“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. I fast twice in the week, I give tithes of all that I possess. And 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. I 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 18:10-1410Two 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).)
The Parable of the Pharisee and the Publican presents to us a most striking sketch of the two classes of persons which are spread over a large portion of the globe; namely, those who make prayers, and those who really pray, and is accompanied with the divine estimate of both.
Outwardly, there was a great similarity between the Pharisee and the publican. A Gentile idolator might have seen both wending their way to the same temple; they both went to pray; they both began their prayers with saying, "God"; in the eyes of men they were both pursuing the same object; unlike those who were without, they were inner-court worshippers. Like the mere formalist and real. Christian now, there is often outwardly little difference, but, in God's esteem, how very wide the contrast!.
1. Let us consider the PHARISEE. I think I see him with his broad phylactery, hastening through the crowded streets, often gratified by salutations of "Rabbi"; stopping now and then at the corner to repeat his accustomed prayer, and out-stripping many a broken-hearted publican.
At length he approaches the holy temple. How boldly he enters! How unhesitatingly he walks straight up to the innermost part of the holy place! How erect he stands! How often his eye glances on the gazing multitude, to be sure that he has secured their admiration and esteem! And how scornfully he views the weeping sinners that surround him! Then he begins his prayer, “God, I thank Thee that I am not as other men, extortioners, unjust, adulterers, or even as this publican; I fast twice in the week, I give tithes of all that I possess.”
Such is the Pharisee's prayer. We are told that he "prayed with himself"; all the resources of self are therefore called to his aid: hence his prayer is full of self; self-exaltation, self-love, self-righteousness. He says, "I thank Thee." "I am not as other men." “I fast." "I give.” "I possess." All through his prayer "I" stands most prominent. Self, whatever form it may assume, can never rise above self. He thanks God that he is better than other men.
How is it that he is better than other men? Is it not that his fasting and alms-giving have accomplished this? Then why thank God? Is it not like Cain's offering of those fruits of the ground that his own hand had cultivated, and which had been matured by divine aid? Yes, this is the delusion of Pharisaism. It is the cultivation of self, but professedly by divine help. It is not salvation; it is not the cleansing of the guilty conscience; but the outward trimming of the corrupt tree which cannot bring forth good fruit, and sets at naught the gospel declaration, that "except a man be born again, he cannot see the kingdom of God." (John 3:33Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. (John 3:3).)
The Pharisee thanks God that he is not as other men. God declares that "all have sinned," all have "gone astray," all are "guilty" before Him, and that "as in water face answereth to face, so the heart of man to man." (Prov. 27:1919As in water face answereth to face, so the heart of man to man. (Proverbs 27:19).) It is quite possible that the Pharisee might have been preserved from the outward sins which the publican had so long pursued, and which many around him were frequently reveling in; but he little thought that "God seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." (1 Sam. 16:77But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. (1 Samuel 16:7).)
The Pharisee knew not the sin of honoring God with his lips, while his heart was far from Him. What was the state of the Pharisee's heart? He spoke as if he, were righteous, and had never sinned. This was not true; for the Scripture says, "There is none righteous, no, not one," and that we are all as an unclean thing, conceived in sin, and shapen in iniquity. His thought, like that of many now, was that it was only outward things that defiled the man; whereas our Lord said that it was the evil things from within that defiled the man: "For out of the heart of men proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within and defile the man. (Mark 7:21-2321For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23All these evil things come from within, and defile the man. (Mark 7:21‑23).)
Was not the Pharisee, then, an "extortioner" in heart? Had he not, times without number, desired and obtained God's providential mercies, under the pretense of honoring God, when it had really been for self-exaltation in the sight of men.? Was he not "unjust" not to credit the testimony of the holy and true Son of God? Was he not an "adulterer" in heart, in pretending affection for God, calling the living and true God his God, while he was wholly set on exalting and adoring self? O deluded Pharisee! O unregenerate, unpardoned, sinful man! how hath Satan blinded thine eyes! how hath thine own evil heart deceived thee! Well hash the Lord said of thee, "Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.' (Matt. 23:27, 2827Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. (Matthew 23:27‑28)).
In the Pharisee's prayer there was no sense of need expressed; no expectation of receiving anything from God; no felt unworthiness; no repentance; no confession of sin. His thought was that God required something from him, and he flattered himself that he was competent to meet it. He knew not the truth, that God is not "worshipped with men's hands, as though He needed anything, seeing He giveth to all life, and breath, and all things." (Acts 17:24, 2524God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; (Acts 17:24‑25).)
2. Now look at the PUBLICAN. Here you see a man exercised, not about what he is in the sight of men, but what he is before God; and this is always the way of the action of the Holy Spirit in the soul. The publican knows it is to God, from whom no secrets are hid, that he must give an account. With a trembling step and an aching heart he enters the temple. He feels deep contrition, and is bowed down under a sense of unworthiness of the least of God's mercies, and standing "afar off" the question with him is, How can I approach God? for
"The best obedience of my hands
Dares not appear before His throne.”
He knows that he is "a sinner," that he has actually transgressed against God's laws. He is self-convicted, and therefore self-abased. His past acts of covetousness and extortion stare him in the face, and he is conscious that all sin is really "against God." "Against Thee, Thee only, have I sinned, and done this evil in thy sight," is the utterance of his heart (Psa. 51:44Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. (Psalm 51:4).) He feels he cannot "lift up so much as his eyes to heaven"; for he knows God is holy and just, that He will by no means clear the guilty, and has power to destroy both body and soul in hell, and is deeply conscious of having broken His commands. But, more than this, he traces sin to its source; he laid his trembling hand upon his heart, "he smote upon his breast," so much as to say, What horrid thoughts, vile desires, and abominable suggestions, lurk within this breast! O wretched man that I am! O foul transgressor O ungrateful enemy to God What mercies have been vouchsafed to me! What a kind Benefactor! yet how rebellious and disobedient have I been, to have wasted my time, health, strength, and every other talent, in selfish objects; yea, even using the Almighty's gifts to seek happiness and glory, apart from the Giver. What ungodliness! What sin!
But language fails to describe these workings of the Spirit in the conscience of the convicted and confessed sinner.
The question, then, in the publican's heart is, Can such "a sinner" be saved? Is there any hope of salvation for one so deserving God's wrath? If there be, he is convinced it can only be in God Himself; for the experience he has had of his own weakness and vileness excludes all hope from himself. The only possibility is in divine mercy. Can God, will God, be merciful to such a sinner? He has heard that God is merciful, and he feels that mercy only can meet his need; but he cries, “Depth of mercy, can there be Mercy still reserved for me?”
This is the anxious inquiry. He, however, ventures; he casts himself on free, unmerited love; his cry is, "God, be merciful to me a sinner!”
Mark the character of this prayer:
1st. His supplication is to "God.”
2nd. He acknowledges his guilt as "a sinner."
3rd. His only, ground of expectation is in divine mercy: "Be merciful.”
4th. His deep, heartfelt, personal necessity: "Be merciful to me.”
He brings nothing but a load of sin to be removed; a conscience oppressed with guilt to be cleansed; an agonizing breast to be comforted; a needy soul to be filled. He presents no creature merit to God, and he expects everything from God. He feels, if God does not save him, he is lost forever: "God be, merciful to me a sinner!" How widely different are the two prayers! The self-exalting Pharisee needs nothing; the self abased publican needs everything. The one is ensnared in the trammels of dead formality; the other is under the influence of spiritual life.
3. THE DIVINE VERDICT. Having set before us a sample of these two wide-spread classes of persons which have been in the world ever since the days of Cain, the Lord Jesus then tells us that the publican "went down to his house JUSTIFIED." This is clearly the meaning of the passage. It is not that the Pharisee was in any degree justified; but comparing the two persons, the publican could be spoken of as JUSTIFIED.
How blessed! What a glorious unfolding of the riches of the grace of God! A self-condemned sinner, thus casting himself on the free, sovereign mercy of God, JUSTIFIED!
And surely this has always been God's way. In the days of Job, Elihu was instructed by the Spirit to say of the Almighty, "He looketh upon men; and if any say, I have sinned, and perverted that which was right, and it profited me not, He will deliver his soul from going into the pit, and his life shall see the light." (Job 33:27, 2827He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; 28He will deliver his soul from going into the pit, and his life shall see the light. (Job 33:27‑28).)
But to be "justified" means not only forgiven, but to be accounted righteous, to be just before God. To this end Christ died and rose again.
He who knew no sin was made sin for us, "that we might be made the righteousness of God in Him." (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21).) Thus Jesus, by His finished work, has not only delivered His people from guilt, but fitted them for glory; hence the Colossian believers were enjoined to give "thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and translated us into the kingdom of His dear Son: in whom we have redemption through His blood, even the forgiveness of sins." (Col. 1:1414In whom we have redemption through his blood, even the forgiveness of sins: (Colossians 1:14).) This is the mercy of God to sinful man. He justifies the ungodly who believe; and this He is able to do consistently with His own holiness and justice, through the atoning work of the Lord Jesus Christ. (Rom. 3:24-2624Being 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; 26To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Romans 3:24‑26).)
The only perfect sacrifice for sin had not been offered when Jesus put forth this parable. He tells us on another occasion that He was "straitened," that is, He was unable fully to tell out the grace and peace of God to lost, sinful man, until His death had actually taken place. He said, "I have a baptism to be baptized with; and how am I straitened till it be accomplished!" (Luke 12:5050But I have a baptism to be baptized with; and how am I straitened till it be accomplished! (Luke 12:50).) But God's purposes and thoughts of redeeming mercy have always been the same. He could account such as Abel, Noah, and Abraham, righteous by faith, by looking forward to the cross, as much He now justifies a sinner because of Christ's already accomplished work. In Christ, all that believe are justified from all things, from which they could not be justified by the law of Moses. (Acts 13:3939And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:39).)
But further. The Lord Jesus adds to this parable the divine statute, "Every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.”
On two other occasions He put forth 'the same solemn declaration; but both were in reference to seeking honor and distinction among men. Hers however, He sets it before His hearers as a doctrine of eternal importance. Every one that exalts himself, by professing to stand on the ground of carnal confidence, self-righteousness, and self-importance, can only be judged by God as worthy of eternal banishment from His presence. To stand before God without a wedding garment, without that spotless and infinitely perfect righteousness that Christ is to every one that believes, is to be exposed to the just indignation of the King of kings, who must abase such, and whose sentence must be, "Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth." (Matt. 22:13, 1413Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14For many are called, but few are chosen. (Matthew 22:13‑14).)
How deep, how eternally full of bitter anguish will that abasing be! On the other hand, "He that humbleth himself shall be exalted." Such a one does not contend for his own opinions about the things of God; he boasts not of his own abilities or attainments; he believes that "God is greater than man"; he lays aside his own thoughts; he gives God His due place; he inclines his ear to Him, and hearkens to His word. Taught by the Spirit of God, and enlightened by the word of truth, he acknowledges that all his righteousnesses are as filthy rags, and confesses that he is unclean and undone.
Such a one God will exalt; for "He raiseth up the poor oat of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory." (1 Sam. 2:88He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord's, and he hath set the world upon them. (1 Samuel 2:8).) In this present life, he receives a garment of praise for the spirit of heaviness, and the oil of joy for mourning; he is consciously exalted from the degraded gratifications of carnal lusts to the enjoyment of fellowship with he Father, and with His Son Jesus Christ; even now such are exalted from the slavery of Satan's. bondage to liberty and sonship in the presence of God; and when the Lord Jesus shall come again, while many are left behind for abasing judgments, they shall be exalted to share His throne of glory. They shall see His face, be like Him, and share His glory forever. How high, how holy, how perfect, and unchangeably happy will this exaltation be!
Now, dear reader, let me affectionately ask you solemnly to ponder over these things. Are you a Prayerless soul? Do you eat and drink, and enjoy the bounties of God in nature and providence, without ever bowing your knees to Him in acknowledgment of His mercies? Is it really so? Then wherein do you differ from the poor heathen, or from "the spirit of the beast that goeth downward to the earth"?
You say, I make no profession! What! God blesses you day by day with such providential mercies, and, far beyond all that, has sent His only begotten Son to die for sinners, and save them from the wrath to come, by shedding His own precious blood, and yet you make no profession! As if such wondrous love and grace were beneath your dignity to notice! Fie! fie! my reader! Repent at once, turn to God, and accept pardon for thine ingratitude and sin, through the atoning death, the finished work, of the Lord Jesus Christ.
But perhaps my reader may say, "I am not a Prayerless person. I could not lie down at night, or get up in the morning, without saying my accustomed prayers. I never commence a meal without repeating grace, and I must own that God has greatly blessed me in my family, business, and property." Ah, my dear reader, all this may be quite true; but about your soul—your soul—your undying soul! Are you resting in your accustomed religious duties, and owning God in His dealings with you in providence, but not owning the mercy of God in saving sinners by the death of His Son, thus neglecting your soul's salvation? Oh! what shall a man give in exchange for his soul? You may acknowledge God, but do you believe in His Son Jesus Christ, as a lost sinner, for the salvation of your soul? This is the all-important question.
But some of my readers may say, "Neither of these describes my case. I try to pray, and cannot. I am often afraid to sleep at night, lest I should awake in hell; and when sometimes I see the lightning flash, and hear the thunder roar, I fear it may be Christ coming in judgment to cut me off. I had serious impressions when a child; but they passed away, and I lived in sin for many years. Others speak of happiness, but I spend weeks and months in sorrow. Sometimes I feel better, and then again sin and guilt are fastened deeper than ever upon my conscience. I have been advised to attach myself to some church (as it is called); but knowing that a profession without the power of godliness is abominable in the sight of God, and feeling that it is inward peace, a sense of forgiveness of sins and acceptance with God, that I need, I have always declined.”
My dear reader! if this be thy experience, the Holy Spirit hath been working in Thy heart. He proclaims in the gospel the free mercy of God, full forgiveness of sins, everlasting righteousness and salvation to the uttermost, to every sinner that cometh to God through Christ. "Believe on the Lord Jesus Christ, and thou shalt be waved." Take thy stand at Calvary's cross; there read in the shedding of His blood the abundant mercy of God to sinners. Doubt no more. Lift thy soul to heaven's throne of grace where Jesus is. Confess thyself to be a lost sinner, take the living God at His word, rely only upon the Saviour's death for acceptance and peace, and thy groans will soon be turned to praise, and thy burdened heart be filled with songs of joy.
Once more! Remember that Jesus Christ came-into the world to SAVE—who? Not righteous persons, but SINNERS!
COME, ye souls by sin afflicted,
Bowed with contrite sorrow down;
By the word of God convicted,
Through the cross behold the crown.
Look to Jesus;
Mercy flows through Him alone.
Take His easy yoke, and wear it;
Love will make obedience sweet;
Christ will he your strength to bear it;
And the light to guide your feet
Safe to glory,
Where His ransomed captives meet.
Sweet as home to pilgrims weary,
Light to newly opened eyes,
Or fresh springs in deserts dreary,
Is the rest the cross supplies
All who taste it,
Shall to rest immortal rise.
Rest, full fruit of grace's story;
Rest from sin's oppressive thrall;
Rest in God's eternal glory;
Rest for pardoned sinners all,
FAITH believes it;
HOPE perceives it;
LOVE cloth it with joy forestall.
A servant of Christ having preached to the effect that the salvation of sinners is entirely of divine grace, one of his hearers afterward said to him, “If what you have preached is true, what is it my duty so do?”
“It is your duty to believe it.”
“What else is it my duty to do?”
“It is your duty to love it. You ought surely to love the truth.”
“What else is it my duty to do?”
“I fear I have told you now more than you will ever do. If you will do these things, you will find no difficulty in regard to any other part of your duty. It will be very plain.”
Some thoughtless young men, after hearing an aged servant of God preach on the subject of eternal punishment, agreed among themselves that one of their number should go to the preacher, and -endeavor to draw him into a dispute, with the design of making a jest of him and of his doctrine.
The deputed man accordingly went, was received into the house, and commenced the conversation by saying, "I believe there is a small dispute between you and me, sir; and I thought I would call this morning and try to settle it.”
"Ah! what is it?" said the preacher.
"Why," replied the other, "you say that the wicked will go into everlasting punishment, and I do not think that they will.”
“Oh! if that is all," answered God's servant, There is no dispute between you and me. If you turn to Matt. 25:4646And these shall go away into everlasting punishment: but the righteous into life eternal. (Matthew 25:46), you will find that the dispute is between you and the Lord Jesus Christ; and I advise you to go immediately and settle it with Him.”