Luke 18:10-1410Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11The 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. 12I fast twice in the week, I give tithes of all that I possess. 13And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14I 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. (Luke 18:10‑14).
Q. (1.) What is the instruction conveyed by the parable of the Pharisee and the Publican?
What is the force of “with himself,” in verse 11?
What is meant by “afar off,” in verse 13?
What is to be understood by “be merciful?” Is the English Version faulty here? Is propitiation or reconciliation expressed by the Greek?
What is meant by the word “justified?"' Is “rather” introduced without warrant? Is the sense, justified perfectly, or comparatively? Are we taught here that the publican went down to his house “justified” in the doctrinal sense of Rom. 3; 4:5; 8? T.
A. (1.) The parable teaches God's judgment of those who trust in their own righteousness and despise others, as the introductory verse expressly says. The entire context shows the setting aside of self for the kingdom of God; of self in any form you please. Self-righteousness is excluded in this parable; self-importance is rebuked in the incident of the little children blessed of Jesus.; self, in the way of amiable nature, moral habits, high position, and large possessions, is treated as null and void in the rich ruler. The greatest advantages, humanly speaking, of flesh and world, are a hindrance, not a help, to the kingdom.
(2.)The phrase, “prayed thus with himself,” (πρὸς ἑαυτόν,) means that he prayed to this effect, not aloud in the hearing of others, but silently. We can easily see from what follows, that there was neither heart nor conscience in the matter, unlike the broken, humbled, publican; but communion with others was hardly in question in either case. What God wanted and valued was the conscience in His presence, and this the publican evinced, not the Pharisee.
(3.) The standing of the publican “afar off,” was a just and simple expression of his distance from God as a sinner; and the more appropriate, as though touched of the Spirit and penitent, the work was not yet done which brings nigh to God.
(4.) Hence, also, I believe that the English Bible quite rightly renders ἱλάσθητί μοι “be merciful to me.” No doubt, it differs from the expression ἐλέησόν με, in verses 38, 39, as the special differs from the more general phrase. But there is nothing in the Greek, any more than in the English, which implies that the publican was here pleading propitiation, still less reconciliation. Undoubtedly, in God's mind, mercy could only be shown to a sinful man in virtue of the foreseen atonement of the Savior; but the phrase itself, in the mouth and supposed condition of the publican, does not go beyond his heart's appeal for God's pardoning mercy to the sinner before Him, if ever there was one. (τῷ ἁμαρτωλῷ) So in Psa. 25:1111For thy name's sake, O Lord, pardon mine iniquity; for it is great. (Psalm 25:11), David cries, “For thy name's sake, Ο Lord, pardon (ἱλάσῃ in the LXX.) my iniquity, for it is great.” A doctrinal reference is not the point in either, though we know, of course, that there was only one way whereby the cry could be answered. The mere word no more necessarily teaches “propitiation,” than the Englishman does who talks of “propitious weather.” Compare the use of the kindred word Ἵλεως in Matt. 16:2222Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. (Matthew 16:22).
(5.) There is no ground to infer that “justification,” as taught in Romans and elsewhere, is meant in the expression, not only for reasons involved in what has been remarked already, but yet more, because our Lord does not say that he “went down to his house justified.” We must beware of taking from Scripture no less than of adding to it. Now the sense here is not absolute but comparative justification, just as in that expression of Judah in the Septuagint Version of Gen. 38:2626And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more. (Genesis 38:26), δεδικαίωται Θάμαρ ἢ ἐγώ “Thamar is justified rather than I,” (i. e., more righteous.) “Rather,” or “more,” is decidedly implied by the commonly received reading, ἢ ἐκεῖνος. For my own part, however, I cannot but prefer παῤ ἐκεῖνον, the reading of the Vatican, Sinai, and Paris (No. 62) Uncials, supported by some good cursives and other authorities. This probably gave rise to ἢ γαρ ἐκεῖνος by a blunder of the scribes, which found its way into the great majority of copies. Beza's MS. (D) is almost a paraphrase as to this, μαλλον παρ αιακεινον τοω φαρισαιον. But every variation proves that the sense intended is that the publican was justified in comparison with the Pharisee, and therefore that the doctrinal allusion is out of the question.