LUKE 15 opens with a reference to two companies, each composed of two classes, the initials of which correspond. But beyond the initials, the similarity goes very little further. Let us consider them.
The first company was composed of publicans and sinners. No good Jew, having any respect for himself, would like to join that company. The publicans were very sincerely hated by every Jew of upright conduct who loved his country. They collected the Roman tax, each buying a district for a certain sum, and extorting from the people as much as they could gain. Thus the misfortune and shame of the Jews was the means of gain and luxury to the publicans. There is no wonder that they were hated by all.
With these were gathered the sinners. But some will exclaim, Are not all sinners? Yes, so the Word of God describes us, when it says, “There is not a just man upon earth that doeth good and sinneth not” (Eccl. 7:2020For there is not a just man upon earth, that doeth good, and sinneth not. (Ecclesiastes 7:20)); and again, “All have sinned” (Rom. 3:2323For all have sinned, and come short of the glory of God; (Romans 3:23)). But there are some sinners whose outward conduct is so irreproachable that they do not know themselves as sinners (though now it has become customary to own in a formal way that all are such), neither would most of their fellow-men dare to charge them with being sinners. On the other hand, there are many who are openly and shamelessly wicked. Now, men judge by the outward appearance (God looks upon the heart), and they measure men’s sins as they affect the community at large, so they look upon the latter class as sinners. It is doubtless in some such sense that the Spirit of God speaks of sinners as a class going along with the publicans, and the two classes were suited enough to each other to form one company.
Turning to the next company, we see the P. stands for Pharisee, a man who was as much the ornament and glory of his nation as the publican was its blot and disgrace. They formed “the most straitest sect” of the Jews’ religion. In the righteousness of the law some of them were esteemed blameless. In all religious observances they were most strict and accurate. Tithes were paid even of the smallest matters. Phylacteries, long prayers, almsgiving, and other things, set them constantly before the eyes of the people as a model class of men.
With these went along the scribes, which formed as perfect a contrast to the “sinners.” These were they who were perfectly instructed in the law of God. All their boast was of it. They were also able to publicly instruct others, showing what was man’s righteousness, and what was sin against God.
These, then, are the two companies, in their double classes, brought before us in this wonderful chapter. Now, let us see why they are introduced here.
They surround the Lord Jesus, the blessed Son of God, who was then upon earth, the perfect expression of all God’s infinite grace. The very heart of God unfolded itself in Him. Never had there been such a moment in the world’s history. God had often pleaded with men by the mouth of His holy prophets, ―warning, exhortation, and tender entreaty had been poured through their lips. But now, in the Person of the Son, man stood face to face with all that God is. What effect had this upon the two companies named?
The publicans and sinners drew near for to hear Him. It was not that the presence of Jesus left sin undetected. Far from it. No one could stand sincerely before Him without feeling the awfulness of sin. But along with this there was the precious sense of grace that attracted and won the heart to Him. Thus it was with these. They could not disguise their sin; it appeared in all its hateful deformity; and yet, spite of it, they were drawn near to Jesus to listen to His words.
We can guess both a publican and a sinner who might in that day have formed part of that company, and we would like to give a little of their personal history to our readers.
The publican’s name was Levi. He was sitting one day collecting his taxes, when Jesus passed by him, and said to him, “Follow Me.” Probably until then he had been, as other publicans, devoted to his money, counting it his one ambition to grow richer. Now, in the Person of Jesus, an object presented itself which commanded all his thoughts and affections, and he left all, and followed Him. What a day was that for Levi! Instead of calculating how much he could extort from his fellows, he now considered how he could bring them into blessing. He made a feast for Jesus in his own house, and placed before Him many publicans. Doubtless he judged that the One who had so revealed Himself to him, and so absorbed his mind and heart, was able to do the same for others who were in his own position. See, then, a poor despised publican, called by, Jesus, rejoicing in His grace, attached to Him, and devoting himself in the interests of Christ to seek the blessing of others.
The sinner we refer to is spoken of in chapter 7 of this book, a poor woman of the city, whose name is not mentioned. Her sins were many, the Lord said, who knew them all. Yet, drawn by the grace of Jesus, she ventured within the proud pharisee’s house, where He sat at meat, and standing behind Him, she bathed His feet with her tears, wiped them with her hair, covered them with kisses, and anointed them. It was a strange enigma to Simon the Pharisee, but the Lord would explain it. It was thus she would express her love for Him whose grace had won her heart. The very depth of her guilt enhanced to her the greatness of that grace. Her debt was immense, yet surpassing in immensity was the mercy that remitted it. From His own lips this poor sinful woman was privileged to hear the announcement, “Thy sins are forgiven;” “Thy faith hath saved thee; go in peace.” See a poor vile sinner, known to be such, confessed as such, both by her own actions and the Lord’s words, pardoned, saved by faith, and sent in peace. Oh, marvelous sight!
Reader, do you now wonder that publicans and sinners drew near for to hear Him?
But what effect had this grace upon the second company? Surely they will hail it with joy! Alas! alas! it is said “they murmured,”―murmured at the display of God’s goodness and its attractiveness to the poor! We fancy we hear the pharisee exclaim, “If such are to be received, where is the worth of all my religion?” and the scribes chiming in, “And where is the benefit of all my knowledge of the law?” Together they combined to assert that such grace was contrary to God’s holiness. “This man,” they said, “receiveth sinners and eateth with them.” They believed that they understood God’s, character, and the worth of their own righteousness. In fact, they were ignorant of both.
Yet some who live in this nineteenth century will exclaim, “And is it consistent with God’s holiness to receive such sinners?” Oh! dear reader, let us lead you by the hand a little lower down the stream of time. See that very Saviour, whose words were welcomed by poor sinners, against whom Pharisees murmured, see Him upon the cross of Calvary. Hear His cry, “My God! my God why hast thou forsaken me?” Now learn the consistency of God’s holiness with His grace. The very One in whom that grace had had its perfect expression, now seals it in deepest agony and with His precious life’s blood. The sins which grace freely remits are all borne by Him in His own body on the tree. The sin which the Pharisees thought must be abhorrent to God, and which was ten thousand times more so than they thought, is all judged in His spotless Person. God is glorified there. Murmur no more, proud Pharisee! Utter no more complaints, learned scribe! God’s holiness is established infinitely beyond the reach of temple ceremonies; His righteousness is vindicated as it never was by the law. God’s grace is triumphant against all the accusations of its foes; it reigns through righteousness.
Let us hear, then, the conclusion of the whole matter. A poor vile sinner that would blush to lift his face among men, and that could not stand before God, attracted by grace, comes, in the confession of his utter sinfulness and wretchedness, and is received, pardoned, saved, and blest. Wherefore? Because God is careless about sin? Forever perish the thought! Because Jesus died for sinners. All our blessing is of the grace of God, and all is founded upon the death of Jesus.
Man’s proud heart lifts itself against the grace of God; delighting in his own righteousness, glorying in his own works, he thinks no more is needed. He is ignorant both of himself and also of God. We would not dare to speak of ourselves such words as we now quote. They are the words of the gracious Jesus as to this very class. He said, “Woe unto you, scribes and Pharisees, hypocrites!... Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” (Matt. 23:29, 3329Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, (Matthew 23:29)
33Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? (Matthew 23:33).)
Dear reader, with which company do you place yourself?
“Let one in his innocence glory,
Another in works he has done,
Thy blood is my claim and my title, ―
Beside it, O Lord, I have none.
The Scorned, the Despised, the
Rejected, Thou cam’st to this heart of mine;
In Thy robes of eternal glory
Thou welcomest me to Thine.”