Luke 18:13, commentary and pictures

The despised tax collector keeps his distance as unworthy to join other worshipers, keeps his eyes lowered in shame, beats his breast in anguish, and utters a short sincere plea for mercy as a sinner. He stands in sharp contrast to the boastful Pharisee who trusts his own goodness, recounts his devotion, and despises others, while the publican claims no merit and compares himself with no one. His attitude shows true conviction, self-knowledge of guilt and helplessness, and a faith that renounces self-trust to lay hold on divine power and love. He goes home forgiven and accepted rather than the Pharisee, for God hears humble reverent prayer and rejects proud self-sufficient prayer, exalting whoever humbles himself. Pardon and peace come only through Christ the Lamb of God, not by good works, fasting, or outward religious duty, and must be followed by a merciful life toward others.

Posture and Words

The tax collector takes his place at a distance, drawing apart from the other worshipers as unworthy to join in their devotions. His standing far off is humility and reverence before God, with lowered posture expressing dependence rather than self-righteousness. He approaches with a sense of sin and no claim to mercy or approval, trusting not in his own goodness.

He will not so much as lift his eyes toward heaven, keeping them lowered and scarcely daring to look up. That downcast gaze comes from shame, unworthiness, and a deep sense of sin and guilt. He does not point to his own righteousness, devotion, or prayerful life, but stands conscious of having nothing to boast of. His trembling restraint shows he is not praying to be seen by others but has business with God alone.

He beats upon his breast in bitter anguish, self-abhorrence, and humble contrition. He bows his head and throws himself upon mercy, seeking pardon and peace from the holy heart-searching God who reads the secrets of the heart. His case feels so desperate that no angel can help him, with no merit to commend him and no claim upon mercy and grace though he must have them.

His words are short, sincere, and passionate, saying only what he means and speaking the want of his heart. Feeling himself a sinner, polluted and having transgressed, his great need breaks out in a simple, earnest desire for mercy as his only hope, plea, and desire. That brief cry, uttered with sincerity when there is nothing more to add, expresses the awakened sinner's desire to become God's child and asks as one would ask an earthly friend for a favor and expect it to be granted. One holy desire of this kind outweighs flowery words and eloquent repetitions that do not express the true sentiments of the heart. The same desperate appeal is echoed in the anguished, humble plea for the Lord to have mercy.

His posture expresses utter self-despair and intense suffering under conviction. He is bowed before the Lord nearly all night in groaning, trembling, and indescribable agony, falling on his face and daring not to look up. He bows his face to the ground in shame and unworthiness, pleading in secret through long hours as one crushed by guilt and fear of punishment. He feels wretched, hopeless in himself, without God or hope, brought nearly to despair, dreading to meet death unsaved and unsure how his case will turn as he looks forward to judgment and onward to eternity. That broken, humble cry comes from such great suffering that it can waste flesh and strength and make friends think of decline, while he keeps his suffering hidden and envies those who know acceptance with God.

Pharisee and Publican Contrast

The parable belongs to those who trust in their own righteousness, feel righteous and meritorious, and despise others, given to warn and rebuke that self-righteous spirit as offensive to God. It was given for the benefit of believers to guard against self-conceit and contempt for others, for self-exaltation leads to abasement while humility is exalted. The comparison of one's own work with another's stands exposed in it, warning against a self-satisfied religious spirit.
The Pharisee's prayer stands in sharp contrast as boastful, self-sufficient and self-satisfied, exalting himself and recounting his good deeds. He virtually gives thanks that he is not as other men, enumerating his devotion and prayerful life. His prayer is offered in self-praise and contempt for sinners, to be seen by men, and God does not hear prayers offered in human superiority. One truly blessed never tells God of devotion and what has been done, and words of self-praise should never be spoken in prayer. Such profession hears Christ's sayings but does them not, and crafty overreaching in business is evil fruit that disgusts unbelievers and proves falling short of the perfect and entire obedience God's law requires.
The publican by contrast does not compare himself with others, does not point to his own righteousness or recount good deeds, and claims no merit, goodness, worth, or right to mercy and approval. He knows he has transgressed against God and is sinful and polluted, overwhelmed with guilt as if alone in God's presence, with pardon and peace as his only desire and mercy as his only plea. He approaches aware of his own nothingness, conscious of guilt and unable even to look toward heaven, believing he has no claim upon God. He expects no pity from contemptuous onlookers, yet forgiveness is received by those who recognize need rather than trust their own holiness.
God values a contrite spirit rather than rank, talent, education, position, or outward religious appearance. Human praise and much good work do not recommend to favor, for God's judgment is totally different from human judgment. Christ gave the parable to lift up the fallen and show how Heaven regards such humility in contrast to the proud, pretentious boaster who thinks himself important and esteems himself righteous. The humble sinner who feels true need, knows himself a sinner, and longs for greater nearness to God has more discernment of heavenly things than the self-confident, and abiding in Christ is found of value with God, made more precious than fine gold. Seeing self as God sees means thinking little of self and much of sin rather than little of sin and much of virtue, seeking mercy through soul cleansing and bruising of self, wearing Christ's yoke in meekness and lowliness of heart, even through the valley of humiliation.
The opposite spirit is self-sufficiency and feeling righteous with all acts meritorious while far from the right spirit toward God and brethren. It shows itself in wanting to be first, cherished self-esteem, criticism of others for not being first, envy, jealousy, suspicion, fault-finding, and false witness. It turns everything said or done, even under special divine direction, into a wrong way, viewing things in perverted light under strong temptation. Suspicion comes from the critic's own mind, pleasing the enemy by criticism and making a man an offender for a word where often there is no actual sin. It breaks unity and sweet fellowship, feels disgust toward one who crosses its track, draws confiding ones to share its feelings, works secret retaliation, creates disaffection and disunion and plants seeds of jealousy while claiming firm belief in the truth. Striving for superiority brings this sin and strengthens pride and hardness of heart rather than trusting the heart humbly before God, and Pharisaic zeal with unbending severity is not of Christ, kindness, mercy and love being preferable. Greater light and knowledge lay increased accountability not only to profess truth but to practice it by following Jesus, and without constantly elevating and becoming more spiritually minded, profession without doing God's will becomes like the Pharisee rather than the humble publican.

Repentance Confession and Faith

The publican's cry is the prayer of one who knows himself to be wicked, guilty, polluted, spiritually poor and sick, and in danger of perishing without help. He is unable to save himself or to do anything righteous without the Holy Spirit working in him, and he senses nothing good in himself. His guilt and shame bring him before God asking for mercy, and because his heart is open the Holy Spirit can work to convict him, make him penitent, and free him from the power of sin. To know the real condition creates felt need of Christ's help, to understand the danger drives flight to the refuge, and to feel the pain of wounds creates desire for healing. Recognizing sin and need for pardon in this way is necessary to turn from wrongdoing and receive Christ's righteousness, and God's grace helps the humble to discern defects of character.

True repentance humbly acknowledges personal guilt without excuse, hypocrisy, or self-justification, taking responsibility for sin. It thinks little of self and much of sin rather than little of sin and much of virtue, seeking mercy through soul-cleansing and bruising of self. Jesus pleads His blood for the repentant soul who thus acknowledges guilt, and such are justified.

Beholding Christ and His matchless love takes the eyes off self and wonderfully lessens self-righteous ideas and high estimates of ability, value, and goodness. In His presence the sinner confesses sinfulness and asks for sin to be taken away, feeling great spiritual need and poverty of spirit. That felt need makes the soul open for the Holy Spirit to convict, pardon, free from sin's power, and heal, for Christ came to heal the broken-hearted, deliver the captive, enlighten the blind, and set free the bruised. In contrast, pride and self-exaltation close the heart so there is no room for Jesus, and self-righteous armor shuts out the Holy Spirit and His blessings to the meek and lowly. Christ first makes penitent through the Holy Spirit all whom He pardons, and those who feel this need appreciate the help only Christ gives as the Lamb of God who takes away the world's sin.

The prayer was heard because it expressed dependence reaching out to lay hold on God's almighty power, Omnipotence, love, and infinite help. To the publican self appeared as nothing but shame, with no claim to worth, goodness, or merit, and all who seek God must see self in the same way. His faith renounced all self-trust and self-dependence, reaching out by faith for divine help to make peace with God. True faith and prayer are inseparable means by which the needy seek God, lay hold of His love, and seek peace with Him, and outward religious observances cannot replace this simple faith and surrender.

Merely speaking of poverty of spirit does not make a person humble when the heart remains proud and self-righteous. True humility is self-abasement of the soul on account of sin, when the soul has the most distinct views of Jesus and His matchless love. It recognizes the inferiority mortals are subject to and utter and entire dependence upon God, not a mistaken sense of inferiority from a false standard.

Justification Mercy and Pardon

The publican went down to his house justified rather than the Pharisee, because forgiveness is received by those who recognize their need rather than by those who trust their own holiness. Drawing apart as unworthy to unite in devotion, standing afar off and refusing to lift so much as his eyes to heaven while smiting his breast in bitter anguish and self-abhorrence, he felt he had transgressed against God and was sinful and polluted. He expected no pity from contemptuous onlookers, claimed no merit to commend him, made no comparison with others and recounted no goodness, but stood as if alone in God's presence in utter self-despair with pardon and peace as his only desire and mercy as his only plea. His humble prayer, unlike the self-righteous and self-satisfied prayer, led to his being justified and blessed.

Everyone who exalts himself shall be abased, and he who humbles himself before God shall be exalted. Humility before God makes a person ready to learn from the great Teacher, while self-conceit, self-righteousness, trust in own goodness, and despising others lead to abasement. True righteousness does not produce self-conceit or contempt for others. His humble cry moves the Lord's pity and is heard and accepted, while the boasting prayer that enumerates good deeds, devotion and prayerful life is not regarded and is rejected. God values a contrite spirit rather than rank, talent, education, position, or outward religious appearance, and He hears humble, reverent, solemn prayer but will not hear proud, self-sufficient prayer offered in self-praise and contempt for sinners.

Pardon, peace, rest, and cleansing from sin come only through Christ, the Lamb of God who takes away the world's sin. Longing for Christ's righteousness turns the heart from seeking the highest place to confessing sin and asking for mercy, and such confession brings the sinner before God where, through Christ's intercession and the pleading of His blood for the repentant soul, there is forgiveness, pardon, and rest. Those convicted by the Holy Spirit recognize their deeds are mixed with selfishness and sin, humbly acknowledge personal guilt without excuse, hypocrisy, or self-justification and take responsibility for sin, and Christ pardons them and makes them penitent and blessed. The sinner who feels unworthy and humbly asks for mercy is nearer to God than one who confidently claims holiness. His standing before God is measured not by feeling but by the truth of his humble appeal. Jesus receives the plea of a penitent sinner, however lowly, outcast, despised, or defiled, with pity and forgiveness, in contrast to those who trust their own worth, feel no need of a Saviour, stand apart in self-esteem and look down on others.

True Versus False Holiness

True holiness in this verse is relying alone on the blood and merits of the crucified and risen Saviour, confessing daily as a sinner in need of divine grace with mercy through the atoning blood as the only plea for salvation through Christ alone. Pharisaical righteousness springs not from Christ but has its foundation in self alone, trusting good works, wonderful impressions, and meritorious acts to earn salvation and buy heaven, which is false and not the way to heaven. Self-imposed rigorous fasting that God has nothing to do with does not sustain, and true godliness is Christ's righteousness received by the sinner who confesses need of mercy, exalting God and His grace while rejecting Phariseeism and self-exaltation. Refusing Satan's temptation to trust in one's own good deeds is done by standing fast on the word of God with "It is written."

Fasting and prayer become abominable when practiced in a self-justifying spirit, and outward acts of humiliation or religious duty cannot make anyone righteous or earn entrance into heaven. Christ's offering is sufficient for all who believe, in contrast to self-righteousness that trusts itself. Seeking God's blessing requires coming humbly and contritely without relying on self-righteousness or making a show, and when people do their part in this way God's promise of blessing does not fail.

False claims to sanctification stand with the Pharisee and not the publican, professing holiness on the basis of feelings and past emotions with many words saying God leads, God teaches, and I am living without sin. Such ones lay aside reason and judgment, will bear no contradiction, stubbornly insist on their own holiness, yet bear no precious fruit as proof, deluding their own souls and leading astray many who earnestly desire to conform to the will of God. They manifest a dark spirit altogether unlike Christ, the only true pattern, being exalted in their own opinion, just in their own eyes, pointing to their own righteousness, prayerful life and devotion, and depending on their own merits for salvation. That hard, self-righteous spirit has no union with the meek spirit of Christ, and thinking that past leading and instruction from God means no need to learn and receive instruction from others is self-righteous deception that despises instruction, leaves the deceived about themselves to their own ways.

Christ manifests Himself to those who are meek and lowly of heart, and humility with daily confession of sin and need of divine grace is the only safe position to enter heaven. This means seeing self as God sees, thinking little of self and much of sin rather than little of sin and much of virtue, and seeking mercy through soul cleansing and bruising of self, with meekness and lowliness of heart, wearing Christ's yoke, and beholding Christ giving the proper estimate of self even through the valley of humiliation. Pride that spreads virtues before God, whose eye reads the intents and purposes of the soul, is rebuked and brings a fatal spell that makes deaf and blind to compassion, mercy, and truth, for human praise and much good work do not recommend to God's favor because God's judgment is totally different from human judgment. Those who are spiritually proud must seek the Lord as sinners, humbling themselves before God, otherwise they will fail to develop Christian character, slumber on in imperfections in darkness, and be lost to the second death.

Greater light and greater knowledge of the truth lay on increased accountability not only to profess the truth but to practice it by following Jesus as the light of the world, with constant elevating and becoming more spiritually minded. The Pharisee prayed and talked in a boastful, self-righteous manner, exalting himself, recounting his good deeds, and virtually thanking God that he was not as other men. Profession without doing the will of God becomes like that Pharisee rather than the humble publican, making a profession of hearing the sayings of Christ but doing them not. Such evil fruits as crafty overreaching in business dealings disgust unbelievers and prove falling short of the perfect and entire obedience the law of God requires.

Prayer and Daily Living

The verse teaches how to pray, for humility in prayer is answered and blessed while self-righteousness is left unblessed. The trembling worshiper scarcely dares to lift his eyes, having business with God alone rather than praying to be seen, seeking pardon and peace before the holy heart-searching God who reads the secrets of the heart. He recounts no good deeds and speaks no self-praise, feeling his case so desperate that no angel can help him, with no claim upon mercy and grace though he must have them, in a solemn moment looking toward judgment and eternity, bowing his head, beating his breast, and throwing himself upon the mercy of a sin-pardoning Saviour. His prayer is the prayer of faith in contrast to the prayer of form, for as a sincere, devoted worshiper his words speak the want of his heart and say only what he means, breaking out in passionate, simple desire as one would ask an earthly friend for a favor and expect it to be granted, so that one holy desire outweighs flowery words and eloquent repetitions that do not express the true sentiments of the heart. True humility is self-abasement of the soul on account of sin when the soul has the most distinct views of Jesus and His matchless love, recognizing the inferiority mortals are subject to and utter and entire dependence upon God, not a mistaken sense of inferiority from a false standard. God hears humble, reverent prayer and will not hear proud, self-sufficient prayer that comes with little reverence and human superiority, praising and adoring self while despising those regarded as sinners. He even delays answering the prayers of His obedient children so they will not give up in discouragement but will search their own hearts carefully and with humility, considering prayer a solemn thing, watching unto prayer, and speaking and acting in harmony with their prayers. If speech has been used to hurt and discourage and bruise saint or sinner, the wrong must be put right and the poisonous sting removed, and soul and tongue and words brought to the altar to glorify God as a trespass offering, and then He will accept the offering.

To pray like the publican is to wrench away from self-righteousness entrenched as a fortress and anchored like a rock, where while a man stays neither God nor man can do anything for him. It is to feel the burden of one's own case, come to the point, surrender to God, seek the Lord, wrestle in supplication till victory is gained, and grasp the promises by faith. It takes experience in seeking God to do this, for without it a man does not know how to seek or surrender, does not free his soul, and is left enshrouded in dense darkness. The seeker must come humbly and contritely, without relying on self-righteousness or making a show, and when people do their part in this way God's promise of blessing does not fail.

The short cry for mercy, said with sincerity with nothing more to add, puts a person on the side of Christ. It means laying aside dignity and social position, openly admitting the mistake of neglecting God, and starting before one's children as a learner in the school of Christ, beginning as a family to live for God with reading and prayer. Though humiliating, this sincere identification brings the light and love of God into the heart as rays from the throne and puts music in the soul. By becoming learners parents become teachers who lead their children along, since little children have clear minds and quickly recognize truth and purity, and a softened and subdued heart is needed to come to Christ and help lead children to Him.

Asking God for mercy calls for a life that extends compassion to others. God watches whether the person who asks for mercy and receives His gifts and forgiveness will show compassion to those around them and to people in need. Such mercy toward others is evidence of connection with God.

The cry expresses the desire of the awakened, troubled sinner, whose conscience is stirred by continued wrongdoing, to become God's child and find deliverance and peace in Jesus. The penitent who longs for help and acceptance and pleads, Lord, be merciful to me a sinner, is to be assured that there is hope in Jesus. When a sinner cries for mercy in this way the soul should be directed to Jesus, the sin-pardoning Saviour, as a refuge who offers refuge and rest to all.

The opposite spirit of Pharisaism, holding to self-sufficiency and self-exaltation and trusting in one's own good deeds and wonderful impressions, excludes Christ from the thoughts, shuts out blessing, and places a barrier between the sinner and the Saviour. The only safe position is to confess oneself a sinner daily needing divine grace, with mercy through the atoning blood of Christ as the only plea for salvation through Christ alone. The remedy is to reject Phariseeism and self-exaltation to exalt God and His grace, relinquish high estimates of self, humble the heart before God, cast oneself wholly on the mercy of Christ, and stand fast on the word of God with It is written against Satan's temptation.