537. LUK 18:10, LUK 18:14. THE PHARISEE AND PUBLICAN
Luk_18:10, Luk_18:14. The Pharisee and Publican
"Two men went up into the temple to pray, the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself: God. I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican," &c.’97Luk_18:10, Luk_18:14.
Pride is inherent in the human heart. It was one of the great elements in the first sin. Man would be as God, and therefore be took of the fruit which was to give him knowledge equal to his. The fall of the angelic host most probably originated in the same feeling of self-exaltation. Its general prevalence is obvious to the most superficial observer. In the world we see it without disguise or affected concealment. In the church it often appears under the semblance of humility. There is often the garb of abasement worn by those who manifestly possess the spirit of self-righteous approbation. To guard against this’97to see its odiousness’97to observe how God despises it’97is the end and scope of the parable before us. It is introduced with this emphatic declaration, "And he spake this parable unto certain who trusted in themselves," &c., Luk_18:9. To expose the evil, and to warn them of its consequences. Let us then,
I. Examine the portrait drawn of the Pharisee. And,
II. Observe the description given of the publican. And,
III. The divine treatment of both. Let us then,
I. Examine the portrait drawn of the Pharisee.
1. The Pharisee was a public professor of religion. One of avowed habits of sanctity, &c. Known and recognized as a religious man.
2. He belonged to the strictest of all religious sects. They professed extraordinary piety. Not only did they conform to the letter of the law, but added thereunto numerous acts of devotion and self-denial. In prayers, fasts, almsgiving, &c., they greatly surpassed all other religious parties. In conformity with this profession, we behold,
3. The Pharisee at his devotions in the temple. To this place he often repaired. Here he was often seen. His prayers here were constantly presented.
4. The nature of his worship is described. You will observe several objectionable, yea odious features in it.
(1.) He abruptly addresses God. "God, I thank thee!" It sounds more like the language of one to his equal than of a creature to his Maker.
(2.) He gives himself credit for a decided superiority over others. "I am not as other men, extortioners, unjust," &c., Luk_18:11. Hero is the essence of self-righteousness and self-approbation. Here he vaunts and exalts himself before the Lord. Here he celebrates his superior excellency, and publishes his good deeds. Hence he considers, comparing himself with his fellowmen, to be acceptable worship before God. He also enumerates his religious excellences. His fastings and his giving tithes of all that he possessed. It is probable that, like most of the Pharisees, all this was merely external. That in heart and soul he was rapacious and unjust’97"devouring widows’ houses," omitting the weightier matters of the law, "judgment, mercy, and faith." See Mat_23:13, Mat_23:28.
(3.) He invidiously compares himself with his fellow-worshipper, "or even as this publican." Surely spiritual arrogance and pride could not go beyond this. He dares before the Searcher of hearts to extol himself, and urge his claims upon heaven, by directly depreciating a fellow-creature in the act of worship with himself.
(4.) He pretendedly thanks God "or his moral excellences. "God, I thank thee," was in his mouth, but self-gratulation was evidently the emotion of his heart. What hypocrisy and deceit! What infatuated self-delusion! Such is the portrait drawn of the Pharisee. Observe,
II. The description given of the publican. He exhibits,
1. A deep sense of his unworthiness. "Standing afar off." He felt the sanctity of the place. He was filled with a sense of awe when he contemplated the Being before whom he was approaching. Of the two worshippers, a poet has said,
"One nearer to God’s altar trod,
The other to the altar’s God."
"He lifts not up so much as his eyes towards heaven," Luk_18:13. He is abased in spirit, and prostrate in soul before God. Notice,
2. The evident compunction of his soul. "But smote upon his breast." His guilt was his burden’97his shame, his grief. He felt the evil of his nature’97the vileness of his heart. He was overwhelmed with his baseness. His spirit was ready to sink within him, and his feelings were those of indignation against himself, and loathing of his iniquities.
3. He confessed his state before God, and sought mercy. A sinner he acknowledges himself, and he earnestly supplicates Jehovah’s mercy. "God, be merciful to me, a sinner," Luk_18:13. How concise, how direct, how appropriate. How earnest and intense this one request. Yet how comprehensive and all-sufficient. For the divine mercy could pardon and absolve him. Divine mercy could purify and restore him. Divine mercy could heal and comfort him. Divine mercy could fully and eternally save him. He needed this, and this was all his need. Notice,
III. The divine treatment of both. With both God was fully conversant. He saw through the thin guise of the Pharisee, and despised his mockery and parade. He beheld the afflicted, contrite heart of the publican, and looked on him with complacency and delight. He retired "justified." Accepted and approved of God. The mercy he sought, God imparted freely, richly. He retired rejoicing in the compassion of a merciful prayer-hearing God. He sought not the Lord in vain. The Pharisee’s self-worship’97for prayer it was not’97was rejected. He lived only in the region of self-complacency, and God despised his character, and rejected his service. "For every one that exalteth himself shall be abased," &c., Luk_18:14.
Learn,
1. Man’s true state and character. "A sinner."
2. His manifest need of mercy. Sin must be pardoned or punished.
3. The true way of obtaining mercy. Believing, contrite prayer in the name of the Lord Jesus Christ.
4. The hateful, ruinous nature of self-righteousness.
Autor: JABEZ BURNS