite them with God, justified by His free gift for the gratitude of their free disposition.

16. At first the Publican evilly appropriated other people’s goods; later he renounced dishonesty and by not justifying himself, was justified. The Pharisee did not lay claim to other people’s possessions, but by justifying himself he was condemned. What will befall those who do lay claim to other people’s possessions and attempt to justify themselves?

17. Let us leave them, as the Lord does, for words will not convince such people. Sometimes it happens that we humble ourselves when we pray, and we may imagine that we shall be rewarded with the same justification as the Publican. But it is not so. We must consider the fact that the Publican was despised by the Pharisee to his face, even after he had abandoned sin, and he condemned himself with contempt, not only not contradicting the Pharisee but joining in with his accusations against him.

18. When you abandon your evildoing, do not contradict those who despise or reproach you because of it. Join them in condemning yourself for what you are like and, through contrite prayer, take refuge in the forgiveness of God alone, realizing that you are a rescued publican. Many have called themselves sinners, and so do we, but dishonor tests the heart. The great Paul is far removed from pharisaic boasting, but he wrote to those in Corinth who were speaking in tongues, “I thank my God, I speak with tongues more than ye all” (1 Cor. 14:18). (He who elsewhere calls himself the off-scouring of all things, writes these words to restrain those who look down on those who did not have this gift, cf. 1 Cor. 4:13). If therefore Paul, who is far removed from pharisaic boasting, can write such words, it is also possible for someone to say the same words as the Publican and be humble in speech like him, but not to be justified as he was. To the Publican’s words must be added his renunciation of evil, his soul’s disposition, his contrition and his patience. David shows us by his actions that anyone who considers himself guilty before God and repents must believe that the reproach and contempt of others towards him is just and to be endured. After he had sinned, when he heard Shimei speaking ill of him, he said to those who wanted to retaliate, “Let him curse, because the Lord hath said unto him, Curse David” (2 Sam. 16:10). According to him, God’s forgiveness of David’s sin against him had posted the man there. Yet David was struggling at that time with a great and terrible calamity, as Absalom had just risen up in revolt against him (2 Sam. 15:7ff).

19. Leaving Jerusalem against his will and with unbearable grief, he fled as far as the foot of the Mount of Olives. There, to make the calamity worse, he met Shimei throwing stones at him, cursing him mercilessly and insulting him shamelessly (2 Sam. 16:5ff). He called him a bloodthirsty man and a criminal, as if to remind the King, to his disgrace, of the incident with Bathsheba and Uriah (2 Sam. 11:3-15). He did not stop after cursing him once or twice and throwing a few stones, and words that strike harder than stones. It says the King with all his men went on with Shimei going along the mountainside following the King, cursing him, throwing stones from the side and spattering him with mud. The King did not lack men to stop him. Abishai, his commander, unable to endure it, said to the King, “Why should this dead dog curse my lord and king? let me go over, I pray thee, and take off his head” (2 Sam. 16:9). But David restrained him and all his servants, saying to them, “Let him curse. It may be that the Lord will look on my affliction, and that the Lord will requite me good for his cursing this day” (2 Sam. 16:12).

20. The happenings which took place in those days are shown in the parable of the Publican and the Pharisee, fulfilled for ever by righteousness. If someone really accounts himself guilty of eternal punishment, he will courageously endure not just dishonor but also harm, disease and, in fact, every kind of misfortune and ill-treatment. He who shows such patience, as though in debt and guilty, is delivered by a very light condemnation, temporary and ephemeral, saved from truly grievous, unbearable and unending punishment. Sometimes he may even he delivered from dangers threatening him now, because God’s kindness begins from that point, due to his patience. Someone chastened by God said, “I will bear the chastening of the Lord, because I have sinned against him” (cf. Micah 7:9 LXX).

21. May we, chastened not by the Lord’s wrath and anger hut by His mercy, not be cast down by God’s punishment, but like the Psalmist may we be raised up at the end by the grace and love towards mankind of Our Lord Jesus Christ, to Whom be glory, might, honor and worship, together with the Father and the life-giving Spirit, now and for ever and unto the ages of ages. Amen.