SEV Biblia, Chapter 18:14
Os digo que éste descendió a su casa más justificado que el otro; porque cualquiera que se ensalza, será humillado; y el que se humilla, será ensalzado.
Clarke's Bible Commentary - Luke 18:14
Verse 14. Went doom to his house justified] His sin blotted out; and himself accepted. Rather than the other] h ekeinov: that is, the other was not accepted, because he exalted himself-he made use of the mercies which he acknowledged he owed to God, to make claims on the Divine approbation, and to monopolize the salvation of the Most High! He was abased, because he vainly trusted that he was righteous, and depended on what he had been enabled to do, and looked not for a change of heart, nor for reconciliation to God. It is a strange perversion of the human mind, to attempt to make God our debtor by the very blessings which his mere mercy has conferred upon us! It was a maxim among the Jews, that whoever brought a sacrifice to the temple returned justified. But our Lord shows that this depended on the state of mind-if they were not humbled under a sense of sin, they were not justified, though they had even offered a sacrifice.
John Gill's Bible Commentary
Ver. 14. I tell you that this man , etc.] 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 f599 .”
And again, “whosoever humbleth himself, the holy blessed God will lift him up f600 .”
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
λεγω 3004 5719 V-PAI-1S υμιν 5213 P-2DP κατεβη 2597 5627 V-2AAI-3S ουτος 3778 D-NSM δεδικαιωμενος 1344 5772 V-RPP-NSM εις 1519 PREP τον 3588 T-ASM οικον 3624 N-ASM αυτου 846 P-GSM η 2228 PRT εκεινος 1565 D-NSM οτι 3754 CONJ πας 3956 A-NSM ο 3588 T-NSM υψων 5312 5723 V-PAP-NSM εαυτον 1438 F-3ASM ταπεινωθησεται 5013 5701 V-FPI-3S ο 3588 T-NSM δε 1161 CONJ ταπεινων 5013 5723 V-PAP-NSM εαυτον 1438 F-3ASM υψωθησεται 5312 5701 V-FPI-3S
Robertson's NT Word Studies
18:14 { this man} (houtos). this despised publican referred to contemptuously in verse #11 as " this " (houtos) publican. {Rather than the other} (par' ekeinon). In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle dedikaiomenos. {For} (hoti). this moral maxim Christ had already used in #14:11. Plummer pertinently asks: "Why is it assumed that Jesus did not repeat his sayings?"
