SEV Biblia, Chapter 18:13
Mas el publicano estando lejos no quería ni aun alzar los ojos al cielo, sino que hería su pecho, diciendo: Dios, s propicio a mí, pecador.
Clarke's Bible Commentary - Luke 18:13
Verse 13. The publican, standing afar off] Not because he was a heathen, and dared not approach the holy place; (for it is likely he was a Jew;) but because he was a true penitent, and felt himself utterly unworthy to appear before God. Would not lift up-his eyes] Holding down the head, with the eyes fixed upon the earth, was, 1. A sign of deep distress. 2. Of a consciousness and confession of guilt. And, 3. It was the very posture that the Jewish rabbins required in those who prayed to God. See Ezra ix. 6; and Mishna, in Berachoth, chap. v.; and Kypke's note here. So the Pharisee appears to have forgotten one of his own precepts.
But smote upon his breast] Smiting the breast was a token of excessive grief, commonly practised in all nations. It seems to intimate a desire, in the penitent, to punish that heart through the evil propensities of which the sin deplored had been committed. It is still used among the Roman Catholics in their general confessions.
God be merciful to me] ilasqhti moi-Be propitious toward me through sacrifice-or, let an atonement be made for me. I am a sinner, and cannot be saved but in this way. The Greek word ilaskw, or ilaskomai, often signifies to make expiation for sin; and is used by the Septuagint, Psa. lxv. 4; lxxviii. 38; lxxix. 9, for rpk kipper, he made an atonement. So ilasmov a propitiation, is used by the same, for hafj chataah, a sacrifice for sin, Ezek. xliv. 27; and ilasthrion, the mercy seat, is, in the above version, the translation of trpk kapporeth, the lid of the ark of the covenant, on and before which the blood of the expiatory victim was sprinkled, on the great day of atonement. The verb is used in exactly the same sense by the best Greek writers. The following from Herodotus, lib. i. p. 19, edit. Gale, is full in point. qusihsi megalhsi ton en delfoisi qeon ilasketo, Croesus appeased, or made an atonement to, the Delphic god by immense sacrifices. We see then, at once, the reason why our blessed Lord said that the tax-gatherer went down to his house justified rather than the other:-he sought for mercy through an atonement for sin, which was the only way in which God had from the beginning purposed to save sinners. As the Pharisee depended on his doing no harm, and observing the ordinances of religion for his acceptance with God, according to the economy of grace and justice, he must be rejected: for as all had sinned and come short of the glory of God, and no man could make an atonement for his sins, so he who did not take refuge in that which God's mercy had provided must be excluded from the kingdom of heaven.
This was no new doctrine: it was the doctrine publicly and solemnly preached by every sacrifice offered under the Jewish law. Without shedding of blood there is no remission, was the loud and constant cry of the whole Mosaic economy. From this we may see what it is to have a righteousness superior to that of the scribes and Pharisees. We must humble ourselves before God, which they did not: we must take refuge in the blood of the cross, which they would not; and be meek and humble of heart, which they were not.
Many suppose that the Pharisees thought they could acquire righteousness of themselves, independently of God, and that they did not depend on him for grace or power: but let us not make them worse than they were-for this is disclaimed by the Pharisee in the text, who attributes all the good he had to God: O God, I thank thee, that I am not as others-it is thou who hast made me to differ. But this was not sufficient: restraining grace must not be put in the place of the great atonement. Guilt he had contracted-and this guilt must be blotted out; and that there was no way of doing this, but through an atonement, the whole Jewish law declared. See the note on Matt. v. 20.
John Gill's Bible Commentary
Ver. 13. And the publican standing afar off , etc.] Not at the outermost porch, or at the door: for a man might not fix his place at the door of the synagogue, but, qyjry , he must go afar off, the space of two doors, and then pray f593 ; it may be in the court of the Gentiles, when the Pharisee was in the court of the Israelites; at least he was afar off from him: and indeed, those who came to humble themselves before the Lord, and confess their sins, were obliged to stand at the distance of four cubits one from another, that one might not hear the prayers and confessions of the other f594 : and it might be, that this poor man might stand at a greater distance than was required, that he might not displease the Pharisee, who, he knew, would resent it, should he stand near him; or rather this was done, to testify the sense he had of his state and condition, and of his unworthiness; as that he was afar off from God, and unworthy to draw nigh unto him, and deserved to be kept at a distance from him for ever. So it is said of the Israelites, that they trembled at Mount Sinai, and stood afar off, twntwn[ twrwhl , to show their humility: and under a work of the law, and under such a like dispensation was this publican; and therefore would not so much as lift up his eyes unto heaven : and which, as it was an humble posture he stood in, agrees with the rules the Jews give f596 ; the order (or posture) of the body, how is it? when a man stands in prayer he ought to set his feet one by the side of the other, and fix his eyes, hjml , below, as if he looked to the earth; and his heart must be open above, as if he stood in the heavens; and lay his hands upon his heart, putting the right hand over the left; and must stand as a servant before his master, with trembling, and fear, and dread, and may not put his hands upon his loins.
And agreeably to this, it is elsewhere said, he that prays, ought to fix his eyes below, and his heart above.
And the Jews used to look downward, or shut their eyes, for the sake of attention in prayer; and it was even forbidden them to open their eyes to look upon the wall f598 . This showed in the publican, that the guilt of his sins lay heavy on him; that he could not look up; that shame filled him with blushing; that sorrow caused his countenance to fall; and that fear of divine wrath, and displeasure, possessed him; and that he looked upon himself as unworthy of the smiles of heaven, but smote upon his breast : pointing at the fountain of his sin; expressing by this action, his sorrow, and repentance for it; and an aversion and abhorrence of himself on account of it, joined with indignation and revenge; and he did this to arouse and stir up all the powers and faculties of his soul, to call upon God. The Persic version renders it, he fell on his knees, and beat the earth with his head; taking a sort of revenge on himself for sin: saying, God be merciful to me a sinner . This is his prayer; a short, but a very full one, and greatly different from that of the Pharisee: in which is a confession that he was a sinner; a sinner in Adam, who had derived a sinful nature from him, being conceived and born in sin; and a sinner by practice, having committed many actual transgressions, attended with aggravating circumstances; a guilty and filthy sinner, a notorious one, deserving of the wrath of God, and the lowest hell: he speaks of himself, as if he was the only sinner in the world; at least, as if there was none like him: and there is in this prayer also a petition; and the object it is put up to, is God, against whom he had sinned; with whom there is mercy and forgiveness; and who only can forgive sin; and who has promised that he will: and has proclaimed his name, a God, pardoning iniquity, transgression, and sin; and has given instances of his forgiving grace and mercy; and therefore the publican was right in addressing him by confession: the petition he makes to him is, to be merciful, or propitious to him; that is, to show mercy to him, through the propitiary sacrifice of the Messiah, which was typified by the sacrifices under the law: the first thing a sensible sinner wants, is an application of pardoning grace and mercy; and forgiveness springs from mercy; and because the mercy of God is free and abundant, therefore pardon is so: but this is not to be expected from an absolute God, or God out of Christ. God is only propitious in Christ: hence it may be observed, that God pardons none but those to whom he is propitious in his Son; and that he forgives sin upon the foot of a reconciliation, and satisfaction made to his law, and justice, and so pardon is an act of justice, as well as of mercy; and that there is no pardoning mercy but through Christ. The Arabic version renders it, spare me, because I am a sinner; (see Psalm 25:11).
Matthew Henry Commentary
Verses 9-14 - This parable was to convince some who trusted in themselves that the were righteous, and despised others. God sees with what disposition an design we come to him in holy ordinances. What the Pharisee said, show that he trusted to himself that he was righteous. We may suppose he wa free from gross and scandalous sins. All this was very well an 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 ow 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; an 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, an not the self-righteous, are justified before God.
Greek Textus Receptus
και 2532 CONJ ο 3588 T-NSM τελωνης 5057 N-NSM μακροθεν 3113 ADV εστως 2476 5761 V-RAP-NSM ουκ 3756 PRT-N ηθελεν 2309 5707 V-IAI-3S ουδε 3761 ADV τους 3588 T-APM οφθαλμους 3788 N-APM εις 1519 PREP τον 3588 T-ASM ουρανον 3772 N-ASM επαραι 1869 5658 V-AAN αλλ 235 CONJ ετυπτεν 5180 5707 V-IAI-3S εις 1519 PREP το 3588 T-ASN στηθος 4738 N-ASN αυτου 846 P-GSM λεγων 3004 5723 V-PAP-NSM ο 3588 T-NSM θεος 2316 N-NSM ιλασθητι 2433 5682 V-APM-2S μοι 3427 P-1DS τω 3588 T-DSM αμαρτωλω 268 A-DSM
Vincent's NT Word Studies
13. Standing (estwv). In a timid attitude: merely standing, not posturing as the Pharisee. See on ver. 11.Afar off. Some explain, from the sanctuary; others, from the Pharisee. Lift up his eyes. As worshippers ordinarily.
Be merciful (ilasqhti). Lit., be propitiated.
A sinner (tw amartwlw). With the definite article, "the sinner." "He thinks about no other man" (Bengel).
15-17. Compare Matt. xix. 13-15; Mark x. 13-16.
Robertson's NT Word Studies
18:13 {Standing afar off} (makroqen hestws). Second perfect active participle of histemi, intransitive like staqeis above. But no ostentation as with the Pharisee in verse #11. At a distance from the Pharisee, not from the sanctuary. {Would not lift} (ouk eqelen oude eparai). Negatives (double) imperfect of {qelw}, was not willing even to lift up, refused to lift (eparai, first aorist active infinitive of the liquid compound verb, ep-air"). Smote (etupte). Imperfect active of tuptw, old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God. {Be merciful} (hilasqeti). First aorist passive imperative of hilaskomai, an old verb, found also in LXX and inscriptions (exhilaskomai, Deissmann, _Bible Studies_, p. 224). {A sinner} (twi hamartwlwi). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.
