The Pharisee and the Publican: Luke 18:9-14

Luke 18:9‑14
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THIS was a shaft leveled at the self-righteousness, not only of our Lord’s day, but of every other day also. Two men are represented as going up into the temple to pray; the one a Pharisee, and the other a publican (Luke 18:9-149And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10Two 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 18:9‑14)). If men are real anywhere, surely it is in the presence of God. It is reasonable to suppose that there, if anywhere, men will weigh their words, and speak as their hearts really feel. But what have we here? A man parading his merits in the Divine presence! “God, I thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess.” Not one word of thanksgiving or adoration for what God is in His gracious attitude towards men; every word was about himself and his own fancied perfections. What a spectacle is here! A man in the presence of the Giver of all good, yet no favor besought; in the presence of the Judge of quick and dead, and the Searcher of all hearts, yet no sin acknowledged. He asks nothing and confesses nothing.
Surely a terrible possibility is suggested to us in this parable. A man’s religion may be his ruin. His very strictness of life may land him in perdition. Why? Because the religious man is apt to pride himself in his religiousness, and the moral man in his morality, and so become utterly blinded to the fact of his real sinnership before a holy God. Romans 9:30-10:430What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. 31But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 33As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. 1Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. 2For I bear them record that they have a zeal of God, but not according to knowledge. 3For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 4For Christ is the end of the law for righteousness to every one that believeth. (Romans 9:30‑10:4) may well be pondered in this connection. The apostle groaned over his religious fellow-countrymen because they were seeking righteousness on the principle of works, whereas righteousness for man is only found through faith in Christ. Paul pursued the same false line himself until stopped in his career by the revelation of the glorified Christ (Phil. 3:4-94Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: 5Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; 6Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. 7But what things were gain to me, those I counted loss for Christ. 8Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, 9And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: (Philippians 3:4‑9)).
The publican took wholly different ground before God. He belonged to that corrupt and hated class who collected the Roman taxes, thus helping forward the oppression of his suffering people. But he was now in the presence of God, and he felt deeply the sacredness of the place and his own unfitness for it. “The publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, ‘God be propitious to me the sinner.’” He might well smite upon his breast, for the heart is the spring of all evil. Man since the Fall has been corrupt root and branch. The publican thought not of the Pharisee―whether he was better or worse than himself; his own personal evil overwhelmed him as he sought to measure it in the light of God. “Be propitious to me” (for so the verse should read) was his penitent cry.
The Lord of all declared: “I tell you, this man went down to his house justified, rather than the other.” That is to say, the publican went home justified, and the Pharisee did not. This is the very opposite of all human thoughts. Weighed in human balances, the religious and benevolent Pharisee should have received the blessing, and the corrupt publican should have been driven away. But it is never so with God. This is a clear case of the kind described in Romans 4:5-65But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, (Romans 4:5‑6), of righteousness imputed apart from works. But on what equitable principle is God able to deal thus with the guilty? Let us note it carefully and reverently― it is the blood of Jesus (Rom. 3:24, 2524Being justified freely by his grace through the redemption that is in Christ Jesus: 25Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:24‑25); vs. 9).