Luke 18:12
Verse (Click for Chapter)
New International Version
I fast twice a week and give a tenth of all I get.'

New Living Translation
I fast twice a week, and I give you a tenth of my income.'

English Standard Version
I fast twice a week; I give tithes of all that I get.’

Berean Study Bible
I fast twice a week and pay tithes of all that I receive.'

Berean Literal Bible
I fast twice in the week; I tithe all things, as many as I gain.'

New American Standard Bible
'I fast twice a week; I pay tithes of all that I get.'

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

Holman Christian Standard Bible
I fast twice a week; I give a tenth of everything I get.'

International Standard Version
I fast twice a week, and I give a tenth of my entire income.'

NET Bible
I fast twice a week; I give a tenth of everything I get.'

New Heart English Bible
I fast twice a week. I give tithes of all that I get.'

Aramaic Bible in Plain English
“But I fast twice in a week and I tithe everything that I possess.”

GOD'S WORD® Translation
I fast twice a week, and I give you a tenth of my entire income.'

New American Standard 1977
‘I fast twice a week; I pay tithes of all that I get.’

Jubilee Bible 2000
I fast two meals every sabbath; I give tithes of all that I possess.

King James 2000 Bible
I fast twice in the week, I give tithes of all that I possess.

American King James Version
I fast twice in the week, I give tithes of all that I possess.

American Standard Version
I fast twice in the week; I give tithes of all that I get.

Douay-Rheims Bible
I fast twice in a week: I give tithes of all that I possess.

Darby Bible Translation
I fast twice in the week, I tithe everything I gain.

English Revised Version
I fast twice in the week; I give tithes of all that I get.

Webster's Bible Translation
I fast twice in the week, I give tithes of all that I possess.

Weymouth New Testament
I fast twice a week. I pay the tithe on all my gains.'

World English Bible
I fast twice a week. I give tithes of all that I get.'

Young's Literal Translation
I fast twice in the week, I give tithes of all things -- as many as I possess.
Study Bible
The Pharisee and Tax Collector
11The Pharisee stood by himself and prayed, ‘God, I thank You that I am not like the other men—swindlers, evildoers, adulterers—or even like this tax collector. 12I fast twice a week and pay tithes of all that I receive.’ 13But the tax collector stood at a distance, unwilling even to lift up his eyes to heaven. Instead, he beat his breast and said, ‘God, have mercy on me, a sinner!’…
Cross References
Isaiah 58:3
Why have we fasted and You do not see? Why have we humbled ourselves and You do not notice?' Behold, on the day of your fast you find your desire, And drive hard all your workers.

Matthew 5:20
For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

Matthew 9:14
At that time, John's disciples came to Jesus and asked, "Why is it that we and the Pharisees fast so often, but Your disciples do not fast?"

Luke 11:42
Woe to you Pharisees! You pay tithes of mint and rue and every herb, but you disregard justice and the love of God. You should have practiced the latter without neglecting the former.
Treasury of Scripture

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

fast.

Luke 17:10 So likewise you, when you shall have done all those things which …

Numbers 23:4 And God met Balaam: and he said to him, I have prepared seven altars, …

1 Samuel 15:13 And Samuel came to Saul: and Saul said to him, Blessed be you of …

2 Kings 10:16 And he said, Come with me, and see my zeal for the LORD. So they …

Isaiah 1:15 And when you spread forth your hands, I will hide my eyes from you: …

Isaiah 58:2,3 Yet they seek me daily, and delight to know my ways, as a nation …

Zechariah 7:5,6 Speak to all the people of the land, and to the priests, saying, …

Matthew 6:1,5,16 Take heed that you do not your alms before men, to be seen of them: …

Matthew 9:14 Then came to him the disciples of John, saying, Why do we and the …

Matthew 15:7-9 You hypocrites, well did Esaias prophesy of you, saying…

Romans 3:27 Where is boasting then? It is excluded. By what law? of works? No: …

Romans 10:1-3 Brothers, my heart's desire and prayer to God for Israel is, that …

1 Corinthians 1:29 That no flesh should glory in his presence.

Galatians 1:14 And profited in the Jews' religion above many my equals in my own …

Ephesians 2:9 Not of works, lest any man should boast.

1 Timothy 4:8 For bodily exercise profits little: but godliness is profitable to …

I give.

Luke 11:42 But woe to you, Pharisees! for you tithe mint and rue and all manner …

Leviticus 27:30-33 And all the tithe of the land, whether of the seed of the land, or …

Numbers 18:24 But the tithes of the children of Israel, which they offer as an …

Malachi 3:8 Will a man rob God? Yet you have robbed me. But you say, Wherein …

Matthew 23:23,24 Woe to you, scribes and Pharisees, hypocrites! for you pay tithe …

(12) I fast twice in the week.--From the negative side of his self-analysis the Pharisee passes to the positive. The Stoic Emperor is a little less systematic, or rather groups his thanksgiving after a different plan, and, it must be owned, with a higher ethical standard. On the fasts of the Pharisees on the third and fifth days of the week, see Note on Matthew 6:16.

I give tithes of all that I possess.--Better, of all that I acquire, as in Matthew 10:9; Acts 1:18. Tithe was a tax on produce, not on property. The boast of the Pharisee is, that he paid the lesser tithes, as well as the greater--of mint, anise, and cummin (Matthew 23:23), as well as of corn and wine and oil. There is something obviously intended to be significant in the man's selection of the good deeds on which he plumes himself. He does not think, as Job did in his boasting mood, that he had been "a father to the poor," and had "made the widow's heart to sing for joy" (Job 29:13; Job 29:16), nor look back, as Nehemiah looked, upon good deeds done for his country (Nehemiah 13:14; Nehemiah 13:22; Nehemiah 13:31) in the work of reformation. For him fasting and tithes have come to supersede the "weightier matters of the Law" (Matthew 23:23).

Verse 12 - I fast twice in the week. There was no such precept in the Law of Moses. There only a single fast-day in the year was enjoined, the Day of Atonement (Leviticus 16:29). By the time of Zechariah the prophet (Zechariah 8:19) the one fast-day had grown into four. But this fasting twice every week was a burthensome observance imposed in the later oral Law. Thursday and Monday were the appointed fasting-days, because tradition related how, on those days, Moses ascended and descended from Sinai. Compare the Talmud (treatise 'Bava Khama,' fol. 82. 1). I give tithes of all that I possess. Here, again, the Mosaic ordinance only enjoined tithes of corn, wine, oil, and cattle. The later rabbinic schools directed that everything should be tithed, down to the mint and anise and cummin. And so this poor deluded Pharisee dreamed he had earned his eternal salvation, forgetting that the tithes he so prided himself on paying were merely tithes of goods of which he was steward for a little time, tithes, too, given back to their real Owner - God. Could this be counted a claim upon God? He boasted, too, that he was no extortioner: did he forget how often he had coveted? He was no adulterer: what of those wicked thoughts which so often found a home in his heart? He rejoiced that he was not like the publican and others of that same class: did he think of the sore temptations to which these and the like were exposed, and from which he was free? He gloried in his miserable tithes and offerings: did he remember how really mean and selfish he was? did he think of his luxury and abundance, and of the want and misery of thousands round him? did his poor pitiful generosity constitute a claim to salvation? All this and more is shrined in the exquisite story of Jesus, who shows men that salvation - if it be given to men at all - must be given entirely as a free gift of God. 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. 1.18:9-14 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.
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