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Selected Verse: Luke 18:12 - King James

Verse	Translation	Text
Lu 18:12	King James	I fast twice in the week, I give tithes of all that I possess.

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Notes on the Bible, by Albert Barnes, [1834]
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, Num 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., Luk 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.

Notes on the Bible, by Albert Barnes, [1834]

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, Num 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., Luk 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.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Twice in the week The law required only one fast in the year, that on the great day of Atonement (Lev 16:29; Num 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 Mat 23:23. Possess (κτῶμαι) Wrong. The Israelite did not pay tithes of his possessions, but only of his gains - his annual increase. See Gen 28:22; Deu 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 Mat 10:9 (Rev.); Act 22:28; Luk 21:19 (on which see note); Th1 4:4 (Rev.).

Vincent's Word Studies, by Marvin R. Vincent [1886]

Twice in the week

The law required only one fast in the year, that on the great day of Atonement (Lev 16:29; Num 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 Mat 23:23.

Possess (κτῶμαι)

Wrong. The Israelite did not pay tithes of his possessions, but only of his gains - his annual increase. See Gen 28:22; Deu 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 Mat 10:9 (Rev.); Act 22:28; Luk 21:19 (on which see note); Th1 4:4 (Rev.).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

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.

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