I fast twice ... - This was probably the Jewish custom. The Pharisees are said to have fasted regularly on the second and fifth days of every week in private. This was "in addition" to the public days of fasting required in the law of Moses, and they, therefore, made more a matter of "merit" of it because it was voluntary.

I give tithes - A tithe means the tenth part of a thing. A tenth part of the possessions of the Jews was required for the support of the Levites, Numbers 18:21. In addition to the tithes required strictly by law, the Pharisees had tithed everything which they possessed even the smallest matters - as mint, anise, cummin, etc., Luke 11:42. It was "this," probably, on which he so particularly prided himself. As this could not be proved to be strictly "required" in the law, it had more the "appearance" of great piety, and, therefore, he particularly dwelt on it.

I possess - This may mean either all which I "have," or all which I "gain" or acquire. It is not material which meaning be considered the true one.

The religion of the Pharisee, therefore, consisted in:

1. abstaining from injustice to others; in pretending to live a harmless, innocent, and upright life; and,

2. a regular observance of all the external duties of religion.

His "fault" consisted in relying on this kind of righteousness; in not feeling and acknowledging that he was a sinner; in not seeking a religion that should dwell in the "heart" and regulate the feelings; and in making public and ostentatious professions of his own goodness. Most of all was this abominable in the sight of God, who "looks into the heart," and who sees wickedness there when the external actions may be blameless. We may learn from the case of the Pharisee:

1. That it is not the man who has the most orthodox belief that has, of course, the most piety;

2. That people may be externally moral, and not be righteous in the sight of God;

3. That they may be very exact in the external duties of religion, and even go beyond the strict letter of the law; that they may assume a great appearance of sanctity, and still be strangers to true piety; and,

4. That ostentation in religion, or a "boasting" before God of what we are and of what we have done, is abominable in his sight. This spoils everything, even if the life "should be" tolerably blameless, and if there should be real piety.

I give tithes of all that I possess - Or, of all I acquire, κτωμαι.

Raphelius has well observed, that this verb, in the present tense, signifies to acquire - in the preter, to possess: the Pharisee's meaning seems to be, "As fast as I gain any thing, I give the tenth part of it to the house of God and to the poor." Those who dedicate a certain part of their earnings to the Lord should never let it rest with themselves, lest possession should produce covetousness. This was the Pharisee's righteousness, and the ground on which he builded his hope of final salvation. That the Pharisees had a strong opinion of their own righteousness, the following history will prove: -

"Rabbi Simeon, the son of Jochai, said: The whole world is not worth thirty righteous persons, such as our father Abraham. If there were only thirty righteous persons in the world, I and my son should make two of them; but if there were but twenty, I and my son would be of the number; and if there were but ten, I and my son would be of the number: and if there were but five, I and my son would be of the five; and if there were but two, I and my son would be those two; and if there were but one, myself should be that one." Bereshith Rabba, s. 35, fol. 34. This is a genuine specimen of Pharisaic pride. No wonder that our Lord accused these of pride and vain glory: they were far from humility, and consequently far from righteousness.

I fast twice in the week,.... Not "on the sabbath", as the words may be literally rendered, and as they are in the Vulgate Latin and Ethiopic versions; for the sabbath was not a fasting, but a feasting day with the Jews; for they were obliged to eat three meals, or feasts, on a sabbath day, one in the morning, another at evening, and another at the time of the meat offering: even the poorest man in Israel, who was maintained by alms, was obliged to keep these three feasts (f). It was forbidden a man to fast, until the sixth hour, on a sabbath day; that is, till noon (g): wherefore, it is a great mistake in Justin (h) and Suetonius (i), that the sabbath was kept by the Jews as a fast. But the word is rightly rendered, "in the week"; the whole seven days, or week, were by the Jews commonly called the sabbath; hence, , "the first of the sabbath", and the second of the sabbath, and the third of the sabbath (k); that is, the first, second, and third days of the week. Now the two days in the week on which they fasted were Monday and Thursday, the second and fifth days; on which days the law of Moses, and the book of Esther were read, by the order of Ezra (l); and fasts for the congregation were appointed on those days (m); and so a private person, or a single man, as in this instance, took upon him, or chose to fast on the same (n): the reason of this is, by some, said to be, because Moses went up to Mount Sinai on a Thursday, and came down on a Monday (o). But though these men fasted so often, they took care not to hurt themselves; for they allowed themselves to eat in the night till break of day. It is asked (p),

"how long may a man eat and drink, i.e. on a fast day? until the pillar of the morning ascends (day breaks); these are the words of Rabbi (Judah): R. Eliezer ben Simeon says, until cock crowing.''

So that they had not so much reason to boast of these performances: he adds,

I give tithes of all that I possess; not only of what was tithable by the law of Moses, as the produce of his ground; and by the traditions of the elders, as the herbs in his garden, Matthew 23:23 but of every thing he had, which was not required by either of them; upon which he thought himself a very righteous person, and more than a common man: it is asked (q),

"who is a plebeian? (one of the people of the earth, or the common people) whoever does not eat his common food with purity with hands washed; these are the words of R. Meir; but the wise men say, whoever does not tithe his fruit.''

This man would not be thought to be such an one.

(f) Maimon. Hilch. Sabbat, c. 30. sect. 9. (g) T. Hieros. Nedarim, fol. 40. 4. (h) L. 36. c. 2.((i) Octav. Aug. c. 76. (k) Maimon. Hilch. Mechosre Caphara, c. 2. sect, 8. (l) T. Bab. Bava Kama, fol. 82. 1. Megilla, 31. 1, 2.((m) Maimon. Hilchot Taaniot, c. 1. sect. 5. (n) T. Bab. Taanith, fol. 12. 1.((o) Godwin Moses & Aaron, l. 1. c. 10. Vid. T. Bab. Sabbat, fol. 88. 1.((p) T. Bab. Taanith, fol. 12. 1.((q) T. Bab. Gittin, fol. 61. 1.

Twice in the week

The law required only one fast in the year, that on the great day of Atonement (Leviticus 16:29; Numbers 29:7); though public memorial fasts were added, during the Captivity, on the anniversaries of national calamities. The Pharisees fasted every Monday and Thursday during the weeks between the Passover and Pentecost, and again between the Feast of Tabernacles and that of the Dedication of the Temple.

I give tithes (ἀποδεκατῶ)

See on Matthew 23:23.

Possess (κτῶμαι)

Wrong. The Israelite did not pay tithes of his possessions, but only of his gains - his annual increase. See Genesis 28:22; Deuteronomy 14:22. Besides, the verb, in the present tense, does not mean to possess, but to acquire; the meaning possess being confined to the perfect and pluperfect. Rev., get. Compare Matthew 10:9 (Rev.); Acts 22:28; Luke 21:19 (on which see note); 1 Thessalonians 4:4 (Rev.).

I fast twice in the week, I give tithes of all that I possess.

18:12 I fast twice in the week. He enumerates his claims on God. He is very scrupulous about fasting and paying tithes (Le 27:30).

18:12 I fast twice in the week - So did all the strict Pharisees: every Monday and Thursday. I give tithes of all that I possess - Many of them gave one full tenth of their income in tithes, and another tenth in alms. the sum of this plea is, I do no harm: I use all the means of grace: I do all the good I can.

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.