(14) This man went down to his house, justified rather than the other.--The Greek participle is in the perfect, implying a completed and abiding justification. There is something suggestive in the fact that the "house" is made the test in each case. Home-life is the test of the reality and acceptableness of our worship. The Pharisee, in spite of his self-fratulation, betrayed a conscience ill at ease by irritability, harshness, sitting in judgment upon others. The publican, not in spite of his self-condemnation, but by reason of it, went home with a new sense of peace, showing itself in a new gentleness and cheerfulness.

For every one that exalteth himself.--Comp. Note on Luke 14:11. What had there been said, in its bearing on man's outward life, and as shown by the judgment of men, is here transferred, the law remaining the same, to the higher regions of the spiritual life and to God's judgment. In both cases there is a needless variation in the English version, the Greek giving the same verb for both "abased" and "humbleth."

The lessons of the parable force themselves upon every reader. The spirit of religious egotism, however, is not easily exorcised, and we need, perhaps, to be reminded that the temper of the Pharisee may learn to veil itself in the language of the publican, men confessing that they are "miserable sinners," and resting, with a secret self-satisfaction in the confession; or that, conversely, the publican--i.e., the openly non-religious man--may cease to smite upon his breast, and may come to give God thanks that he is not as the Pharisee.

Verse 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. And the publican was right; there was mercy even for him, all sin-stained though he was. The words with which the Lord closes his teaching are full of comfort. That prayer he tells us was heard and granted. The "I tell you" of Jesus here means, as Stier well puts it, "I tell you, for I know, I have seen, I have heard all this in many such a case, and in many such prayers." With this example of prayer favourably heard, there is surely no sin-burthened soul on earth who may not take courage in seeking God's face. One great object of this parable, we may believe, was to suggest some such thoughts, to embolden sorrowful, heart-broken sinners simply to go to God, trusting in his great pitying love. It should not be forgotten that the publican's prayer was heard in the temple; a silent approval seems given to his having thus sought out the appointed consecrated place of prayer.

18:9-14 This parable was to convince some who trusted in themselves that they were righteous, and despised others. God sees with what disposition and design we come to him in holy ordinances. What the Pharisee said, shows that he trusted to himself that he was righteous. We may suppose he was free from gross and scandalous sins. All this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee, yet he was not accepted; and why not? He went up to the temple to pray, but was full of himself and his own goodness; the favour and grace of God he did not think worth asking. Let us beware of presenting proud devotions to the Lord, and of despising others. The publican's address to God was full of humility, and of repentance for sin, and desire toward God. His prayer was short, but to the purpose; God be merciful to me a sinner. Blessed be God, that we have this short prayer upon record, as an answered prayer; and that we are sure that he who prayed it, went to his house justified; for so shall we be, if we pray it, as he did, through Jesus Christ. He owned himself a sinner by nature, by practice, guilty before God. He had no dependence but upon the mercy of God; upon that alone he relied. And God's glory is to resist the proud, and give grace to the humble. Justification is of God in Christ; therefore the self-condemned, and not the self-righteous, are justified before God.I tell you that this man,.... The publican that so freely owned himself to be a sinner, and by his carriage acknowledged he was unworthy of any favour; and who was treated with so much contempt by the Pharisee:

went down to his house; from the temple which was built on a mountain,

justified, rather than the other: accounted as a righteous person in the sight of God; justified from all his sins, and accepted by him, when the other was abhorred and neglected. The Syriac and Persic versions, and so Beza's most ancient copy, read, "than the Pharisee", who had such an high opinion of himself, and despised others: not that the Pharisee was justified at all, when the publican really was; but the sense is, that if judgment had been to have been made, and sentence passed according to the then conduct and behaviour of both parties, the publican had greatly the advantage, in the sight of God; an humble demeanour being well pleasing and acceptable to him, when pride, and arrogance, boasting of, and trusting in a man's own righteousness, are abhorred by him;

for every one that exalteth himself, shall be abased, and he that humbleth himself, shall be exalted. This was a proverbial expression, often mentioned by Christ on different occasions, and frequently used by the Jews; See Gill on Matthew 23:12 to which may be added the following passages;

"whoever is of a haughty spirit, at last shall be made low (y).''

And again,

"whosoever humbleth himself, the holy blessed God will lift him up (z).''

(y) T. Bab. Sota, fol. 5. 1.((z) Zohar in Lev. fol. 39. 1.