Trusting in self

[Lk. 18:9] And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
[It is commonly said that this parable teaches humility in prayer, but the preface and conclusion show that it is indeed to show forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point, which the L-rd desired to teach. The parable shows that the righteousness in which these parties trusted was devoid of that true charity or heart-love toward G-d and man without which our characters are worthless in the sight of G-d (Proverbs 30:12,13; Isaiah 65:5; 1 Corinthians 13:1-3).]
[10] Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
[The Temple was the appointed place for Jewish prayer. To it the Jew went if near at hand, and towards it he prayed it afar off. The stated hours of prayer were 9 A.M. and 3 P.M., but men went there to pray whenever they felt like it.
Pharisee – publican -The two represents the extremes of Jewish social and religious life. See Matthew 3:7 and see Luke 3:12.]
[11] The Pharisee stood and prayed thus with himself, G-d, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
[Stood - as the Jews in prayer (Mark 11:25). This may mean that he stood alone, withdrawing from the contamination of others, but it seems rather to mean that he prayed having himself, rather than G-d, uppermost in his thoughts.G-d - To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to G-d; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks G-d that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast (Leviticus 16:29), he was not behind the most rigid, who fasted on the second and fifth days of every week, and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!
Unjust, adulterers, or even as this publican - His prayer is more a boast as to himself than an expression of worship toward G-d (Revelation 3:17,18), and he makes the sinful record of the publican a dark background on which to display the bright contrast of his own character - a character for which he was thankful, and apparently with reason.]
[12] I fast twice in the week, I give tithes of all that I possess.
[I fast twice in the week - The law appointed one fast in the year, viz.: on the Day of Atonement (Leviticus 16:29, 30), but the Pharisees fasted on Mondays and Thursdays of each week.
I give tithes of all that I get - I give the tenth part of my income. The law required that tithes be given from the corn, wine, oil, and cattle (Deuteronomy 14:22, 23), but the Pharisees took account of the humblest herbs of the garden, and gave a tenth of their mint, anise, and cummin (Matthew 23:23). Thus he confessed his virtues rather than his sins.]
[13] And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, G-d be merciful to me a sinner.
[Standing afar off - as unworthy to draw near; but that was the way to get near (Psalms 34:18, Isaiah 57:15). Remote from the Holy Place.
Would not lift up - blushing and ashamed to do so (Ezra 9:6). Psalms 123:1, 2; Psalms 40:12; Ezra 9:6.
Smote - kept smiting; for anguish (23:48), and self-reproach (Jeremiah 31:19). As if to remind himself of the stroke of G-d which he so richly deserved (Nahum 2:7; Luke 23:48).
Be merciful - "be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice (Hebrews 2:17). There may therefore, be some allusion to this here, though not likely.
A sinner - literally, "the sinner"; that is, "If ever there was one, I am he." He makes full confession of his sin without excuse or justification, and without offset of righteousness. Moreover, he petitions for no temporal blessings, but simply asks for mercy (1 Timothy 1:15).]
[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.
[Rather than the other - The meaning is, "and not the other"; for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of G-d is, in the teaching of Messiah, inscribed, as in letters of gold, over its entrance gate. And in how many different forms is it repeated (Psalms 138:6, 147:6, Luke 1:53). To be self-emptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "grace which bringeth salvation": wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness" which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones (Job 33:27, 28, Psalms 34:18, Isaiah 57:15). We are taught here, as in the parable of the prodigal son, that the penitent unrighteous are more acceptable to G-d than the righteous who make no confession of their sins. See 15:11-32.
For every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted - 14:11.
The Pharisee was an example of the first, and the publican of the second.]